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Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2684

Sa’eed ibn Jubayr said:
A Jew from Al-Heerah asked me which one of the two periods Prophet Moosaa (Moses) completed. I said, "I do not know, (but wait) till I see the most learned Arab and inquire him about it." So, I went to Ibn ‘Abbaas (may Allah be pleased with them) and asked him. He (may Allah be pleased with him) replied, "Prophet Moosaa completed the longer and better period." Ibn ‘Abbaas (may Allah be pleased with them) added, "No doubt, a Messenger of Allah always does what he says."
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Commentary :
The Prophets and Messengers of Allah were endowed with the most perfect moral characters and were the most truthful among all people. The Quran made mention of Prophet Moosaa, given his exemplary resolve and patience.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions)Sa’eed ibn Jubayr related that a Jew from the people of Al-Heerah, which was an ancient city in Iraq near Kufa, and was the capital of many dynasties, asked himwhich one of the two periods Prophet Moosaa (Moses) completed, referring to the ayah that reads (what means): {He said, "Indeed, I wish to wed you one of these, my two daughters, on [the condition] that you serve me for eight years; but if you complete ten, it will be [as a favor] from you.} [Quran 28:27]. The ayah means that Prophet Moosaa was offered to marry the man’s daughter, and her dower was to work for him for eight years, and if he chose to work for him from ten years instead, it would be a favor and not required of him. Sa’eed told him that he did not know which period Prophet Moosaa completed, and told him that he would ask the well-ayahd Arab scholar, meaning, Ibn ‘Abbaas (may Allah be pleased with them), in Makkah. Ibn ‘Abbaas (may Allah be pleased with them) informed him that Prophet Moosaa completed ten years. He (may Allah be pleased with them) added: “No doubt, a Messenger of Allah always does what he says.” This applies to all Messengers of Allah, and foremostly Prophet Moosaa, because they were talking about him in particular. This is because the Prophets of Allah were endowed with the most perfect moral characters which entailed fulfilling their promises.
The hadeeth urges the fulfillment of promises.
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2685

‘Ubaydullaah ibn ‘Abdullah ibn ‘Utbah narrated that Ibn ‘Abbaas (may Allah be pleased with them) said, "O Muslims! How do you ask the People of the Scriptures, though your Book (i.e., the Quran) which was revealed to His Prophet ﷺ is the most recent divine revelation and you recite it, and it has not been distorted? Allah, Exalted is He, has revealed to you that the People of the Scriptures have changed and distorted what had been revealed to them with their own hands and said (regarding their changed Scriptures): This is from Allah, in order to get some worldly benefit thereby." Ibn ‘Abbaas (may Allah be pleased with them) added: "Is not the knowledge revealed to you sufficient to you, and you do not need to ask them about anything? By Allah, I have never seen any one of them asking you about what has been revealed to you!"
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Commentary :
The Prophet ﷺ keenly instilled the correct Islamic creed within the hearts and minds of his Companions (may Allah be pleased with them), and warned them against following the path of the previous nations, and the Companions (may Allah be pleased with them) did the same with the following Muslim generation.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Ubaydullaah ibn ‘Abdullah ibn ‘Utbah narrated that ‘Abdullah ibn ‘Abbaas (may Allah be pleased with them) addressed people once, rebuking and warning them against asking the People of the Scriptures, i.e., Jews and Christians, regarding some religious matters that seemed similar to what had been revealed to them, or regarding the topics and stories addressed in their Scriptures. He (may Allah be pleased with him) stated that the reason for the prohibition in this regard was that the Quran, which was revealed by Allah, Exalted is He, to His Prophet ﷺ, is the most recent divine revelation. He (may Allah be pleased with him) said, “… and you recite it,” meaning that Muslims are enjoined to recite the Quran as an act of worship, “and it has not been distorted?” This means that the Quran was not changed like the previous heavenly books revealed to the People of the Scriptures. They “have changed and distorted what had been revealed to them with their own hands,” including the Torah that was revealed to the Jews, and the Gospel that was revealed to the Christians, “and they have said (regarding their changed Scriptures): ‘This is from Allah, in order to get some worldly benefit thereby.’" They traded their Scriptures for an insignificantly small price, although they (i.e., the Scriptures) are worth the whole worldly life! He (may Allah be pleased with him) rebuked them for it since Allah, Exalted is He, blessed Muslims with the Quran in which He imparted to them adequate knowledge that suffices them, and they do not need to ask the People of the Scriptures about anything!
Ibn ‘Abbaas (may Allah be pleased with them) added: "Is not the knowledge revealed to you sufficient to you, and you do not need to ask them about anything?” His statement, “By Allah, I have never seen any one of them asking about what has been revealed to you,” means that they did not perceive Muslims as worthy of their questions, despite their trustworthiness and competence (i.e., since Muslims are endowed with the ultimate divine knowledge in the Quran). He (may Allah be pleased with him) meant to say, ‘How could you trust them with answering your questions, although Allah, Exalted is He, informed you in the Quran of their lies, distortion of the previous Scriptures,and even attributing lies to Him?” It is also possible that the People of the Scriptures did not have prescribed religious celebrations and therefore did not need to ask about them!
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2687

Umm Al-‘Alaa’ (may Allah be pleased with her) narrated that when the Ansaar drew lots as to whom of the emigrants should dwell with whom of the Ansaar, the name of ‘Uthmaan ibn Madh‘oon came out (to be in their lot). Umm Al-‘Alaa’ (may Allah be pleased with her) further said, "‘Uthmaan stayed with us, and we nursed him when he got sick, but he died. We shrouded him in his clothes, and Allah's Messenger ﷺ came to our house and I said, (addressing the dead ‘Uthmaan), 'O Aboo Al-Saa’ib! May Allah be merciful to you. I testify that Allah, Exalted is He, has blessed you.' The Prophet ﷺ said to me, "How do you know that Allah has blessed him?" I replied, 'I do not know, O Allah's Messengerﷺ! May my parents be sacrificed for you!' Allah's Messengerﷺ said, 'As regards ‘Uthmaan, by Allah, he has died and I really wish him every good, yet, by Allah, although I am Allah's Messenger, I do not know what will be done to him!' Thereupon, Umm Al-‘Alaa’ added, 'By Allah, I shall never attest the piety of anybody afterward! What Allah's Messenger ﷺ said made me sad." Umm Al-‘Alaa’ (may Allah be pleased with her) further said, "Once, I slept and saw in a dream, a flowing stream for ‘Uthmaan. So, I went to Allah's Messengerﷺ and told him of it, he ﷺ said, 'That is (the symbol of) his good deeds."
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Commentary :
The Prophet ﷺ keenly instilled within his Companions (may Allah be pleased with them) the mindfulness of Allah, Exalted is He, and refrainment from making assumptions about people’s fate in the Hereafter, as to whether they would be admitted to Paradise or thrown into Hellfire. Human beings must not play God, judge and pass sentences on people as they wish. Rather, we are enjoined to judge people according to what is apparent, and bear in mind that only Allah, Exalted is He, knows their true inward characters and what is hidden in their hearts (and He shall reward or punish them accordingly).
This hadeeth emphasizes this meaning. Umm Al-‘Alaa’ (may Allah be pleased with her) was a woman from the Ansaar who had given the Bay‘ah (i.e., pledge of allegiance) to the Prophet, making a covenant with him to adhere to Islam and refrain from associating partners with Allah and from committing immoral acts.She narrated that when the Ansaar drew lots as to whom of the emigrants should dwell with whom of the Ansaar, the name of ‘Uthmaan ibn Madh‘oon came out (to be in their lot). The emigrants had no place to live in Al-Madeenah and were hosted by their fellow Muslim brothers from the Ansaar. Umm Al-‘Alaa’ (may Allah be pleased with her) further said, "‘Uthmaan stayed with us, and we nursed him when he got sick, but he died. We shrouded him in his clothes, and Allah's Messenger ﷺ came to our house and I said, (addressing the dead ‘Uthmaan), 'O Aboo Al-Saa’ib,’ which was his nickname, ‘May Allah be merciful to you. I testify that Allah, Exalted is He, has blessed you.'” Another version of the hadeeth, compiled in Musnad Ahmad, on the authority of Ibn ‘Abbaas (may Allah be pleased with them), reads: “Congratulations on entering Paradise!” She (may Allah be pleased with her) decisively judged him as one of the people of Paradise, based on her knowledge of his devotion in worship and other good qualities. According to the version recorded by Ahmad, the Prophet ﷺ gave her a disapproving look, because she had decisively judged ‘Uthmaan (may Allah be pleased with him) as one of the People of Paradise, which implies impoliteness with Allah, Exalted is He, by claiming the knowledge of the unseen that is exclusive to Him! None knows the ultimate fate of people in the Hereafter except Allah, Exalted is He. Thereupon, the Prophet ﷺ said to her, edifying her on that meaning, "How do you know that Allah has blessed him?" She (may Allah be pleased with her) replied, 'I do not know, O Allah's Messengerﷺ! May my parents be sacrificed for you!' The Prophet ﷺ said, 'As regards ‘Uthmaan, by Allah, he has died and I really wish him every good, yet, by Allah, although I am Allah's Messenger, I do not know what will be done to him!' In the version reported by Al-Bukhaaree, the Prophet ﷺ said: “… although I am Allah's Messenger, I do not know what will be done to me,” meaning that he ﷺ did not know with certainty what shall happen to him in the Hereafter except for what Allah, Exalted is He, had informed him of.
Umm Al-‘Alaa’ (may Allah be pleased with her) said, 'By Allah, I shall never attest the piety of anybody afterward,” meaning that she would never decisively attest the righteousness of any person and that he would enter Paradise expect those who were named by the Prophet ﷺ among the people of Paradise. What she did and what the Prophet ﷺ said made her sad. Umm Al-‘Alaa’ (may Allah be pleased with her) further said, "Once, I slept and saw in a dream, a flowing stream for ‘Uthmaan. So, I went to Allah's Messengerﷺ and told him of it, and he ﷺ said, 'That is (the symbol of) his good deeds.‘ He ﷺ interpreted the flowing stream in the vision as to refer to his good deeds, because all people’s good deeds come to an end by their death except the one who dies while partaking in Jihaad as Muraabit (i.e., a guard at frontier outposts in support of Allah's Cause); his good deeds continue to grow and increase unto the Day of Judgment. ‘Uthmaan (may Allah be pleased with him) died as an emigrate for the sake of Allah, fleeing religious persecution to worship his Lord freely, and Muraabit in support of the Cause of Allah, Exalted is He.
It has been reported on the authority of the Prophet ﷺthat which urges Muslims to testify to the righteousness and piety of a dead person and mention his good qualities and deeds, provided that one should not decisively state that such a person shall be in Paradise or Hellfire. It was narrated on the authority of ‘Umar ibn Al-Khattaab (may Allah be pleased with him), and recorded by Al-Bukhaaree, that the Prophet ﷺ said: “If four people testify to the righteousness of a (dead) Muslim, Allah, Exalted is He, will grant him Paradise." The Companions (may Allah be pleased with them) (eagerly) asked, "If three people testify to his righteousness (will he earn the same reward)?" He ﷺ replied, "Even three." They further asked, "What about two?" He ﷺ replied, "Even two."
The hadeeth aims to edify Muslims on the relevant prohibition; we are enjoined to refrain from playing God and decisively judging anyone’s fate in the Hereafter without knowledge. This is because only Allah, Exalted is He, will hold people accountable on the Day of Resurrection and shall reward or punish them accordingly. Moreover, we do not have knowledge of a dead person’s inward character and what he had harbored in his heart. Rather, we are enjoined to settle for testifying to the dead person’s righteousness by saying, ‘I think that (s)he was a good and righteous person, and only Allah, Exalted is He, knows best,’ or the like.
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2691

Narrated Anas (may Allah be pleased with him):
It was said to the Prophet ﷺ, "Would you, please, go to ‘Abdullah ibn Ubayy?" So, the Prophet ﷺwent to him, riding a donkey, and Muslims accompanied him, walking on salty barren land. When the Prophet ﷺreached ‘Abdullah ibn Ubayy, the latter said, "Keep away from me! By Allah, the bad smell of your donkey has harmed me." On that, a man from the Ansaar said (to ‘Abdullah), "By Allah! The smell of the Prophet’s donkey is better than your smell." Thereupon, a man from ‘Abdullah's tribe got angry for ‘Abdullah's sake, and the two men verbally abused each other which caused their friends to get angry and agitated, and the two groups started fighting with palm branches, shoes, and hands. We were informed that the following ayah was revealed (in this regard). Allah, Exalted is He, Says (what means): {And if two factions among the believers should fight, then reconcile between the two.} [Quran 49:9]
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Commentary :
‘Abdullah ibn Ubayy ibn Salool was one of the leaders and chiefs of the Khazraj tribe. When he was invited to embrace Islam, he converted outwardly only, but harbored disbelief. He was the head of the hypocrites in Al-Madeenah, and nursed hostility against the Prophet ﷺ and Muslims.
In this hadeeth, Narrated Anas (may Allah be pleased with him) that it was said to the Prophet ﷺ, "Would you, please, visit ‘Abdullah ibn Ubayy?" They were asking the Prophet ﷺ to go to ‘Abdullah ibn Ubayy to invite him to Islam, and this took place upon his arrival to Al-Madeenah. TheProphet ﷺwent to him, riding a donkey, and Muslims accompanied him, walking on salty barren land. When the Prophet ﷺreached ‘Abdullah ibn Ubayy, the latter said, "Keep away from me! By Allah, the bad smell of your donkey has harmed me." On that, a man from the Ansaar said (to ‘Abdullah), "By Allah! The smell of the Prophet’s donkey is better than your smell." This Companion (may Allah be pleased with him) retorted to ‘Abadullaah, defending the Prophet ﷺ. Thereupon, a man from ‘Abdullah's tribe got angry for ‘Abdullah's sake, and the two men verbally abused each other, which caused their friends to get angry and agitated,” meaning that the Companions (may Allah be pleased with him) got angry for the sake of the Prophet ﷺ and the friends of Ibn Salool got angry for his sake. The two groups started fighting with palm branches, shoes, and hands. A version of the hadeeth compiled by Al-Bukhaaree and Muslim, reads: “The Prophet ﷺ continued to calm them until they kept silent.” He ﷺ continued to calm them until they stopped fighting. Anas (may Allah be pleased with him) added: “We were informed that the following ayah was revealed (in this regard). Allah, Exalted is He, Says (what means): {And if two factions among the believers should fight, then reconcile between the two.} [Quran 49:9].”
It was argued that this ayah talked specifically about the believers, whereas the incident related in this hadeeth was between the Prophet ﷺ and Ibn Salool before his conversion to Islam. In response, it was said that some of Ibn Salool’s friends and men were believers. It was also said that the statement of Anas (may Allah be pleased with him), ‘We were informed,” indicates that that incident was not the actual reason for which this ayah was revealed, and Anas (may Allah be pleased with him) did not explicitly say so. His saying, ‘We were informed,’ does not necessitate that the ayah was revealed on that particular occasion; the chapter in which the concerned ayah is included was revealed in 9 A.H., when the delegations of the Arab tribes came to Al-Madeenah. It is also said that the ayah about the reconciliation between the disputing groups of the believers was revealed earlier than the rest of the chapter, and this would eliminate any problematic aspect.
The hadeeth highlights the unmatched forbearance of the Prophet ﷺ and his endurance of people’s harm.
It also underlines how the believers revered the Prophet ﷺ.
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2692

Umm Kulthoom bint ‘Uqbah (may Allah be pleased with her) narrated that she heard Allah's Messengerﷺ saying, "He who makes peace between disputing people by inventing good information or saying good things, is not a liar (i.e., he does not bear a sin for it).”
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Commentary :
The Islamic Laws of Islam urges Muslims to reconcile and make peace between disputing people, even if it had to be achieved through lies, considering the benefits it involvesregarding quarrels and disputing people, by quelling the spirit of enmity and settling their disputes.
In this hadeeth, the Messenger of Allah ﷺ stated that the blameworthy lying, about which stern warnings are reported and for which a punishment is designated as per the laws of Islam does not apply to the situations when a person says what is contrary to the truth to reconcile between disputing people, as encouraged by the enjoined sincerity towards one’s fellow Muslims. Rather, he ﷺ described such an act as ‘good;’ he ﷺ said: “…inventing good information or saying good things,” meaning that such a person tries to reconcile between the disputing people by saying to one of them, for example, ‘Your friend is praising you and saying good things about you,’ which is untrue. There is no sin in making this up for the purpose of reconciling between them. A person may need to tell some lies with good intentions to make peace between disputing people.
It is noteworthy that this is allowable provided that it does not involve nor entail denying a person his due rights or helping one take what he is not entitled to take.
The same ruling applies to lying at times of war, meaning to say what helps Muslims appear strong and undermine their enemies’ resolve, even if it is untrue. The same also goes for lying to one’s wife, verbally expressing his affection for her beyond his actual feelings for her to retain her love, ensure the stability of their marriage, and refine her conduct.
It should be noted that the hadeeth does not suggest that these false statements that are contrary to the reality are not labelled as lies as per the laws of Islam; a lie is a lie regardless of the purpose. Rather, it means that a person bears no sin for making up such lies in those specified situations, as a legal concession, enduring the lesser evil to realize the greater good.
The hadeeth urges Muslims to reconcile between disputing people and make peace between them.
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2697

‘Narrated Aa’ishah (may Allah be pleased with her) that Allah's Messengerﷺ said, "If somebody innovates something which has no basis in our religion, such innovation is rejected."
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Commentary :
Allah, Exalted is He, has completed and perfected the religion of Islam, and has bestowed His perfect grace on His servants, and therefore it is incumbent on Muslims to keenly seek to conform with the will of Allah, Exalted is He, and His Messenger ﷺ (i.e., by compliance with the provisions of Islam), to the best of their abilities, and refrain from introducing religious innovations that have no basis in the Laws of Islam.
Whoever introduces a religious innovation and invents something which has no basis in Islam, such a religious innovation will be rejected. In this hadeeth, the Prophet ﷺ informed us that if anyone introduces a religious innovation that has no basis in the Quran and the Sunnah, does not fall under the heading of a Laws of Islam provision stated therein, or contravenes the provisions of Islam, such an innovation will be rejected, meaning that such an unprescribed act will be declared null and void, and shall not be accepted by Allah, Exalted is He.
This is one of the fundamental principles of Islam, and this hadeeth is one of the examples of the Prophet’s eloquent, aphoristic speech. In this hadeeth, he ﷺ explicitly rejected all religious innovations and unprescribed acts and sayings that have no basis in Islam.
The hadeeth commands Muslims to follow the Sunnah of the Prophet ﷺ and abide by it, and forbids them from introducing any religious innovation.
It is deduced from the hadeeth that the criterion for declaring a given act a religious innovation is having no basis in the Quran or the Sunnah.

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2699

Al-Baraa’ (may Allah be pleased with him) said:
When the Prophet ﷺ intended to perform ‘Umrah in the month of Dhul-Qi‘dah, the people of Makkah did not let him enter Makkah till he ﷺ settled the matter with them by promising to stay therein for three days only. When the document of the treaty was written, the following was mentioned: 'These are the terms on which Muhammad, Allah's Messengerﷺ agreed (to make peace).' They said, "We will not agree to this, for if we believed that you are Allah's Messenger, we would not prevent you from entering Makkah, but you are Muhammad ibn ‘Abdullah." The Prophet ﷺ said, "I am Allah's Messengerand also Muhammad ibn ‘Abdullah." Then he ﷺ said to ‘Alee (may Allah be pleased with him), "Rub off (the words) 'Allah's Messenger,” but ‘Alee (may Allah be pleased with him) said, "No, by Allah, I will never rub off your name." So, Allah's Messengerﷺtook the document (, rubbed it himself) and wrote instead, 'This is what Muhammad ibn ‘Abdullah has agreed upon: No arms will be brought into Makkah except in their cases, and nobody from the people of Makkah will be allowed to go with him, i.e., the Prophet ﷺeven if he wished to follow him and he (the Prophet ﷺwill not prevent any of his Companions from staying in Makkah if they want to stay.' When the Prophet ﷺ entered Makkah and the specified period expired, the Makkahns went to ‘Alee (may Allah be pleased with him) and said, "Tell your Friend, i.e., the Prophet ﷺ, to leave Makkah; the (agreed-upon) period has passed." So, the Prophet ﷺwent out of Makkah. The daughter of Hamzah ran after them, i.e., the Prophet ﷺand his Companions (may Allah be pleased with them), calling, "O Uncle! O Uncle!" ‘Alee received her and led her by the hand and said to Faatimah (may Allah be pleased with them), "Take your uncle's daughter." Zayd and Ja‘far quarreled about her. ‘Alee (may Allah be pleased with him) said, "I have more right to her as she is my uncle's daughter." Ja‘far (may Allah be pleased with him) said, "She is my uncle's daughter, and her maternal aunt is my wife." Zayd (may Allah be pleased with him) said, "She is my brother's daughter." The Prophet ﷺ judged that she should be placed under the care of her maternal aunt, and said that the maternal aunt was like the mother. He ﷺ then said to ‘Alee (may Allah be pleased with him), "You are from me and I am from you", said to Ja‘far (may Allah be pleased with him), "You resemble me both in terms of moral character and outward appearance", and said to Zayd (may Allah be pleased with him), "You are our brother (in faith) and our freed slave."
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Commentary :
The Prophet ﷺ endured grievous harm at the hands of the polytheists, who denied him access to the Sacred House. He ﷺ endured their persecution until Allah, Exalted is He, blessed him with triumph over them, and the days proved that he ﷺ was supported by the divine revelation and attested his discretion during the conclusion of the Treay of Al-Hudaybiyah.
In this hadeeth, Al-Baraa’ ibn ‘Aazib (may Allah be pleased with him), narrated that the Prophet ﷺ and his Companions (may Allah be pleased with them) departed Al-Madeenah, and headed towards Makkah with the intention of performing ‘Umrah in the month of Dhul-Qi‘dah, in 6 A.H. However,the people of Makkah did not let them enter Makkah till heﷺmade an agreement with them to stay therein for three days only and return to Al-Madeenah, provided that he ﷺ should come back on the following year to perform ‘Umrah. This treaty became known as the Treay of Al-Hudaybiyah, and it was named after a big village that was given the name of a well located in that area; it is currently located on the outskirts of Makkah.
When the document of treaty was written, the following was mentioned: 'These are the terms,” of the treaty, “on which Muhammad, Allah's Messengerﷺ agreed (to make peace).” They said, "We will not agree to this, for if we believed that you are Allah's Messenger, we would not prevent you (from entering Makkah), but you are Muhammad ibn ‘Abdullah." They said to the Prophet ﷺ, ‘Had we believed in you and you religion, we would not have denied you access to the Sacred House, but we only know you as Muhammad ibn ‘Abdullah,’ (by the name given to him by his father). Thereupon, the Prophet ﷺ said, "I am Allah's Messengerand also Muhammad ibn ‘Abdullah," meaning that he ﷺ did not mind writing down either of them. Then he ﷺ said to ‘Alee (may Allah be pleased with him), who was writing down the terms of the treaty, to rub off (the words) 'Allah's Messenger,’ from the document, but ‘Alee (may Allah be pleased with him) refused. It should be noted that he (may Allah be pleased with him) did not mean to disobey the Prophet’s command, but rather expressed his disapproval of erasing his title out of reverence for the Prophet ﷺ and to defiantly support him against the polytheists. The Prophet ﷺtook the document, erased it himself, after ‘Alee (may Allah be pleased with him) pointed to its place, because he ﷺ was illiterate. He ﷺ then commanded ‘Alee (may Allah be pleased with him) to write down instead, 'This is what Muhammad ibn ‘Abdullah has agreed upon.’ The terms included that no arms may be brought into Makkah by Muslims except those kept in their own cases, and nobody from the people of Makkah would be allowed to go with the Prophet ﷺeven if he wished to follow him (and embrace Islam). On the contrary, the Prophet ﷺwould not prevent any of his Companions from staying in Makkah if they wanted! According to this treaty, the Prophet ﷺ and his Companions returned to Al-Madeenah, after ending their state of Ihraam (i.e., ritual state of consecration) as authentically reported in other narrations. They came back on the following year to perform ‘Umrah, which became known as ‘Umrat Al-Qadhaa’. After the period specified by the terms of the treaty i.e., three days, ended the Makkans went to ‘Alee (may Allah be pleased with him) and asked him to ask the Prophet ﷺ, to leave, as the (agreed-upon) period has passed. When the Prophet ﷺwent out of Makkah, the daughter of Hamzah, Umaamah - it was also said that she was named Faatimah - ran after them, i.e., the Prophet ﷺand his Companions (may Allah be pleased with them), wanting to go with them to Al-Madeenah. ‘Alee received her, led her by the hand, since she was still young, and said to Faatimah, his wife and the Prophet’s daughter, "Take your uncle's daughter." Faatimah (may Allah be pleased with her) held her, but Zayd and Ja‘far (may Allah be pleased with them) quarreled about her; each wanted to take care of her. Zayd (may Allah be pleased with him) claimed her because she was his brother's daughter, since the Prophet ﷺ had established the bond of brotherhood between him and Hamzah (may Allah be pleased with them). ‘Alee (may Allah be pleased with him) claimed her because she was his paternal cousin, his uncle's daughter, and Ja‘far (may Allah be pleased with him) claimed her because she was his uncle's daughter, and her maternal aunt, i.e., Asmaa’ bint ‘Umays (may Allah be pleased with her), was his wife. The Prophet ﷺ judged that she should be given to her maternal aunt, and said that the maternal aunt was like the mother, meaning as far as the right to the custody of a child is concerned, and also in terms of maternal affection and care. He ﷺ then said to ‘Alee (may Allah be pleased with him), "You are from me and I am from you", in terms of blood relations, love, seniority in Islam, and the like of his many great merits. He ﷺ said to Ja‘far (may Allah be pleased with him), "You resemble me both in terms of moral character and outward appearance", and said to Zayd (may Allah be pleased with him), "You are our brother (in faith) and our freed slave.” The bond of Al-Walaa’ (lit., loyalty, meaning to maintain a relationship of patronage without bondage with one’s manumitter) was as strong as the blood bond. The Prophet ﷺ made these statements toconciliate ‘Alee and Zayd (may Allah be pleased with them) for not granting them custody over Hamzah’s daughter, and to highlight that he ﷺ did not place her under Ja‘far’s care for his own sake, but rather because he was married to the girl’s maternal aunt (who was more entitled to the custody).
It was said that this hadeeth is one of the main Laws of Islam texts about the right to custody, which essentially means the care for a young child who is below the age of distinction and cannot live independently, providing him or her with a good upbringing, and guarding him or her against whatever may incur destruction and loss on him or her.
It is deduced from the hadeeth that it is allowable to conclude peace treaties with non-Muslims, conduct political and military agreements with them for the benefit of Muslims.
It is also inferred therefrom that a maternal aunt is entitled to custody over a child.
It also highlights the merits of ‘Alee, Ja‘far, and Zayd (may Allah be pleased with them)..

2701

Narrated Ibn ‘Umar (may Allah be pleased with him) that Allah's Messengerﷺ set out to perform ‘Umrah but the pagans of Quraysh prevented him from reaching the Ka‘bah. So, he ﷺ slaughtered his animal sacrifice, got his head shaved at Al-Hudaybiyah, and agreed with them that he ﷺ would perform ‘Umrah on the following year, would not carry weapons except swords, and would not stay in Makkah except for the period they allowed. So, the Prophet ﷺperformed ‘Umrah in the following year and entered Makkah according to the treaty, and when he ﷺ stayed for three days, the pagans ordered him to depart, and he ﷺ did.
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Commentary :
The polytheists (of Quraysh) persecuted and abused the Messenger of Allah ﷺ and his Companions (may Allah be pleased with them), yet he ﷺ honored his agreements and covenants with them.
In this hadeeth, ‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him) that the Prophet ﷺ headed towards Makkah in 6 A.H. to perform ‘Umrah, but the polytheists of Makkah denied him access to the Sacred House. They blocked his way in a place called Al-Hudaybiyah, a village that was named after a well located in that area, currently situated on the outskirts of Makkah. The Prophet ﷺ and the Companions (may Allah be pleased with them) ended their Ihraam (i.e., ritual state of consecration), slaughtered their animal sacrifices in Al-Hudaybiyah, and concluded a peace treaty with the polytheists of Makkah. They agreed to allow Muslims to perform ‘Umrah on the following year, and stipulated a truce between Muslims and the people of Quraysh, and that no arms may be carried by Muslims except their swords, which should be kept in their own cases, and that they must not stay in Makkah beyond the period specified by them. The Prophet ﷺ performed ‘Umrah on the following year, and entered Makkah, in compliance with the terms of the treaty. After spending three days in Makkah, the polytheists commanded the Prophet ﷺ to leave and he did.
It is deduced from the hadeeth that if a person is prevented from performing ‘Umrah, he should end his Ihraam.
It is also inferred from the hadeeth that it is allowable to conclude a peace treaty with the disbelievers and conduct political and military agreements with them for the benefit of Muslims.
It is also deduced that Muslims must abide by their agreements and covenants with the non-Muslims.
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2703

Narrated Anas (may Allah be pleased with him) that Al-Rabee‘, the daughter of Al-Nadhr, broke the front tooth of a girl, and the relatives of Al-Rabee‘ requested the girl's relatives to accept the Arsh (i.e., restitution, money paid in compensation for bodily injury, wounds, harm … etc.) and forgive her, but they refused. So, they went to the Prophet ﷺ who ordered them to establish retaliation. Anas ibn Al-Nadhr (may Allah be pleased with him) asked, "O Allah’s Messenger! Will the front tooth of Al-Rabee‘ be broken? No, by Him Who has sent you with the Truth, her tooth will not be broken!" The Prophet ﷺ said, "O Anas! Allah, Exalted is He, ordains Qisaas (i.e., retribution)." Afterward, the relatives of the girl agreed and forgave Al-Rabee‘. The Prophet ﷺsaid, "There are some servants of Allah were they to swear by Allah, Exalted is He, (that something would happen), He will certainly make it happen.” Anas (may Allah be pleased with him) added, "They agreed and accepted the Arsh."
.

Commentary :
The Islamic Laws of Islam specified the penalties designated for causing bodily injury and harm, and gave the victim the choice between taking retribution by afflicting an equal bodily injury on the offender, or pardoning and forgiving him.
In this hadeeth, Narrated Anas ibn Maalik (may Allah be pleased with him) that Al-Rabee‘, the daughter of Al-Nadhr (may Allah be pleased with her) broke the front tooth of a girl, and the relatives of Al-Rabee‘ requested the girl's relatives to accept the Arsh (i.e., restitution, money paid in compensation for bodily injury, wounds, harm … etc.) and forgive (the offender), but they refused. Arsh Al-‘Ayb refers to the compensation for a defect that is payable by the seller to the buyer if the latter discovered a defect in the purchased commodity. In the context of offence and criminal injuries, the Arsh is similar in essence, because it compensates for the physical defect (damage) caused. The girl’s relatives refused to accept the Arsh and forgive Al-Rabee‘. They went to the Prophet ﷺ, and referred their dispute to him, and he ﷺ ordered them to establish equivalent retribution. Her brother, Anas ibn Al-Nadhr (may Allah be pleased with him) asked, "O Allah’s Messenger! Will the front tooth of Al-Rabee‘ be broken? No, by Him Who has sent you with the Truth, her tooth will not be broken!" The Prophet ﷺ said, "O Anas! Allah, Exalted is He, ordains Qisaas (i.e., retribution)." This entailed that the front tooth of Al-Rabee‘ would be broken. It is noteworthy that his statement was not an objection to the Prophet’s judgment or the relevant Laws of Islam provision, but he (may Allah be pleased with him) rather wanted the Prophet ﷺ to intercede with them, or it was said before he (may Allah be pleased with him) came to know that Allah, Exalted is He, particularly ordains Qisaas in such situations, and he had thought that they were given the choice between the Qisaas or the Diyyah (i.e., blood money).
Afterward, the relatives of the girl agreed, forgave her, and accepted the Arsh. The Prophet ﷺsaid, "There are some servants of Allah were they to swear by Allah, Exalted is He, (that something would happen), He will certainly make it happen,” because he (may Allah be pleased with him) made such an oath aspiring to the grace of Allah, Exalted is He, who knew of his sincerity and keenness, and therefore made what he desired come true. Were these obedient servants and close allies of Allah, Exalted is He, to swear by His name that something should happen, He would certainly make it come to pass.
It is deduced from the hadeeth that it is allowable for the harmed person to pardon the offender, give up his right to the Qisaas, and accept the prescribed compensation.
The hadeeth highlights the merits of Anas ibn Al-Nadhr (may Allah be pleased with him)..

2704

Al-Hasan Al-Basree said:
By Allah, Al-Hasan ibn ‘Alee led large battalions like mountains against Mu‘aawiyah (may Allah be pleased with them). ‘Amr ibn Al-‘Aas said (to Mu‘aawiyah) (may Allah be pleased with them), "I surely see battalions which will not turn back before killing their opponents." Mu‘aawiyah (may Allah be pleased with him) who was really the best of the two men, said to him, "O ‘Amr! If these killed those and those killed these, who would be left with me for the public jobs to manage people’s affairs? Who would be left to care for their women; who would be left to care for their children?" Then Mu‘aawiyah (may Allah be pleased with him) sent two men from Quraysh, who belonged to the tribe of ‘Abd Shams called ‘Abd Al-Rahmaan ibn Sumurah and ‘Abdullah ibn ‘Aamir ibn Kurayz to Al-Hasan (may Allah be pleased with him) and said to them, "Go to this man (i.e. Al-Hasan) and negotiate peace with him and talk and appeal to him." So, they went to Al-Hasan and talked and appealed to him to accept peace. Al-Hasan (may Allah be pleased with him) said, "We, the offspring of ‘Abd Al-Muttalib, have got wealth, and people have indulged in killing and corruption (and only money will appease them)." They said to Al-Hasan (may Allah be pleased with him), "Mu‘aawiyah offers you such-and-such, appeals to you, and entreats you to accept peace." Al-Hasan (may Allah be pleased with him) said to them, "But who will be responsible for what you have said?" They said, "We will be responsible for it." So, whatever Al-Hasan (may Allah be pleased with him) asked they said, "We will be responsible for it for you." So, Al-Hasan concluded a peace treaty with Mu‘aawiyah (may Allah be pleased with them). Al-Hasan (Al-Basree) said: “I heard Aboo Bakr (may Allah be pleased with him) saying, ‘I saw Allah's Messengerﷺon the pulpit and Al-Hasan ibn ‘Alee (may Allah be pleased with them) was by his side. The Prophet ﷺ was looking once at the people and once at Al-Hasan ibn ‘Alee saying, 'This son of mine is a Saiyid (i.e., a noble leader) and may Allah, Exalted is He, make peace between two big groups of Muslims through him.’”.

Commentary :
Reconciliation between disputing Muslims is a religious obligation required of whoever is able to do so. Al-Hasan ibn ‘Alee ibn Abee Taalib (may Allah be pleased with them) gave us the greatest and finest example of sacrificing his own rights for the sake of reconciliation between the disputing Muslims during the Fitnah (i.e., civil strife) between the Companions (may Allah be pleased with them).
In this hadeeth, Al-Hasan Al-Basree swore by the name of Allah, Exalted is He, that Al-Hasan ibn ‘Alee (may Allah be pleased with them) led large battalions, as big as mountains, against Mu‘aawiyah (may Allah be pleased with him). This could also be a metaphor for strength and power. The battalions led by Al-Hasan ibn ‘Alee (may Allah be pleased with them) were supposed to fight the army of Mu‘aawiyah (may Allah be pleased with him) in fulfillment of the purposes that ‘Alee ibn Abee Taalib (may Allah be pleased with him) sought to achieve during his reign by fighting the people of Shaam under the leadership of Mu‘aawiyah (may Allah be pleased with him). After ‘Alee (may Allah be pleased with him) was killed, his son, Al-Hasan (may Allah be pleased with him), led the battalions and marched to realize the objectives after which his late father sought.
‘Amr ibn Al-‘Aas said to Mu‘aawiyah, urging him to fight Al-Hasan (may Allah be pleased with them), "I surely see battalions,” of brave soldiers, “which will not turn back before killing their opponents." The Arabic word used in the narration is Aqraan, lit. peers or counterparts, and it refers to rivals who have equal courage and military power. The narration goes on, “Mu‘aawiyah (may Allah be pleased with him) who was really the best of the two men said to him, ‘O ‘Amr! If these killed those and those killed these, who would be left with me for the public jobs to manage people’s affairs? Who would be left to care for their women; who would be left to care for their children?’” He (may Allah be pleased with him) meant that the death of their (husbands and) fathers would mean their loss. Al-Hasan Al-Basree’s saying, “who was really the best of the two men,” means that Mu‘aawiyah (may Allah be pleased with him) was better than ‘Amr (may Allah be pleased with him) in this situation because ‘Amr had a much more intense dispute with Al-Hasan and was determined to fight him, whereas Mu‘aawiyah wanted to make peace to prevent bloodshed and preserve Muslims’ lives.
Therefore, Mu‘aawiyah (may Allah be pleased with him) sent two men from Quraysh, who belonged to the tribe of ‘Abd Shams called ‘Abd Al-Rahmaan ibn Sumurah (may Allah be pleased with him) and ‘Abdullah ibn ‘Aamir ibn Kurayz, who was said to have seen the Prophet ﷺ, to Al-Hasan (may Allah be pleased with him) saying to them, "Go to this man (i.e. Al-Hasan) and negotiate peace with him," so that bloodshed could be averted, “and talk and appeal to him,” meaning ask him to give up his right to the caliphate and pass the reins to Mu‘aawiyah (may Allah be pleased with him) instead, and give him whatever he may ask for in return. So, they went to Al-Hasan (may Allah be pleased with him) and talked and appealed to him to accept peace. Al-Hasan (may Allah be pleased with him) said to the two messengers, "We, the offspring of ‘Abd Al-Muttalib, have got wealth,” meaning that the offspring of ‘Abd Al-Muttalib have always been noble and innately generous towards their family and freed slaves, and have always assumed leadership of their people until it became a habit for them, “and people have indulged in killing and corruption (and only money will appease them)." He (may Allah be pleased with him) wanted to eliminate the causes of strife and conflict, and give the money to those whose evil urges and corruption would not be curbed except with it.
They said to Al-Hasan (may Allah be pleased with him), "Mu‘aawiyah offers you such-and-such,” i.e., money, sustenance, and clothes, “and appeals to you and entreats you to accept peace." Al-Hasan (may Allah be pleased with him) said to them, "But who will be responsible for what you have said?" They stated that they would be responsible for it, and would ensure the compliance with the terms that he would stipulate to make peace between Muslims. Whatever Al-Hasan (may Allah be pleased with him) asked they said, "We will be responsible for it for you." So, Al-Hasan concluded a peace treaty with Mu‘aawiyah (may Allah be pleased with them), putting the best interests of Islam and Muslims before his own.
Al-Hasan Al-Basree related that Aboo Bakrah Nufay‘ ibn Al-Haarith Al-Thaqfee (may Allah be pleased with him) saw Allah's Messengerﷺon the pulpit and Al-Hasan ibn ‘Alee (may Allah be pleased with them) was by his side. The Prophet ﷺ was looking once at people and once at his young grandson, Al-Hasan ibn ‘Alee (may Allah be pleased with them), saying, 'This son of mine is a Saiyid (i.e., a noble leader) and may Allah, Exalted is He, make peace between two big groups of Muslims through him.’ The Prophet ﷺ foretold the conflict between Mu‘aawiyah and Al-Hasan (may Allah be pleased with them) over the caliphate, for it did not take them out of the fold of Islam. This year was called the year of Jamaa‘ah (unity), since Muslims were united again and there was an end to the conflict and civil strife.
The hadeeth highlights a sign of prophethood.
It also underlines the merits of Al-Hasan ibn ‘Alee (may Allah be pleased with them).
It is deduced from the hadeeth that it is allowable to make peace with an opponent with money to satisfy the rights of those to whom they are due.
It is also inferred therefrom that messengers should be allowed to convey their messages freely, and must not be harmed.
It is also deduced that the imamate of a less eligible ruler over a more eligible one is valid.
It is also inferred that the leadership of people is earned by those who benefit people, because the Prophet ﷺ conditioned leadership on making peace between disputing people.
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2705

‘Aa’ishah (may Allah be pleased with him) narrated:
Once Allah's Messengerﷺ heard the loud voices of some opponents quarreling at the door. One of them was appealing to the other to deduct his debt and asking him to be lenient but the other was saying, "By Allah, I will not do so." Allah's Messengerﷺ went out to them and said, "Who is the one who was swearing by Allah that he would not do a good deed?" That man said, "I am that person, O Allah's Messengerﷺ! I will give my opponent whatever he wishes."
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Commentary :
A creditor is urged to be lenient towards the debtor (in claiming the repayment), and such leniency counts as an act of kindness and a good deed for him. No Muslim should miss out on this (rewardable) good deed and deny himself such reward. Highlighting this meaning, the Mother of the Believers ‘Narrated Aa’ishah (may Allah be pleased with her) that once Allah's Messengerﷺ heard the loud voices of some opponents quarreling at the door. A debtor was asking a creditor to deduct part of the debt and show him some leniency in claiming the repayment, but the creditor refused. He said, "By Allah, I will not do so,” meaning that he would not fulfill his request by reducing the debt or showing him leniency in claiming its repayment. When Allah's Messengerﷺ heard him swear by Allah, Exalted is He, not to do so, he ﷺ went out to them and said, "Who is the one who was swearing by Allah that he would not do a good deed?" The Arabic word used in the hadeeth is Muta’alee, which denotes placing much emphasis on one’s oath. The Prophet ﷺ rebuked such a person for refraining from doing a good deed by fulfilling this debtor’s request. That man said, "I am that person, O Allah's Messengerﷺ! I will give my opponent whatever he wishes,” meaning that he was willing to give him whatever he wanted, reducing the debt or showing more leniency in claiming its repayment and giving him respite until he was able to repay.
The hadeeth urges creditors to show kindness to debtors by writing off part of the debt.
It also warns against making oaths not to perform good deeds.
It highlights the Companions’ reverence for the Prophet ﷺ and their keenness to hasten to his obedience.
It also underlines how the Companions (may Allah be pleased with them) quickly understood what the Prophet ﷺ wanted, their swift compliance with his commands and prohibitions, and their keenness to perform good deeds.
It also encourages the forgiveness and pardon of the verbal abuses between quarrelers and disrespectfully raising one’s voice before the ruler.
It is also inferred therefrom that a debtor is allowed to ask the creditor to write off part of the debt.
It is also deduced that one may intercede with people to whom rights are due in favor of others, and that they are urged to accept the intercession in what is good and permissible.
It is also inferred from the hadeeth that a ruler may interfere personally to make peace between disputing people..

2708

‘Urwah ibn Al-Zubayr narrated that Al-Zubayr (may Allah be pleased with him) told me that he quarreled once with a man from the Ansaar, who had participated in (the battle of) Badr, in front of Allah's Messengerﷺ about a water stream which both of them used for irrigation. Allah's Messengerﷺ said to Al-Zubayr (may Allah be pleased with him), "O Zubayr! Irrigate (your garden) first, and then let the water flow to your neighbor." The man from the Ansaar became angry and said, "O Allah's Messengerﷺ! Is it because he is your cousin?" On that the complexion of Allah's Messengerﷺ changed (because of anger) and he said (to Al-Zubayr), "Irrigate (your garden) and then withhold the water till it reaches the walls (surrounding the palms)." So, Allah's Messengerﷺ gave Al-Zubayr his full right. Before that, heﷺ had given a generous judgment beneficial for both Al-Zubayr and the man from the Ansaar, but when the latter irritated Allah's Messengerﷺ, he gave Al-Zubayr his full right according to the essence of Laws of Islam provisions. Al-Zubayr (may Allah be pleased with him) said, "By Allah, I think the following ayah was revealed concerning that case (which means): {But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.} [Quran 4:65]

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Commentary :
The Prophet ﷺ was the Imaam, ruler, and judge of Muslims,and adjudicated and settled the disputes between them.
In this hadeeth, Al-Zubayr ibn Al-‘Awwaam (may Allah be pleased with him) narrated that he once quarreled with a man from the Ansaar who had participated in (the battle of) Badr. The man referred the dispute - over a water stream in Al-Harrah that was used by both of them for irrigation - to Allah's Messengerﷺ. Al-Harrah was an open area with black stones,on the outskirts of Al-Madeenah. They both used to irrigate their gardens from this water stream; the water would run through Al-Zubayr’s garden first and then the other man’s. Al-Zubayr (may Allah be pleased with him) used to block the water until he had irrigated his garden, and then allow it to flow and reach his neighbor’s garden. The Prophet ﷺ commanded Al-Zubayr to reasonably irrigate his garden first, and then let the water flow to his neighbor’s garden, but the man from the Ansaar became angry and said, "O Allah's Messengerﷺ! Is it because he is your cousin?" He was referring to the fact that Al-Zubayr was the son of Safiyyah bint ‘Abd Al-Muttalib (may Allah be pleased with them) and suggested that the Prophet ﷺ judged in his favor because he was his relative! Thereupon, the complexion of Allah's Messengerﷺ changed, because of anger which was written all over his face, given this man’s disrespect for the Messenger of Allah ﷺ and his heinous accusation. It should be noted that it was a mere slip of the tongue on part of the man (may Allah be pleased with him). He ﷺ said (to Al-Zubayr), "Irrigate (your garden) and then withhold the water till it reaches the walls (surrounding the palms),” meaning until he (may Allah be pleased with him) had finished irrigating the whole garden. Thus, Allah's Messengerﷺ gave Al-Zubayr his full right.
Before that, Allah's Messengerﷺ had given a generous judgment that was beneficial for both Al-Zubayr and the man from the Ansaar, out of courtesy, and to settle their dispute peacefully, suggesting that Al-Zubayr should irrigate his garden by taking the least amount of water sufficient for irrigation and then allow it to flow to his neighbor’s garden. However, when the man refused and irritated Allah's Messengerﷺ, he gave Al-Zubayr his full right according to the relevant Laws of Islam provisions. It goes without saying that the Prophet ﷺ did not let his anger drive him to undermine this man’s rights or give Al-Zubayr more than what he was entitled to at the expense of his neighbor.
Al-Zubayr (may Allah be pleased with him) said, "By Allah, I think the following ayah was revealed concerning that case (which means): {But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.} [Quran 4:65].
In the ayah, Allah, Exalted is He, swears by His name that no one truly believes unless he accepts the Prophet ﷺ as judge to settle all disputes and would be perfectly content with his judgment, hasten to comply with it and submissively adhere to it. This serves as a reprimand from Allah, Exalted is He, to those who do not seek the judgment of His Messenger ﷺ, negating (the perfection of) their faith until they should be content with his judgment.
It is deduced from the hadeeth that a ruler may pass his judgment based on what he believes to be the truth based on clear evidence, after urging the litigants to opt for reconciliation and the refusal of any of them.
The hadeeth urges Muslims to follow the example of the Prophet ﷺ at times of anger and contentment, and in all situations.It encourages a believer to restrain his anger, keep it in check, refrain from allowing it to drive him to infringe on the rights of others and wrong them, and rather to opt for forgiveness and pardon.
The hadeeth also urges Muslims to seek reconciliation and commands them to do so.
It is inferred therefrom that a ruler may give each litigant his right in full if the litigants refuse to reconcile or accept his proposal of a possible middle way.
It also rebukes whoever disrespects the ruler and governor and punish him accordingly without wronging him.

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2710

‘Abdullah ibn Ka‘b narrated that Ka‘b ibn Maalik (may Allah be pleased with him) told him that during the lifetime of Allah's Messengerﷺ, he demanded his debt from Ibn Abee Hadrad (may Allah be pleased with him) in the Mosque. Their voices grew louder till Allah's Messengerﷺ heard them while he was in his house. So, he ﷺ lifted the curtain of his room and called on Ka‘b ibn Maalik (may Allah be pleased with him) saying, "O Ka‘b!" He (may Allah be pleased with him) replied, "Labbayka (i.e., I am at your service), Allah's Messengerﷺ.”He ﷺ beckoned to him with his hand suggesting that he deduct half the debt. Ka‘b (may Allah be pleased with him) said, "I will do, O Allah's Messengerﷺ!” He ﷺ then said (to Ibn Abee Hadrad), "Get up and pay him the rest."
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Commentary :
The Islamic Laws of Islamdecreed that a debtor should keenly repay his debts in full and honor his commitments, and also enjoins the creditor to be kind and lenient towards the debtor.
In this hadeeth, Ka‘b ibn Maalik (may Allah be pleased with him)said that during the lifetime of the Prophet ﷺ, he demanded the repayment of his debt from Ibn Abee Hadrad (may Allah be pleased with him) in the Prophet’s Mosque. Their voices grew louder during their discussion till Allah's Messengerﷺ heard them while he was in his house. Therefore, he ﷺ lifted the curtain of his room and called onKa‘b ibn Maalik (may Allah be pleased with him) saying, "O Ka‘b!" He (may Allah be pleased with him) replied, "Labbayka (i.e., I am at your service), Allah's Messengerﷺ.”He ﷺ beckoned to him with his hand suggesting that he deduct half the debt owed by Ibn Abee Hadrad (may Allah be pleased with him). In compliance with the Prophet’s command, Ka‘b (may Allah be pleased with him) wrote off half the debt. It was not a judgment issued by the Prophet ﷺ for Ka‘b to give up his right to half of the debt, but rather aimed to urge him to show kindness and lenience towards the debtor, and he (may Allah be pleased with him) was not required to do so. He ﷺ then said (to Ibn Abee Hadrad), "Get up and pay him the rest,” meaning the other half of the debt.
The hadeeth highlights the virtue of reconciliation and mediation between the disputing people.
It is deduced from the hadeeth that it is allowable to adjudicate disputes over debts and all financial rights in the mosque and issue the apt judgment.
It is also inferred therefrom that it is permissible for a debtor to ask the creditor to write off part of the debt.
It is also deduced that one may intercede with those to whom rights are due in favor of others, and that they are urged to accept this intercession in what is good and permissible.
It is also inferred from the hadeeth that a ruler may interfere personally to make peace between disputing people..

2711

Marwaan and Al-Miswar ibn Makhramah (may Allah be pleased with them) narrated on the authority of the Companions of Allah's Messengerﷺ that when Suhayl ibn ‘Amr agreed to Al- Hudaybiyah Treaty, one of the terms he stipulated then, was that the Prophet ﷺ should return to them (i.e., the pagans of Quraysh) anyone coming to him from their side, even if he was already a Muslim; and would not interfere between them and that person. Muslims did not like this condition and were very indignant by it! Suhayl did not agree (to conclude the treaty) except with that condition. So, the Prophet ﷺ agreed to that condition and returned Aboo Jandal (may Allah be pleased with him) to his father Suhayl ibn ‘Amr. Thenceforward, the Prophet ﷺreturned everyone in that period (of truce) even if he was a Muslim. During that period some believing women emigrated including Umm Kulthoom bint ‘Uqbah ibn Abee Mu‘ayt (may Allah be pleased with her) who came to Allah's Messengerﷺ and was a young lady then. Her relative came to the Prophet ﷺand asked him to return her, but the Prophet ﷺ did not return her to them for Allah, Exalted is He, had revealed the following ayah regarding women. He Says (what means): {O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them.} [Quran 60:10]
‘Urwah narrated that ‘Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ used to examine the believing women who migrated to him in accordance with these ayaat. Allah, Exalted is He, Says (what means): {O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them. But give the disbelievers what they have spent. And there is no blame upon you if you marry them when you have given them their due compensation. And hold not to marriage bonds with disbelieving women, but ask for what you have spent and let them ask for what they have spent. That is the judgement of Allah; He judges between you. And Allah is Knowing and Wise. * And if you have lost any of your wives to the disbelievers and you subsequently obtain [something], then give those whose wives have gone the equivalent of what they had spent. And fear Allah, in whom you are believers. * O Prophet, when the believing women come to you pledging to you that they will not associate anything with Allah, nor will they steal, nor will they commit unlawful sexual intercourse, nor will they kill their children, nor will they bring forth a slander they have invented between their arms and legs, nor will they disobey you in what is right - then accept their pledge and ask forgiveness for them of Allah. Indeed, Allah is Forgiving and Merciful.} [Quran 60:10-12] ‘Urwah narrated that ‘Aa’ishah (may Allah be pleased with her) said: “If any of the believing women accepted the condition (assigned in the above-mentioned ayaat), Allah's Messenger ﷺ would say to her, "I have accepted your Bay‘ah (i.e., pledge of allegiance)." "He ﷺ would only say that orally, for, by Allah, his hand never touched, any lady during that process. He ﷺ did not receive their Bay‘ah except by saying, "I have accepted your Bay‘ah for that.".

Commentary :
The Prophet ﷺ was the keenest to honor his covenants or agreements with others, even those made with the polytheists.
In this hadeeth, the Companions (may Allah be pleased with him) narrated that Suhayl ibn ‘Amr, who was one of the leaders of Quraysh and their preacher - he embraced Islam the same year Makkah was conquered - was the representative of the disbelievers of Quraysh at the Treaty of Al-Hudaybiyah in 6 A.H. One of the terms he stipulated then was that the Prophet ﷺ should return to them (i.e., the pagans of Quraysh) anyone coming to him from their side, even if he was already a Muslim, and would not interfere between them and that person. This meant that if any of the people of Quraysh wanted to embrace Islam and join the Muslims, the Prophet ﷺ was bound to return him to the disbelievers, who would kill him if they wished or do whatever they wanted! Muslims disliked this condition and were very indignant about it! It was very difficult for them to accept such a condition, especially since they were in a strong position and apparently had the right to decline such an unfair condition. However, Suhayl did not agree (to concluding the treaty) except with that condition. So, the Prophet ﷺ agreed to it and returned those who wanted to join the Muslims, one of whom was Aboo Jandal (may Allah be pleased with him), the son of Suhayl ibn ‘Amr, after he (Aboo Jandal) came from Makkah to Al-Hudaybiyah. Thenceforward, the Prophet ﷺreturned whoever came to him during that specified period (of the truce) even if he was a Muslim, in compliance with the agreed-upon term. During that period, some believing women emigrated, including Umm Kulthoom bint ‘Uqbah ibn Abee Mu‘ayt (may Allah be pleased with her), who came to Allah's Messengerﷺ and was a young lady then, meaning that she had recently reached puberty. Her relative came to the Prophet ﷺand asked him to return her, but the Prophet ﷺ did not return her to them, for Allah, Exalted is He, had revealed the following ayah regarding women. He Says (what means): {O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them.} [Quran 60:10]. Testing them here meant asking them to take an oath and consider the indicative signs that they most likely had embraced Islam, to verify the sincerity of their faith.
It was also said that the meaning of their examination is to ask them to swear an oath that they did not leave their people to escape their hated husbands, merely sought migration to a different land, or to obtain some worldly gains, and ensure that they came only out of their love for Allah, Exalted is He, and His Messenger ﷺ.
The Mother of the Believers ‘Narrated Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ used to examine the believing women who migrated to him in accordance with these ayaat. Allah, Exalted is He, Says (what means): {O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them. But give the disbelievers what they have spent. And there is no blame upon you if you marry them when you have given them their due compensation. And hold not to marriage bonds with disbelieving women, but ask for what you have spent and let them ask for what they have spent. That is the judgement of Allah; He judges between you. And Allah is Knowing and Wise. * And if you have lost any of your wives to the disbelievers and you subsequently obtain [something], then give those whose wives have gone the equivalent of what they had spent. And fear Allah, in whom you are believers. * O Prophet, when the believing women come to you pledging to you that they will not associate anything with Allah, nor will they steal, nor will they commit unlawful sexual intercourse, nor will they kill their children, nor will they bring forth a slander they have invented between their arms and legs, nor will they disobey you in what is right - then accept their pledge and ask forgiveness for them of Allah. Indeed, Allah is Forgiving and Merciful.} [Quran 60:10-12]. The ayaat referred to their pledge of allegiance to refrain from associating partners with Allah, Exalted is He, stealing, committing Fornication (i.e., illicit sexual intercourse), or falsely attributing their illegitimate children to their husbands. It was also said that His Saying {between their arms,} means their tongues, and {and legs,} means their private parts. They had also to pledge not to disobey the Prophet ﷺ in whatever is lawful and good. It was said that this referred particularly to wailing over the dead, and it was also said that it referred to staying alone with non-Mahram men. Another opinion suggested that it referred to all the known rights of Allah, Exalted is He, over His servants.
Afterward, ‘Narrated Aa’ishah (may Allah be pleased with her) that whoever from among the believing women accepted these conditions, Allah's Messenger ﷺ said to her, "I have accepted your Bay‘ah (i.e., pledge of allegiance)." She (may Allah be pleased with her) swore by Allah that the Prophet’s hand never touched any lady during that process. It was done verbally since the Prophet ﷺ only shook the hands of men who gave him the Bay‘ah.
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2721

‘Uqbah ibn ‘Aamir (may Allah be pleased with him) narrated that the Prophet ﷺ said, "From among all the conditions which you have to fulfill, the conditions which make it lawful for you to have sexual relations (i.e., stipulated in marriage contracts) have the greatest right to be fulfilled."
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Commentary :
The believers are Islamically bound by their own conditions, and it is incumbent on a Muslim to comply with every condition that conforms with the Book of Allah, Exalted is He, and the Sunnah of His Prophet ﷺ, and does not conflict with them.
In this hadeeth, the Prophet ﷺ informed us that the first and foremost of these conditions, and the most deserving of fulfillment is the one by means of which sexual intercourse is deemed lawful. This means the conditions stipulated in marriage contracts whereby it becomes lawful for a man to engage in sexual intercourse with his wife. This is why such conditions were declared the most deserving of fulfillment (considering the solemnity of the marriage bond).
It is noteworthy that such conditions must not contradict the essence and implications of the marriage contract to begin with. Rather, they must be within the scope of what a marriage contract entails and aims to fulfill, such as stipulating fostering kindness, providing for one’s wife, providing her with clothes and accommodation within what is reasonably and customarily acceptable, fulfilling her rights over him, establishing justice among co-wives, or stipulating that she must not leave his home without his permission, that she must not disobey him, observe voluntary fasting without his permission, or does not allow anyone access to his home without his permission, dispose of his wealth and belongings except in a manner acceptable to him, and the like. However, this does not apply to the conditions that conflict with the very essence and implications of marriage, such as stipulating that the wife must not take a dower or that a husband is not required to provide for her and the like; such conditions must be broken. These conditions are invalid and if they are cancelled, the marriage contract would be valid, for the Prophet ﷺ said: “Every condition that is not in the Book of Allah is invalid, even if there are one hundred conditions. The Book of Allah is more deserving of being followed and the conditions of Allah, Exalted is He, are more binding.” [Al-Bukhaaree and Muslim].
The hadeeth urges the fulfillment of marital rights..

1361

Nāfi‘ ibn Jubayr reported: Marwān ibn al-Hakam addressed the people and made mention of Makkah and its inhabitants and inviolability. Still, he did not mention Madīnah and its inhabitants or inviolability. Thereupon, Rāfi‘ ibn Khadīj called him and said: "What is it that I hear you making mention of Makkah and its inhabitants and its inviolability, but you did not make mention of Madīnah and its inhabitants and its inviolability, while the Messenger of Allah (may Allah's peace and blessings be upon him) declared what is between its two lava fields as inviolable?! And this is with us on Khawlāni parchment. If you wish, I can make you read it." He said: Marwān became silent and then said: "I heard part of that.".

Commentary : Allah Almighty has given Makkah and Madīnah greater status than other places and positions. Allah rendered Makkah a sanctuary for Abraham (Ibrāhīm) (peace be upon him) and made it a safe town. Likewise, He rendered Madīnah a sanctuary for the Messenger of Allah, Muhammad (may Allah's peace and blessings be upon him).
This Hadīth points out that Madīnah is sacred like Makkah. This version has a story. Marwān ibn al-Hakam - the then-governor of Madīnah - addressed the people and mentioned Makkah and its people and its inviolability but did not mention Madīnah and its people and its inviolability. Its inviolability means that everything becomes secure therein, even animals, which may not be hunted, and trees, which may not be cut down, and that no one may do anything in it that contradicts the religion of Allah or commit a crime, an act of injustice, or a sin for which a legal punishment is prescribed. So, it is forbidden to hunt in Madīnah as it is forbidden in the sanctuary of Makkah, but he who hunts in Madīnah faces no punishment, for it is not a place for the rituals, unlike Makkah.
So, Rāfi‘ ibn Khadīj (may Allah be pleased with him) called him and said: "What is it that I hear you making mention of Makkah and its inhabitants and sacredness, but you did not make mention of Madīnah and its inhabitants and its inviolability, while the Messenger of Allah (may Allah's peace and blessings be upon him) declared what is between its two lava fields as inviolable?!" He meant that the Prophet (may Allah's peace and blessings be upon him) declared all of Madīnah inviolable. Madīnah lies between two lava fields, eastern and western. A lava field is a land covered with black stones as if it was burned. The eastern lava field is called "Harrat Wāqim", and it now contains Qubā' and the Wāqim fortress. The western lava field is "Harrat Wabarah", and it contains the mosque called the Mosque of the Two Qiblahs. Its borders from the south and north are between the two mountains' Ayr and Thawr. The Prophetic Sanctuary falls between Mount' Ayr from the south, 8.5km away from the Prophet's Mosque, and Mount Thawr from the north, 8km away from the Prophet's Mosque. An official committee in Saudi Arabia has demarcated the Madīnah sanctuary, and the Madīnah Regional Municipality has put architectural signs in the form of arches like those of the Prophet's Mosque, in many places demonstrating these borders.
Then, Rāfi‘ (may Allah be pleased with him) said: "And this is with us" written "on Khawlāni parchment", which is skin attributed to Khawlān, a village in Yemen. Perhaps this skin is characterized by strength and durability suitable for keeping such things. Then, Rāfi‘ said to him: "If you wish, I can make you read it", i.e., if you want to verify this matter by reading the text by yourself, I will enable you to read it. Thereupon, Marwān kept silent and then acknowledged that, saying: "I heard part of that," i.e., the Hadīth in which the Prophet (may Allah's peace and blessings be upon him) declared Madīnah inviolable.
The Hadīth demonstrates the status of Madīnah.
It indicates that a knowledgeable person should alert others if they make a mistake or forget or overlook a Shar‘i ruling..

1363

Sa‘d reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I declare inviolable what is between the two lava plains of Madīnah, so its thorn trees must not be cut down and its game must not be killed." He also said: "Madīnah is best for them if they only knew. No one leaves it out of dislike for it except that Allah will replace him with someone better, and no one remains therein despite its hardships and distress except that I shall be an intercessor or a witness for him on the Day of Judgment." [Another narration reads]: And no one intends to harm the people of Madīnah except that Allah will cause him to melt in fire like the melting of lead or the dissolution of salt in water..

Commentary : Allah Almighty has granted Makkah and Madīnah a special position that excels other places and positions on account of the Islamic sacred sites found therein, like the Sacred House in Makkah and the Prophet's Mosque in Madīnah.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "I declare inviolable what is between the two lava plains of Madīnah," i.e., it is a safe sanctuary, so everything therein should be safe. "Two lava plains": Lava plain, i.e., lava field, which is an area of land with black rocks as if burnt with fire. Madīnah - may Allah increase its honor - is located between two lava fields on the east and the west. The eastern lava field (Harrat Wāqim) now has Qubā’ and Wāqim Fort, whereas the western lava field is Harrat Wabarah, which has a mosque called Masjid Al-Qiblatayn. Its borders from the south and north are between the two mountains ‘Ayr and Thawr. The Prophetic Sanctuary falls between Mount ‘Ayr from the south, which is 8.5 kilometers away from the Prophet's Mosque, and Mount Thawr from the north, which is 8 kilometers away from the Prophet's Mosque. An official committee in Saudi Arabia has demarcated the Madīnah sanctuary, and the Madīnah Regional Municipality has put architectural signs in the form of arches, like those of the Prophet's Mosque, in many places demonstrating these borders.
The Prophet (may Allah's peace and blessings be upon him) then clarified what is prohibited within these borders, as it is prohibited to cut down thorn trees, i.e., all trees having thorns, and it is prohibited to hunt animals and birds therein, as they are protected within these borders.
The Prophet (may Allah's peace and blessings be upon him) then informed us of some of the merits of Madīnah, saying: "Madīnah is best for them if they only knew," referring to people who would leave Madīnah, i.e., Madīnah is best for those leaving it from such countries for whose sake they are leaving it. Then, he clarified that anyone who leaves and abandons it from among its dwellers out of dislike for it, i.e., out of aversion or unwillingness to get a reward for living there, Allah will replace him with someone better in Madīnah, whether a child born there or someone moving from another city and settling therein.
Then he added that anyone who remains steadfast, patiently enduring its hardships, i.e., straitened circumstances and hunger, "and distress", i.e., its difficulties, the Prophet (may Allah's peace and blessings be upon him) will be an intercessor or a witness for him on the Day of Judgment. The meaning of this may be: the Messenger of Allah (may Allah's peace and blessings be upon him) will be a witness for some of the people of Madīnah and an intercessor for the rest of them; or he will be an intercessor for the sinners and a witness for the obedient ones; or a witness for those who die during his lifetime and an intercessor for those who die after him; or maybe "or" here is used in the sense of "and", i.e., he will be an intercessor and a witness for them. This is an exclusive merit in addition to the intercession for the sinners or for the worlds on the Day of Judgment and in addition to his testimony to the entire Ummah.
In another narration, he said: "And no one intends to harm the people of Madīnah except that Allah will cause him to melt in fire like the melting of lead or the dissolution of salt in water," i.e., this will happen to him in the Hereafter. This could also mean: Whoever has ill will towards it during the Prophet's lifetime, or in this worldly life, Muslims will be spared of his harm and his plot will fade away just as the lead fades away in fire. Thus, Allah will not grant him a respite and will not grant him authority; rather, He will soon eliminate him.
The Hadīth stresses the importance of Madīnah and its great inviolability.
It also points out how Allah Almighty hastens to inflict His severe punishment on whoever intends to harm Madīnah and its people..

1364

‘Āmir ibn Saad reported: Saad rode to his castle in Al-‘Aqīq and found a slave cutting down the trees or beating them. So, he took all his belongings. When Saad returned, the people of the slave came to him and talked to him about giving back to their slave or to them what he had taken from their slave. Thereupon, he said: "Allah forbid that I should give back anything which the Messenger of Allah (may Allah's peace and blessings be upon him) has given me as a spoil!" He refused to return anything to them..

Commentary : Allah Almighty has given Makkah and Madīnah greater status than other places and positions. Allah rendered Makkah a sanctuary for Abraham (peace be upon him) and made it a safe town. Likewise, He rendered Madīnah a sanctuary for the Messenger of Allah, Muhammad (may Allah's peace and blessings be upon him).
In this Hadīth, the Tābi‘i ‘Āmir ibn Saad ibn Abi Waqqās informs that Saad ibn Abi Waqqās (may Allah be pleased with him) rode to his castle in Al-‘Aqīq, a place as close to Madīnah as Al-Baqī 'is close to it, situated nearly 20km away from the Prophet's Mosque. Al-‘Aqīq means: what was ripped by the flood a long time ago. He found a slave cutting trees from the sanctuary of Madīnah or beating them. In other words, he was beating the tree leaves or throwing stones at them. So, Saad (may Allah be pleased with him) took all his belongings, i.e., he took the clothes he was wearing and other things which would be taken from a killed person among the disbelievers, which include his horse, weapon, money, etc. The people of the slave came and asked him to return to their slave or to them what he had taken from their slave. He declined that, citing the Prophet's instruction regarding anyone who does so within the sanctuary of Madīnah. He said: Allah forbid that I should give back anything which the Messenger of Allah (may Allah's peace and blessings be upon him) has given me as a spoil, i.e., booty with his permission to anyone who sees someone hunting or cutting trees that he may take his belongings. So, he refused to return what he had taken from them. This is all intended to show extreme rejection and deterrence, and it is also because he considered this act worthy of criticism and firm response so that this issue could spread among the people so that they would refrain from hunting and cutting trees in Madīnah..

1373

Abu Hurayrah reported: When the people saw the first fruits, they would bring them to the Prophet (may Allah's peace and blessings be upon him), and when the Messenger of Allah (may Allah's peace and blessings be upon him) received them, he would say: "O Allah, bless for us our fruits, bless for us our Madīnah, bless for us our Sā‘, and bless for us our Mudd. O Allah, indeed Abraham is Your slave, friend, and Prophet, and indeed I am Your slave and Prophet; and he supplicated You regarding Makkah, and I supplicate You regarding Madīnah with the same supplication he made to You for Makkah and the like of it along with it." He said: Then, he would call the youngest child and give these fruits to him..

Commentary : Allah Almighty has endowed some places in the world with particular blessings which He has not given to other places. The Prophet (may Allah's peace and blessings be upon him) used to supplicate Allah to bless Madīnah and its people and fruits and to fill it with goodness and blessing, as Abraham, the friend of Allah (peace be upon him), supplicated for Makkah.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) relates that when the Companions (may Allah be pleased with them) "saw the first fruits", which is the first produce and the first fruits to become ripe in their farms, they would bring them to the Prophet (may Allah's peace and blessings be upon him) as a gift to him, or they would do that out of a desire for the Prophet's supplication and to notify him of the fruits becoming ripe and the Zakah related to them. When the Messenger of Allah (may Allah's peace and blessings be upon him) received them, he would supplicate for them, saying: "O Allah, bless for us our fruits" with growth, increase, and continuity. Then, he would supplicate for Madīnah, saying: "bless for us our Madīnah", i.e., in its essence in terms of its opulence and the opulence of its people and so on. Blessing is intended to refer to blessing in this world and the Hereafter. Then, he supplicated with regard to the Sā‘ and Mudd of Madīnah, saying: "bless for us our Sā ', and bless for us our Mudd", i.e., bless for us what is measured in our Sā 'and bless for us what is measured in our Mudd, making what is in it more sufficient than what lies elsewhere. The Sā‘ of Madīnah is a measure that consists of four Mudds, and a Mudd equals one pound and a third among the people of Hejaz and two pounds elsewhere.
Then, the Prophet (may Allah's peace and blessings be upon him) supplicated for Madīnah as Abraham (peace be upon him) supplicated for Makkah; he said: "O Allah, indeed Abraham is Your slave, friend, and Prophet, and indeed I am Your slave and Prophet; and he supplicated You regarding Makkah" by saying: {So make the people’s hearts incline towards them, and provide for them fruits, so that they may be grateful.} [Surat Ibrāhīm: 37] Meaning, provide the people of Makkah with fruits by bringing them from other lands so that they may show gratitude for this blessing. Certainly, Allah answered his supplication and made it a safe sanctuary to which all different fruits are brought.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "And I supplicate You regarding Madīnah with the same supplication he made to You for Makkah and the like of it along with it," i.e., with the double of what Abraham (peace be upon him) supplicated for. Thus, Madīnah should have double the blessing in the fruits.
Then, the Prophet (may Allah's peace and blessings be upon him) would give these fruits he received to the youngest child present, and he probably gave them to children in particular because they have a greater desire, want, and longing for them.
The Hadīth demonstrates the Prophet's noble manners, great compassion and mercy, and gentle attitude toward the old and young.
It shows the Prophet's love for Madīnah..

1374

Abu Sa‘īd, the freed slave of Al-Mahri, reported: they suffered distress and hardship in Madīnah, and he came to Abu Sa‘īd al-Khudri and said to him: "I have a lot of dependents, and we are enduring hardship. I have, therefore, made up my mind to take my dependents to some rural land." Abu Sa‘īd said: "Do not do that; stick to Madīnah, for indeed we came out with the Prophet of Allah (may Allah's peace and blessings be upon him) - I think he said:- until we reached 'Usfān, and he stayed there for some nights. The people said: 'By Allah, we are here for nothing, whereas our children are unprotected, and we do not feel secure about them.' This was conveyed to the Messenger of Allah (may Allah's peace and blessings be upon him), and he said: 'What is this that was conveyed to me from your speech?! - I do not know what he said: By the One by Whom I swear, or by the One in Whose Hand my soul is - I made up my mind, or if you will - I do not know which of that he said - that I should command my she-camel be prepared for proceeding and I will not untie any of its knots until I come to Madīnah.' Then, he said: 'O Allah, indeed Abraham declared Makkah as sacred and rendered it a sanctuary, and I declare Madīnah as sacred and a sanctuary between its two mountains. Thus, no blood is to be shed on it, no weapon is to be carried therein for fighting, and the leaves of trees are not to be beaten off except for fodder. O Allah, bless us in our city; O Allah, bless us in our Sā '; O Allah, bless us in our Mudd; O Allah, bless us in our Sā '; O Allah, bless us in our Mudd; O Allah, bless us in our city; O Allah, give with the blessing two more blessings. By the One in Whose Hand my soul is, there is no ravine or mountain path in Madīnah which two angels do not guard until you reach there.' Then, he said to the people: 'Proceed,' We proceeded and came to Madīnah. By the One in Whose name we take oath - or in Whose name oath is taken - we had hardly put down our camel saddles upon entering Madīnah that we were attacked by Banu ‘Abdullāh ibn Ghatafān, and nothing prevented them from doing it before that.".

Commentary : Allah Almighty endowed some places of the world with particular blessings that He did not give to other places, and He made some places locations for evils and trials and some others locations for goodness and blessings. The Prophet's Madīnah has been endowed with abundant goodness and blessing.
In this Hadīth, the Tābi‘i Abu Sa‘īd, the freed slave of Al-Mahri, who was living in Madīnah, relates that they suffered distress and hardship due to poverty and lack of provisions, he complained to Abu Sa‘īd al-Khudri (may Allah be pleased with him) about his condition and that he had "a lot of dependents," i.e., the members of one's household and those he supports; and he wants to leave Madīnah and go to some rural land where there are plants and fertility. In response, Abu Sa‘īd al-Khudri (may Allah be pleased with him) enjoined him to stick to Madīnah and not leave it. Clarifying the reason behind that, he mentioned that they went out of Makkah along with the Prophet (may Allah's peace and blessings be upon him) until they reached 'Usfān, a village lying 80km to the northwest of Makkah. The Prophet (may Allah's peace and blessings be upon him) stayed in it for nights and days. The people said: "We are here for nothing," i.e., business or work, or anything related to war. "whereas our children are unprotected," i.e., without men or any means of protection. We left them behind, and "we do not feel secure about them"; rather, we fear for them that the enemy may attack them while we are away. These words reached the Prophet (may Allah's peace and blessings be upon him), and he asked them: "What is this that was conveyed to me from your speech" regarding your dependents and families?! Then Abu Sa‘īd (may Allah be pleased with him) said: "I do not know what he said"; Abu Sa‘īd al-Khudri (may Allah be pleased with him) was doubtful about the oath taken by the Prophet (may Allah's peace and blessings be upon him), whether he said: "By the One by Whom I swear, or by the One in Whose Hand my soul is"; the latter is the form the Prophet (may Allah's peace and blessings be upon him) would mostly use for swearing. Also, Abu Sa‘īd was in doubt about whether the Prophet (may Allah's peace and blessings be upon him) said: "I made up my mind, or if you will", meaning he resolved and intended to do something, but he did not actually do it, or he (may Allah's peace and blessings be upon him) left the matter to them; and that is: to command his she-camel be saddled and prepared for riding and travel and he would ride it and proceed and not untie any of the knots of the luggage loaded on it till he reaches Madīnah. This indicates that they alighted in 'Usfān for rest and to let their animals rest. Had it not been for that, the Prophet (may Allah's peace and blessings be upon him) would have hastened to Madīnah nonstop, which shows the Prophet's intense love for Madīnah.
The Prophet (may Allah's peace and blessings be upon him) said: "O Allah, indeed Abraham declared Makkah as sacred and rendered it a sanctuary", i.e., he proclaimed its sacredness and informed people that it is a sanctuary because Allah made it sacred. "And I declare Madīnah as sacred"; the Prophet (may Allah's peace and blessings be upon him) rendered it "a sanctuary between its two mountains." In another version by Muslim: "I declare what is between the two lava fields of Madīnah as sacred." A lava field is called Al-Harrah. Madīnah lies between two lava fields, eastern and western. A lava field is a land covered with black stones as if it was burned. Madīnah is bordered by Mount Thawr, behind' Uhud, from the north and Mount Ayr from the south. The Prophet (may Allah's peace and blessings be upon him) meant that he declared all of Madīnah as sacred. An official committee in Saudi Arabia has demarcated the Madīnah sanctuary, and the Madīnah Regional Municipality has put architectural signs in the form of arches like those of the Prophet's Mosque, in many places demonstrating these borders.
The Prophet (may Allah's peace and blessings be upon him) pointed out that his declaration of Madīnah as sacred means: "that no blood is to be shed in it", i.e., nobody is to be unjustly killed therein. The unjust shedding of blood is forbidden everywhere, but shedding it in Makkah and Madīnah is more severely forbidden. "no weapon is to be carried for fighting" except for self-defense and the like. And no tree should be cut off except for fodder. Fodder is a name for grass, hay, barley, and the like, and it is intended to refer to the food of animals.
Then the Prophet (may Allah's peace and blessings be upon him) supplicated for them to have the blessing in their foods. He said: "O Allah, bless us in our city; O Allah, bless us in our Sā '; O Allah, bless us in our Mudd", i.e., bless the food measured by the two of them. Also, the supplication probably means that blessing should lie in the very measure, and thus, a Mudd in it be sufficient in a way not found elsewhere. The Sā‘ of Madīnah is a measure that consists of four Mudds, and a Mudd equals one pound and a third according to the people of Hejaz and two pounds elsewhere. Then the Prophet (may Allah's peace and blessings be upon him) repeated his supplication: "O Allah, bless us in our Sā '; O Allah, bless us in our Mudd; O Allah, bless us in our city." And he added: "O Allah, give with the blessing two more blessings", supplicating Allah, the Exalted and Glorified, to increase and multiply the blessings and favors for the people of Madīnah. Then, the Prophet (may Allah's peace and blessings be upon him) swore by Allah in Whose Hand lies the soul of the Prophet (may Allah's peace and blessings be upon him) and all humankind: "There is no ravine or mountain path in Madīnah which is not guarded by two angels", i.e., they protect it by the command of Allah Almighty until the Prophet (may Allah's peace and blessings be upon him) and those with him returned to Madīnah. Then, the Prophet (may Allah's peace and blessings be upon him) enjoined his Companions to prepare for travel. So, they got prepared and proceeded toward Madīnah.
Then Abu Sa‘īd (may Allah be pleased with him) swore by Allah Almighty - by Whom every Muslim swears - that once they unloaded their luggage from their animals as they entered Madīnah, Banu' Abdullāh ibn Ghatafān raided Madīnah, those are people who used to be called Banu' Abd al-‘Uzza during Jāhiliyyah. The Prophet (may Allah's peace and blessings be upon him) called them Banu' Abdullāh, and then the Arabs called them Banu Muhawwalah due to Tahwīl (the change) of their name. The meaning: In their absence, Madīnah was guarded, as informed by the Prophet (may Allah's peace and blessings be upon him). No apparent cause prevented those people from raiding Madīnah before the return of the Prophet (may Allah's peace and blessings be upon him) and his Companions, except that Allah Almighty and His angels guarded it.
There is no contradiction in this Hadīth between the Prophet's supplication for Madīnah to be blessed and the fact that some of its people endured hardship, as there is no conflict between the existence of hardship in it and the existence of blessing and no harm done if it is lacking with regard to some people. It is said: What appears to be more correct is that the blessing in it lies in the obtainment of sustenance, and the Mudd in it is sufficient for such an amount that needs three Mudds elsewhere. So, the hardship can be endured in getting the Mudd, and the blessing is represented by multiplying the sustenance therein.
The Hadīth mentions that Allah blessed the people of Madīnah with their fruits and foods and placed blessings in their measures.
It demonstrates the Prophet's intense love for Madīnah and how he would yearn for it whenever he went out until he returned.
It points out the merit of Madīnah and that it was guarded during the Prophet's lifetime and numerous guards were stationed in all ravines, by way of increasing the honor of the Messenger of Allah (may Allah's peace and blessings be upon him)..

1375

Sahl ibn Hunayf reported: The Messenger of Allah (may Allah's peace and blessings be upon him) pointed with his hand to Madīnah and said: "It is a safe sanctuary.".

Commentary : Allah Almighty endowed some places of the world with particular blessings that He did not give to other places, and He made some places' locations for evils and trials and others' locations for goodness and blessings. The Prophet's Madīnah has been endowed with abundant goodness and blessing.
In this Hadīth, the noble Companion Sahl ibn Hunayf (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) pointed with his hand to Madīnah and then said: "It is a safe sanctuary." So, the Prophet (may Allah's peace and blessings be upon him) declared it - as in another version by Muslim -: "inviolable throughout the area between its two mountain paths, that no blood should be shed in it, no weapon should be carried in it for fighting, and no leaves should be beaten off trees except for fodder." Fodder is a name for grass, hay, barley, etc. In another version in the Sahīh Muslim Collection: The Prophet (may Allah's peace and blessings be upon him) said: "I declare inviolable the area between the two lava fields of Madīnah, that its large thorn trees should not be cut down or its game be killed." The meaning: It is forbidden to cut down its trees or kill its game. Its sanctuary lies between its two lava fields, the eastern and the western. A lava field is a land covered with black stones as if it was burned. Madīnah is bordered by Mount Thawr to the north, behind ’Uhud, and by Mount ‘Ayr to the south..

1377

Yuhannas, the freed slave of Az-Zubayr, reported that while sitting with 'Abdullāh ibn Umar at the time of the trial, one of his freed female slaves came and greeted him. She said: "I want to leave, O 'Abu' Abdur-Rahmān. The time has become harsh for us." Thereupon, 'Abdullāh said to her: "Stay, O you Lakā ', for indeed I have heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'No one patiently endures its hunger and hardship except that I will be a witness or intercessor for him on the Day of Judgment.'".

Commentary : Allah, the Exalted and Glorified, endowed some places of the earth with particular blessings that He did not give to other places, and He made some of them locations for evils and trials and others for goodness and blessings. The Prophet's Madīnah has been endowed with abundant goodness, blessing, and merit.
In this Hadīth, Yuhannas, the freed slave of Az-Zubayr - or the freed slave of Mus‘ab ibn az-Zubayr - relates that while he was sitting in the company of ‘Abdullāh ibn ‘Umar ibn al-Khattāb (may Allah be pleased with him), "one of his freed female slaves came and greeted him", a greeting of farewell, as she wanted to leave Madīnah. This was at a time in which some tribulations occurred among the Muslims, involving fighting and the like. He was apparently referring to the trial of Al-Harrah, which took place during the reign of Yazīd ibn Mu‘āwiyah. She said: "I want to leave" Madīnah, "O ‘Abu ‘Abdur-Rahmān", the surname of ‘Abdullāh ibn ‘Umar (may Allah be pleased with him). And she said: "The time has become harsh for us." This demonstrates the reason behind her desire to depart from Madīnah. She meant that famine had become severe at this time because of the trial. Ibn ‘Umar (may Allah be pleased with him) disapproved of that and urged her to stay in Madīnah, given the merit of doing so. He said: "Stay, O you Lakā '". The word 'Lakā" is used to refer to a vile person, a slave, a fool who does not benefit from the speech of others, or a child. Ibn' Umar (may Allah be pleased with him) addressed her by this word in a friendly manner and to express disapproval of her desire to depart from Madīnah, for one should not leave it due to difficulty and hardship.
Then, he clarified to her why he enjoined her to stay in Madīnah, and this is because he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "No one patiently endures its hunger and hardship except that I will be a witness or intercessor for him on the Day of Judgment." The intended meaning is that he will be a witness for some of the people of Madīnah and an intercessor for the rest of them; or an intercessor for the disobedient and a witness for the obedient; or a witness for those who die during his lifetime and an intercessor for those who die after him; or the word 'or' here means 'and', in which case the meaning will be that he will be an intercessor and witness for him. This is an additional characteristic besides the intercession for sinners or humankind on the Day of Judgment and besides his testimony over the entire Ummah.
The Hadīth urges dwelling in Madīnah.
It points out the merit of patiently enduring hardship and hunger in Madīnah.
It demonstrates the Prophet's favor upon the people of Madīnah..

1380

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The Anti-Christ (Al-Masīh ad-Dajjāl) will come from the east with the intention to attack Madīnah until he will alight behind' Uhud, and then the angels will dissuade his face toward the Levant, and there he will be destroyed.".

Commentary : The Prophet's Madīnah possesses great merits, and Allah Almighty has protected it from evils and ills and the Anti-Christ, preventing him from entering it, as He also protects Makkah from him by virtue of the Prophet's supplication for it.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs that the Anti-Christ will be keen on going to the Prophet's Madīnah, and his primary goal and intention behind entering it will be to destroy and ruin it. "he will alight behind' Uhud", i.e., he will reach the area behind Mount' Uhud, the well-known mountain lying on the outskirts of Madīnah from the north and situated 4 or 5km away from the Prophet's Mosque. In his story in which he met the Anti-Christ, Tamīm ad-Dāri narrated that he said to him: "and I will travel in the land and not leave any town except that I will stay in it for forty nights, except for Makkah and Taybah (Madīnah), as both of them are forbidden for me. Each time I try to enter one of them, an angel with a sword in his hand unsheathed will confront me and bar my way, and there are angels to guard every passage leading to it." [Narrated by Muslim] But, the angels who guard Madīnah will direct him toward the Levant, which nowadays includes Syria, Jordan, Palestine, and Lebanon. The Anti-Christ will come to the Levant, and there he will be destroyed, as Jesus the son of Mary (‘Īsa the son of Mariyam) (peace be upon both of them) will descend at the white minaret in eastern Damascus, placing his hands on the wings of two angels. Then, he will pursue him and find him at the gate of Ludd, where the Messiah, the son of Mary, will kill him. as related in another Hadīth narrated by Muslim and others.
The Anti-Christ was called Masīh because one of his eyes is Mamsūh (effaced); he is one-eyed. He is a person from the children of Adam, and his emergence is one of the major signs of the Day of Judgment. Allah will afflict His servants through him and enable him to do things of which only Allah Almighty is capable: bringing the dead person he will kill back to life, the emergence of worldly flourishment and abundance along with him, his paradise and fire, his two rivers, the treasures of earth going after him, and his command to the sky to rain and it will rain and to the earth to produce plants and it will produce plants. All this will happen by the will and power of Allah Almighty. He will come on this day from the east. In a Hadīth narrated by At-Tirmidhi, Abu Bakr as-Siddīq (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The Ant-Christ will emerge from a land in the east called Khurāsān," which is located in the east of Iraq..

1381

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "A time will come for the people when a man will invite his cousin and relative: 'Come to prosperity, come to prosperity.' But Madīnah is better for them if they only knew. By the One in Whose Hand my soul is, none amongst them will go out with a dislike for it except that Allah will make someone better succeed him therein. Indeed, Madīnah is like a bellows, which expels the impurities. The Last Hour will not come until Madīnah banishes its evils just as a bellows eliminates the impurities of iron.".

Commentary : The Prophet's Madīnah is a blessed spot on earth. Allah rid it of impurities and chose it to be the place of Hijrah for the Prophet (may Allah's peace and blessings be upon him), the incubator of his mission and the foundation of his state.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs that a time will come for the people when a man will call his cousin and relative, saying: "Come to prosperity", i.e., leave Madīnah and hasten to prosperity. By this, he meant that countries would be conquered by the Muslims, and thus, there would be abundant fortunes. Consequently, many of those who left the Hejaz and the Arab land would be inclined to the fortunes they found in these conquered countries and would take them as a homeland and invite their relatives in Madīnah to come to them, given the difficult living there. But in reality, staying in Madīnah is better for them as it is the sanctuary of the Messenger of Allah (may Allah's peace and blessings be upon him) and his refuge and the place where divine revelation and blessings descended if they only knew the religious benefits and results of staying in it, compared to which the worldly transient and fleeting fortunes they find in living elsewhere would seem trivial. Or the meaning: If they only had any knowledge, i.e., Would that they were among the people of knowledge - by way of emphasis and rebuke.
Then the Prophet (may Allah's peace and blessings be upon him) took an oath, saying: "By the One in Whose Hand my soul is", and this is swearing by Allah, Who possesses the life and soul, "none amongst them will go out" i.e., none of those who live in it will abandon and leave it, disliking and being disinterested in it, or disinterested the reward for dwelling in it, except that Allah, the Glorified and Exalted, will make a better person than him will succeed him - who will be born in Madīnah or move to it from another place. Then the Prophet (may Allah's peace and blessings be upon him) mentioned that it banishes evil people from it, and they do not bear to live therein. Only the righteous believers bear to stay in it. Indeed, it does not leave in it anyone in whose heart there is wickedness and corruption. Rather, it distinguishes him from people with sincere hearts and drives him out, as fire separates bad iron from good one. A bellows is the leather by which the blacksmith blows into the fire. The Hour will not occur until Madīnah banishes its evils just as a bellows eliminates the impurities of iron. The impurities of iron are the dirt and filth extricated therefrom by fire. It is said: It is meant to refer here to some of the hypocrites who lived during the lifetime of the Prophet (may Allah's peace and blessings be upon him). Otherwise, many righteous and virtuous people left Madīnah after the Prophet's lifetime, and some wicked and evil people remained therein. It is also said That Madīnah banishes its evils, which probably applies to the time of the Dajjāl and may also apply to different eras.
The Hadīth demonstrates some merits of Madīnah.
It includes one of the signs proving the Prophet's prophethood..

1385

Jābir ibn Samurah reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Indeed, Allah Almighty named Madīnah Tābah.".

Commentary : The Prophet's Madīnah is a blessed spot on earth. Allah has purified it from filth and has chosen it to be the Prophet's destination of Hijrah (immigration), the incubator of his call, and the basis of his state.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs that one of the names by which Allah Almighty called Madīnah is 'Tābah'. The meaning is that Allah Almighty named it in the Preserved Tablet or commanded His Prophet (may Allah's peace and blessings be upon him) to name it as such in response to the hypocrites concerning its name as Yathrib. Tābah is derived from At-Tīb, which means good scent, or from something Tayyib (good) or something Tāhir (pure), for it has been purified from Shirk (polytheism). It is said: Because it is Tayyibah (good) for those who dwell in it. And it is said: Because living in it is Tayyib (good). It is also said: Because its soil and air are Tayyib. He who stays in it finds a good scent in its soil and walls that can hardly be found elsewhere.
Madīnah used to be called Yathrib before the Prophet's Hijrah to it. In the Two Sahīh Collections, Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I have been commanded to go to a town which will devour all towns. People call it Yathrib, but it is Madīnah." He (may Allah's peace and blessings be upon him) seemed to have disliked the name Yathrib, for it comes from "Tathrīb", which means censure and punishment, or from "Tharb", which means corruption, and because it was the name used in Jāhiliyyah. The Prophet (may Allah's peace and blessings be upon him) used to change bad names. Also, Allah Almighty calls it Madīnah in several Qur'anic verses. When something has numerous names, this denotes its greatness.
As for calling it "Yathrib" in the Qur'anic verse that reads: {And [remember] when a group of them said: "O people of Yathrib, you cannot withstand [the enemy attack], so go back"} [Surat al-Ahzāb: 13], this is taken as a quotation of the words of the hypocrites whose hearts had sickness..

1386

Abu Hurayrah reported that Abu al-Qāsim (may Allah's peace and blessings be upon him) said: "Whoever intends to do harm to the people of this city - meaning Madīnah - Allah will make him dissolve just as salt dissolves in water.".

Commentary : Prophetic Madīnah is a blessed spot on earth. Allah has purified it from filth and has chosen it to be the Prophet's destination in his Hijrah (emigration), the incubator of his call, and the basis of his state.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that Allah Almighty defends Madīnah and its righteous believing dwellers. So, whoever intends to do harm to the people of Madīnah and is determined to hurt them, Allah will make him dissolve as salt dissolves in water, and this will be in the Hereafter as mentioned in Sahīh Muslim: "No one intends evil for the people of Madīnah except that Allah will make him melt in fire like the melting of lead;" so He made the punishment in Hellfire. This could also mean: Whoever has ill will towards it during the Prophet's lifetime, Muslims will be spared his harm, and his plot will fade away just as salt fades away in water. This could also be in reference to whoever has an ill will towards it generally in this life, so Allah will not grant him a respite and will not grant him authority; rather, He will soon eliminate him..

1398

Abu Salamah ibn ‘Abdur-Rahmān reported: ‘Abdur-Rahmān ibn Abi Sa‘īd al-Khudri passed by me, and I said to him: What did you hear your father say about the mosque that was founded on piety? He said: I heard my father say: I entered upon the Messenger of Allah (may Allah's peace and blessings be upon him) in the house of one of his wives and I said: O Messenger of Allah, which of the two mosques is the one founded on piety? He said: He took a handful of pebbles and threw them on the ground and then said: It is this very mosque of yours, i.e., the Madīnah Mosque. I said: I bear witness that this is how I heard your father make mention of it..

Commentary : Piety means fearing Allah and being heedful of Him in all deeds, and abiding by His commands, prohibitions, and rulings in all aspects of life. The Muslim must adopt piety and must seek to attain it. Allah Almighty commended piety and the pious people in the Qur’an.
In this Hadīth, the Tābi‘i Abu Salamah ibn ‘Abdur-Rahmān ibn ‘Awf reports that ‘Abdur-Rahmān ibn Abi Sa‘īd al-Khudri passed by him, so he asked him: What did you hear your father, Abu Sa‘īd al-Khudri (may Allah be pleased with him) say in relation to what is meant by the mosque that was founded on piety, which Allah Almighty described in His statement: {A mosque that was founded on piety from the first day}? [Surat at-Tawbah: 108] That is to say, it was founded and built on fearing Allah and obeying Him from the very beginning.
He told him that Abu Sa‘īd al-Khudri (may Allah be pleased with him) entered upon the Messenger of Allah (may Allah's peace and blessings be upon him) when he was in the house of one of his wives and asked him: "Which of the two mosques is the one founded on piety?" The "two mosques" refer to Qubā’ Mosque and the Madīnah Mosque, which was built by the Prophet (may Allah's peace and blessings be upon him). So, the Prophet (may Allah's peace and blessings be upon him) took a handful of small pebbles from the ground and threw them on the ground, then he answered the question of Abu Sa‘īd al-Khudri (may Allah be pleased with him) saying: "It is this very mosque of yours," i.e., the Madīnah Mosque. This is meant as a form of exaggeration in clarifying that it is the Madīnah Mosque.
Thereupon, Abu Salamah ibn ‘Abdur-Rahmān said to ‘Abdur-Rahmān ibn Abi Sa‘īd: "I bear witness that this is how I heard your father," i.e., Abu Sa‘īd al-Khudri (may Allah be pleased with him), "make mention of it," i.e., he had mentioned to me the like of what you mentioned to me about it.
The Hadīth clarifies the merit of the Prophet's Mosque and the fact that it was founded on piety..

1403

Jābir reported that the Messenger of Allah (may Allah's peace and blessings be upon him) saw a woman, so he came to his wife Zaynab, while she was tanning a Manī’ah (piece of leather), and satisfied his need. Then, he came out to his Companions and said: "The woman advances in the shape of a devil and retires in the shape of a devil. So, when any of you sees a woman, he should come to his wife, for that will repel what he feels in his heart." [In another version]: He did not mention: "retires in the shape of a devil.".

Commentary : Islam has protected women from all evil, and the Shariah has commanded women to avoid Tabarruj (impermissible exposure of adornment), so as not to arouse desires and become a cause of tempting others.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) saw a woman, as if he saw her all of a sudden. So, the Prophet (may Allah's peace and blessings be upon him) went to his wife, Zaynab bint Jahsh, to satisfy his human lust and maintain his chastity. Zaynab (may Allah be pleased with her) was tanning a piece of leather, i.e., rubbing it. "Manī’ah": it is the leather once put in tannin. He did this only to clarify to people and guide them to what they should do, as he (may Allah's peace and blessings be upon him) taught them with his acts and words. As for what he felt in his heart, he is not to be blamed for it, and it does not negatively affect his status. It is a requirement of human nature and lust. It must not be thought that the Prophet (may Allah's peace and blessings be upon him) did this out of a whim or for being overcome by lust, far be it from him. Rather, he did this by way of legislation and to set an example and to ward off what is expected to happen.
Then, he (may Allah's peace and blessings be upon him) said: "The woman advances in the shape of a devil and retires in the shape of a devil" referring to personal desires and inviting others to be tempted by her, given the natural inclination for women that Allah Almighty has instilled in men and the pleasure they get by looking at women and at whatever is related to them. The woman is, thus like the devil who calls to evil through his whispering and through making evil appealing to them. This is because her advance calls men to look stealthily at her just like the devil that calls to evil and whispering. The same applies to her turning back because the gaze is the heart's guide, so when she turns back, she attracts a man's gaze and he tries to take backdoors to reach her, as seeing her from all directions is a cause of corruption.
Then, he (may Allah's peace and blessings be upon him) said: "So, when any of you sees a woman," i.e., likes and admires her, because seeing something that arouses one's amazement, leads to admiring it. Another version by Muslim reads: "When any of you admires a woman and his heart is captivated by her, he should go to his wife and have sexual intercourse with her." Here he said: "He should come to his wife," i.e., and have sexual intercourse with her. "For that will repel what he feels in his heart," i.e., his sexual intercourse with his wife will repel what he feels in his heart and will satiate his lust and calm him down.
The Hadīth indicates that there is nothing wrong with one asking his wife for sexual intercourse during daytime or at any other time, even if she is preoccupied with something that could be postponed because a man might be overcome by lust and the delay might cause him harm in his body, or in his heart and sight.
It also denotes how the Prophet (may Allah's peace and blessings be upon him) taught his Companions the way of ridding the devil's whispers by going for what is lawful instead of what is unlawful..

1405

Salamah ibn al-Akwa‘ reported: The Messenger of Allah (may Allah's peace and blessings be upon him) allowed the Mut‘ah marriage (temporary marriage) for three days in the year of Awtās, then he forbade it..

Commentary : Islam has established the legal marriage system to protect the progeny and people's honor. It has forbidden all means of enjoying women that were widespread in the pre-Islamic era of ignorance, which do not protect women's rights.
In this Hadīth, Salamah ibn al-Akwa‘ (may Allah be pleased with him) reports that the Prophet (may Allah's peace and blessings be upon him) permitted and allowed his Companions to enter into Mut‘ah marriage for three days and that was when it became so hard for them to stay unmarried in the Battle of Awtās, which took place in the same year after the Conquest of Makkah, i.e., 8 AH. The Mut‘ah marriage is a fixed-term marriage, with the word "tamattu‘" (enjoyment) verbally stated, in return for an amount of money. Awtās is a valley in Tā’if where the Prophet (may Allah's peace and blessings be upon him) distributed the spoils of Hunayn and Awtās. Then, he forbade the Mut‘ah marriage after those three days and made it permanently forbidden until the Day of Judgment.
The Mut‘ah marriage was known during the early stages of Islam and the Prophet (may Allah's peace and blessings be upon him) did not forbid them from it during their travels, given their need for it. However, he forbade them from it during their stay and residence in their countries. The ruling of the Mut‘ah marriage passed through various phases, as the Prophet (may Allah's peace and blessings be upon him) forbade them from it more than once, then he ordered them to engage in it at various times until he made it permanently forbidden. Forbidding the Mut‘ah marriage was reported in many narrations, which point out that the prohibition was in the Conquest of Makkah, which is the most famous opinion, or in the Battle of Awtās, or in the Battle of Khaybar, or during the Prophet's last days in the Farewell Hajj. It was a permanent prohibition and not a temporary one, thus leaving no room for any difference of opinion among the jurists and the leading scholars of the Ummah. Only some of the Shiites hold a different opinion whose opinion does not count..

1405

‘Atā’ reported: Jābir ibn ‘Abdullāh came for ‘Umrah. We came to his abode, and the people asked him about certain matters, and then they mentioned Mut'ah. Thereupon, he said: "Yes, we engaged in Mut'ah during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) and Abu Bakr and 'Umar.".

Commentary : Islam has established the Shar‘i marriage system to protect progeny and honor. It has forbidden all means of enjoying women that were widespread in Jāhiliyyah (the pre-Islamic era of ignorance), which do not protect their rights.
In this Hadīth, the Tābi‘i ‘Atā’ ibn Abi Rabāh informs that Jābir ibn ‘Abdullāh (may Allah be pleased with him) came to Makkah to perform ‘Umrah, and some of the Tābi‘is came to him in his dwelling and began to ask him about religious matters and seek his Fatwas on them. This was the attitude of the Tābi‘is; they were keen on receiving knowledge from the Companions of the Messenger of Allah (may Allah's peace and blessings be upon him). Then, they asked him about Mut‘ah marriage, in which a man enjoys a woman in return for compensation agreed upon by them and for a specified period, and the marriage ends with the elapse of this period. In response, Jābir (may Allah be pleased with him) said: "Yes, we engaged in Mut‘ah during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) and Abu Bakr and ‘Umar," i.e., during the reign of Abu Bakr (may Allah be pleased with him) and during the reign of ‘Umar (may Allah be pleased with him). In another version by Muslim: "We used to engage in Mut'ah in return for a handful of dates and flour during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) and Abu Bakr, until 'Umar forbade it in the case of 'Amr ibn Hurayth." 'Amr (may Allah be pleased with him) married a woman by Mut'ah marriage during the reign of 'Umar (may Allah be pleased with him), and she got pregnant from him. The statement of Jābir and the action of 'Amr (may Allah be pleased with both of them) are taken to indicate that the Prophet's prohibition of such marriage did not reach them.
The Prophet (may Allah's peace and blessings be upon him) permitted the Mut'ah marriage in the beginning and then forbade it later during the battle of Khyber until the Day of Judgment, and he declared it unlawful during the Farewell Hajj, as narrated by Al-Bukhāri, Muslim, and others. In a Hadīth in the Two Sahīh Collections, ‘Ali ibn Abi Tālib (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade the Mut‘ah marriage of women as well as eating the flesh of domestic donkeys. In the Sahīh Muslim Collection: Salamah ibn al-Akwa‘ (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) allowed the Mut‘ah marriage for three days in the year of Awtās, and then he forbade it..

Book of Hadith