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| 2 Hadiths

Hadith
634
It was narrated from ‘Awn ibn Abi Juhayfah, from his father, that he saw Bilal giving the call to prayer. [He said:] I started watching his mouth as he turned this way and that, this way and that, reciting the adhan..

Commentary : The adhan has been prescribed to alert the people to the beginning of the time for prayer. In order to serve that purpose, the mu’adhdhin should have a loud voice, so that his voice will reach the largest possible number of people.
In this hadith, Abu Juhayfah, Wahb ibn ‘Abdillah al-Suwa’i (may Allah be pleased with him) narrates that he saw Bilal ibn Rabah (may Allah be pleased with him) as he was giving the adhan. He saw him turning right and left as he was giving the call to prayer. According to a report narrated by Muslim, he said: I started watching his mouth as he turned this way and that – meaning, right and left – saying, Hayya ‘ala al-salah, hayya ‘ala al-falah. This indicates that the turning referred to in the hadith should only be done when reciting these two phrases; so the mu’adhdhin should turn to his right when saying “Hayya ‘ala al-salah” and to his left when saying “Hayya ‘ala al-falah.” The purpose of turning right and left is to make the voice reach as far as possible, so that the people can hear him.
This hadith indicates that it is prescribed to turn right and left when giving the call to prayer, whilst saying “Hayya ‘ala al-salah” and “hayya ‘ala al-falah.”.

635
It was narrated that Abu Qatadah said: Whilst we were praying with the Prophet (blessings and peace of Allah be upon him), he heard the sound of people coming in. When he finished the prayer, he said: What was that noise? They said: We were rushing to pray. He said: “Do not do that. When you come to prayer, come in a calm and dignified manner, then whatever you catch up with pray, and whatever you miss, make it up.”.

Commentary : Because prayer is a meeting between a person and his Lord, it is appropriate for him to prepare himself for that meeting, and to observe proper etiquette with Allah (may He be glorified and exalted). The Prophet (blessings and peace of Allah be upon him) taught his ummah a great deal about this etiquette, including what is mentioned in this hadith. When the Prophet (blessings and peace of Allah be upon him) heard the sound of people coming in – meaning the sound of their movements and words – whilst he was praying in congregation, he asked them, after he had finished his prayer, about the reason for this movement and noise. They said: We were rushing to catch up with the prayer. The Prophet (blessings and peace of Allah be upon him) told them not to rush like that, and advised them to behave in the calm and dignified manner that is required when coming to prayer; he instructed them to be quiet and unhurried, then whatever you catch up with of his prayer, pray it with him, and whatever you miss of his prayer, make it up after the imam says the salaam. Thus you will attain the reward of having prayed in congregation, so there is no need to rush.
This hadith urges the Muslim to be calm and dignified when coming to prayer..

642
It was narrated that Anas ibn Malik said: The iqamah for prayer was given when the Prophet (blessings and peace of Allah be upon him) was conversing with a man in a corner of the mosque, and he did not get up to pray until the people had fallen asleep..

Commentary : Prayer is a connection between a person and his Lord, hence he should make sure that there is nothing in his mind or heart to distract him before he starts to pray, because that will help him to focus on his prayer with proper humility (khushu‘).
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that the iqamah for prayer was given whilst the Prophet (blessings and peace of Allah be upon him) was talking to a man and having a private conversation with him in a corner of the mosque. The prayer in question was ‘Isha’, as is stated clearly in a report narrated by Muslim. He spoke to him for such a long time that he did not get up to pray until after those who were present in the mosque had fallen asleep, because he (blessings and peace of Allah be upon him) spoke to that man for so long. Perhaps the conversation was about some religious matter that was urgent and important, otherwise he would not have delayed the prayer for so long that the people fell asleep after such a lengthy wait.
This hadith indicates that it is permissible to give precedence to urgent and important matters, concerning which there is the fear that not doing so may lead to harm, or one could be distracted by them if prayer is offered at the beginning of its time.
It indicates that it is permissible to talk after the iqamah for prayer has been given, and before starting to pray.
It indicates that it is permissible to separate the iqamah and prayer in cases of necessity.
It indicates that it is permissible for two people to converse privately in the presence of a group of others..

644
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “By the One in Whose hand is my soul, I thought of issuing orders that firewood be collected and brought, then issuing orders that the call to prayer be given, and instructing a man to lead the people in prayer, then I would go to some men and burn their houses down with them inside. By the One in Whose hand is my soul, if one of them knew that he would find a bone with meat on it, or the meat from a sheep’s foot, he would attend ‘Isha’.”.

Commentary : Prayer in congregation is one of the practices and rituals of Islam. The Prophet (blessings and peace of Allah be upon him) enjoined it and warned against neglecting it and being heedless concerning it. In this hadith, there is a stern warning and threat from the Prophet (blessings and peace of Allah be upon him) to the one who stays away from prayer in congregation with no excuse. The Prophet (blessings and peace of Allah be upon him) swore an oath, saying: “By the One in Whose hand is my soul.” This is an oath by which the Messenger of Allah (blessings and peace of Allah be upon him) often swore. What it means is: By Allah, in Whose hand is my soul; this is an affirmation of the divine attribute of the hand, in a manner that is befitting to Allah’s majesty. The Prophet (blessings and peace of Allah be upon him) swore this oath, saying: “I thought of issuing orders that firewood be collected” – that is, I was about to issue orders that firewood – which is dry material from crops and trees – be collected, then issuing orders that the call to prayer be given, and instructing a man to lead the people in prayer; then I would not join the prayer in congregation, doing something different to my instruction to pray. I would go to some people who have stopped praying in congregation and have been praying in their houses, and burn their houses down with them inside. Then the Prophet (blessings and peace of Allah be upon him) swore the same oath again, for emphasis, saying: “By the One in Whose hand is my soul, if one of them knew that he would find a bone with meat on it, or the meat from a sheep’s foot, he would attend ‘Isha’.” The word translated here as a bone refers to a bone on which there is a little meat left. What is meant is that the Prophet (blessings and peace of Allah be upon him) was swearing that if those people who stayed away from prayer in congregation with no excuse knew that, if they attended the prayer, they would find some worldly benefit, such as food for example, even if that worldly benefit was of very little significance, they would attend and join the worshippers, because all they cared about was worldly benefit, and they did not care about what would benefit them in the hereafter.
This hadith emphasizes the importance of praying in congregation, and warns against missing it with no excuse.
It indicates that it is permissible for one who is of lower standing to lead the prayer in the presence of one who is of higher standing, if that serves a purpose..

645
It was narrated from ‘Abdullah ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Prayer in congregation is twenty-seven times better than prayer offered on one’s own.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) urged the Muslims to pray in congregation, because of the great virtue that there is in doing so. He spoke of its virtue in many hadiths, including this hadith in which he (blessings and peace of Allah be upon him) explained the difference between the reward of praying in congregation and the reward of praying on one’s own; praying in congregation is twenty-seven times better than praying on one’s own, so the one who prays in congregation attains the reward of the one who prays on his own, plus a twenty-sevenfold reward. This meaning is indicated by what is mentioned in a report narrated by Muslim from Abu Hurayrah: “Prayer in congregation is equivalent to twenty-five prayers offered on one’s own.” Muslim also narrated: “One prayer offered with the imam is better than twenty-five prayers offered on one’s own.” With regard to the difference of numbers mentioned in the reports, twenty-seven and twenty-five, this difference may be due to differences in the situation of each individual worshipper and the way he performs the prayer. Thus one of them may attain a twenty-fivefold reward, and others may attain a twenty-sevenfold reward, depending on how well they pray, the extent to which they do the movements properly and show proper focus and humility (khushu‘), the number of people present in the congregation and their virtues, the virtue of the location, and other matters.
The salaf or early generations (may Allah be pleased with them) did not stay away from prayer in congregation, and they were keen to do it. One of them – as is narrated in Sahih Muslim from Ibn Mas‘ud (may Allah be pleased with him) would be brought to attend the prayer in congregation leaning on two men, having to be supported by them because of his feebleness and weakness, because of what he knew of the virtue of praying in congregation and hoping to attain the reward thereof.
This hadith urges the Muslim to pray in congregation and highlights the virtue of doing so..

650
It was narrated that Umm al-Darda’ said: Abu’l-Darda’ came in, looking angry. I said: What has made you angry? He said: By Allah, I do not recognize anything of the ummah of Muhammad (blessings and peace of Allah be upon him) except the fact that they pray together..

Commentary : Loving the religion of Allah (may He be glorified and exalted), teaching it to the people, being angry and sad when people forget anything of it, and hastening to advise them and remind them, are all obligatory, and every Muslim must do them to the best of his knowledge and ability. The Sahabah (may Allah be pleased with them) were the keenest of people to do that. In this hadith, Umm al-Darda’ – whose name was Hujaymah; she was the younger Umm al-Darda’ and was a Tabi‘iyyah – narrates that her husband Abu’d-Darda’, whose name was ‘Uwaymir (or ‘Amir) ibn Zayd al-Khazraji, came in one day looking angry. She asked him why he was angry, and he said: By Allah, I do not recognize anything of the ummah of Muhammad (blessings and peace of Allah be upon him) except the fact that they pray together. In other words, he did not recognize anything that they were still adhering to of the teachings of Muhammad (blessings and peace of Allah be upon him) except their praying in congregation. He said that out of sorrow for what he saw of the people falling short in matters of religion. Undoubtedly this is a relative matter; the people of his time still adhered to most of the teachings of Muhammad (blessings and peace of Allah be upon him). Rather Abu’d-Darda’ was saddened by the difference between the Prophet’s era and what followed it, and undoubtedly there was a difference between the two, especially following the emergence of turmoil (fitnah) at the time of ‘Uthman (may Allah be pleased with him). Otherwise, their era was among the three best generations of which the Prophet (blessings and peace of Allah be upon him) said: “The best of humanity are my generation, then those who come after them, then those who come after them.”
There is no contradiction between what Abu’l-Darda’ (may Allah be pleased with him) said and the Prophet’s prohibition on describing people as being doomed, as was narrated in Sahih Muslim from Abu Hurayrah (may Allah be pleased with him): “If a man says, The people are doomed, he is the most doomed of them.” The scholars are unanimously agreed that criticizing the one who says that people are doomed only applies to one who says that by way of looking down on people, thinking himself superior to them, and condemning what he sees of their situation, because he does not know what is in people’s hearts. As for the one who says that by way of expressing sorrow at what he sees in himself and in other people of falling short with regard to religious matters, there is nothing wrong with that. Moreover, Abu’l-Darda’ did not say, The people are doomed and have neglected religious matters. Rather he said it by way of comparing his situation at that particular time with the situation of the Sahabah at the time of the Prophet (blessings and peace of Allah be upon him). The Prophet (blessings and peace of Allah be upon him) had stated that no time would come, but what came after it would be worse. Narrated by al-Bukhari.
This hadith indicates that it is permissible to be angry when there is a change in people’s religious commitment, and it is permissible to denounce evil by expressing anger, if one is not able to do more than that..

651
It was narrated that Abu Musa said: The Prophet (blessings and peace of Allah be upon him) said: “The people who will have the greatest reward for prayer are those who have to come from the furthest distance, then the next furthest, and the one who waits for the prayer until he prays with the imam will have a greater reward than the one who prays, then goes to sleep..

Commentary : The reward for an act of worship is connected to the sincerity and effort involved. The greater the effort and the greater the sincerity, the greater the reward will be. In this hadith, the Prophet highlights the virtue of walking to the mosque from far away, and the virtue of waiting to pray in the mosque with the imam. He said: “The people who will have the greatest reward for prayer are those who have to come from the furthest distance.” Then he (blessings and peace of Allah be upon him) mentioned that the reason why the reward for the prayer in this case is so great is the distance walked; in other words, the long distance and the many steps taken. That is because the hardship involved is greater than in the case of one who is a neighbour of the mosque, in addition to the patience involved in doing this act of worship. Every prayer in which there is difficulty due to the distance walked brings a greater reward and is better than a prayer in which there is no difficulty. This is encouraging and urging the Muslim to pray in congregation, even if the mosque is far away. In Sahih Muslim it is narrated that when Banu Salamah wanted to move closer to the mosque of the Messenger of Allah (blessings and peace of Allah be upon him), he said to them: “O Banu Salamah, remain in your land and the reward for your steps will be recorded, remain in your land and the reward for your steps will be recorded.” What is meant is: stay where you are, and in return for the steps that you take to the mosque, more reward will be written for you because of having to walk further to reach the mosque.
Similarly, the one who waits for the prayer so that he may pray with the imam in congregation will have a greater reward than the one who prays on his own as soon as the time for the prayer begins, then goes to sleep. Just as distance has an impact of increasing reward, waiting for a longer time also increases reward, because in both cases extra effort is required..

652
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whilst a man was walking on a road, he came across a thorny branch on the road, so he removed it. Allah appreciated his action and forgave him.” Then he said: “The martyrs are five: one who dies of a plague, one who dies of a stomach disease, one who drowns, one who dies beneath a collapsed structure, and the martyr who is killed in Allah’s cause.” And he said: “If the people knew what there is in the call (to prayer) and the first row, and they could find no way except drawing lots, they would draw lots for that. If they knew what there is in coming early for prayer, they would race and compete for it. If they knew what there is in ‘Isha’ and Fajr prayer, they would come to them even if they had to crawl.”.

Commentary : Obeying Allah (may He be glorified and exalted) and fulfilling His commands are a means of attaining high status in this world and the hereafter. Acts of obedience and worship are many and varied, and people’s motivation to do them also varies. Hence people’s rewards and status before Allah (may He be glorified and exalted) also vary.
In this hadith, the Prophet (blessings and peace of Allah be upon him) urges the Muslim to do a number of righteous deeds, and he describes the types of martyrs. He (blessings and peace of Allah be upon him) begins by urging the Muslim to remove harmful things from the road. He speaks of a man who was walking on a road, and came across a thorny branch that was bothering the people; either this branch was on a tree at the level of their heads, and bothered them, or it was at the level of their feet and bothered them. So he removed it, so as to stop it bothering people. Allah accepted that from him and praised him for it, and his reward was that Allah forgave him his sins in return for removing that branch from the road.
Then the Messenger of Allah (blessings and peace of Allah be upon him) mentioned types of martyrs who will have the reward of the martyr. It was said that the martyr (shahid) is so called because the angels witness (yashhaduna) his death, so it is witnessed (mashhud). It was also said that it is testified (mashhud) that Paradise is his; or it is because he is alive and present with Allah; or because he has seen (shahida) what Allah has prepared for him of honours. The Prophet (blessings and peace of Allah be upon him) mentioned five types of martyrs here. The first of them is the one who dies of a plague, which is an epidemic or pandemic. The second is the one who dies of a stomach disease, namely diarrhoea; it was also said that he is the one who dies of oedema or swelling of the stomach, or the one who dies of any internal disease. The third is the one who dies by drowning in water. The fourth is the one who dies beneath a collapsed structure, such as a wall and the like. The fifth is the one who is killed in Allah’s cause; this refers to a Muslim who dies striving in jihad against the disbelievers, by any means of fighting them, before the war ends. He is the one who is described as a martyr in this world and the hereafter, and he is the one whose body is not to be washed or shrouded in anything except the clothes in which he was killed, and no funeral prayer is to be offered for him. That is in contrast to the other four types, who are martyrs in the hereafter only, and will have a reward like that of the martyr. In this world, however, they are to be washed and shrouded, and the funeral prayer is to be offered for them, like any other Muslim who dies. These manners of dying are regarded as martyrdom by the grace of Allah (may He be exalted), because of how difficult and painful they are.
Other reports mention other types of martyrs, apart from the five mentioned here, such as the report in al-Sahihayn: “Whoever is killed defending his wealth is a martyr”; and the report in Sunan al-Tirmidhi: “Whoever is killed defending his religion is a martyr, whoever is killed defending his life is a martyr, and whoever is killed defending his wife is a martyr.” And there are others. This indicates that the number mentioned in this hadith does not mean that martyrs are limited to these five. The variation in numbers is connected to variations in the revelation that came to the Prophet (blessings and peace of Allah be upon him). It is as if the revelation came down to him on separate occasions, and each time told him about some types of martyrs.
Then the Prophet (blessings and peace of Allah be upon him) highlighted the virtue of coming early to the prayer, and the virtue of the first row and coming early to the prayer, and praying ‘Isha’ and Fajr in congregation. He states that if people knew of the virtue and reward of coming early to the prayer, and they knew of the reward of standing in the first row that is immediately behind the imam, then they could find no means of attaining that except by drawing lots for it, they would draw lots, because of what there is in these actions of immense reward. Then the Prophet (blessings and peace of Allah be upon him) urged the Muslims to come early to prayer, and stated that if the Muslims knew of the virtue and reward that there is in coming early to the prayer – whichever prayer it is – they would race and compete for that. Similarly, if the people were aware of the reward that there is for praying ‘Isha’ and Fajr in congregation, they would come to these prayers even if they had to come crawling on their hands and knees, or on their stomachs.
The Messenger of Allah (blessings and peace of Allah be upon him) referred to ‘Isha’ prayer here as al-‘atamah (lit. darkness), but it was narrated from him (blessings and peace of Allah be upon him) elsewhere that he forbade calling ‘Isha’ al-‘atamah, as is narrated in Sahih Muslim from Ibn ‘Umar (may Allah be pleased with him): “Do not be influenced by the Bedouin with regard to the name of your prayer; indeed it is ‘Isha’, but they delay milking the camels until it is very dark [yu‘timuna].” It was said concerning this that the prohibition mentioned was not emphatic and did not mean that this is haram, and the Prophet (blessings and peace of Allah be upon him) used this wording on this occasion for a reason, which is that they used to call Maghrib prayer ‘Isha’ and they called ‘Isha’ al-‘atamah, based on the time when they offered the prayer. Hence it was necessary to explain things in their dialect sometimes, so that they would not become confused and misunderstand what the Messenger of Allah (blessings and peace of Allah be upon him) meant. It was also said that the Prophet (blessings and peace of Allah be upon him) used these words in order to explain that there is no blame on a person for using them, but that is contrary to what is more appropriate.
This hadith highlights the virtue of removing a harmful thing from the road, which is the least of the branches of faith.
It also highlights the virtue of coming early to the mosque and of competing to be in the first row.
It highlights the virtue of coming early for prayer.
It highlights the virtue of praying ‘Isha’ and Fajr..

659
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The angels send blessings upon one of you so long as he remains in the place where he prayed, provided that he does not commit sin, [and they say]: O Allah forgive him; O Allah have mercy on him. One of you remains in a state of prayer so long as the prayer is detaining him, and nothing is preventing him from returning to his family except the prayer.”.

Commentary : Being attached to prayer and waiting for it is indicative of a sincere faith in Allah (may He be exalted), and is a means of attaining immense reward with Allah (may He be glorified and exalted). In this hadith, the Messenger of Allah (blessings and peace of Allah be upon him) highlights the virtue of waiting for the prayer in the mosque. He tells us that the angels pray for forgiveness for the believer, so long as he remains in the place where he prayed, or the place that is prepared for prayer. This meaning includes those who are praying and those who are waiting for the prayer. This reward also includes a woman, if she prays in a place in her house that is allocated for prayer, and sits there waiting for the prayer, if what is keeping her from getting up and going about her business is the prayer. This reward is conditional, and it depends on the one who is waiting for the prayer not committing sin by causing offence to someone by backbiting, insulting or the like. And it was said that what is meant by the word translated here as “committing sin” is invalidating his wudu’, because when wudu’ is invalidated the prayer is also invalidated, so he can no longer be in a state of prayer.
The Prophet (blessings and peace of Allah be upon him) said that the angels say, praying for forgiveness for the person: “O Allah forgive him; O Allah have mercy on him.” The difference between forgiveness and mercy is that forgiveness is concealment and pardon of sins, whereas mercy is showing kindness and generosity.
The Prophet (blessings and peace of Allah be upon him) also highlighted the reward for the one who sits, waiting for the prayer. He stated that the worshipper will have reward throughout the period when he is waiting, so long as what is keeping him there and preventing him from going back to his family is nothing except the prayer. This implies that if his intention changes for any reason, the reward mentioned will cease. The same applies if anything else becomes mixed with his intention.
This hadith highlights the virtue of sitting in one’s place of prayer in a state of purity.
It also encourages the Muslim to be devote his time to obeying and worshipping Allah (may He be glorified and exalted) and doing good, and remaining steadfast in that..

660
It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “There are seven whom Allah will shade with His shade on the Day when there will be no shade but His: a just ruler; a young man who grows up worshipping Allah; a man whose heart is attached to the mosque; two men who love one another for the sake of Allah, meeting and parting on that basis; a man who is called (to sin) by a woman of status and beauty, but he says, ‘I fear Allah’; a man who gives charity so secretly that his left hand does not know what his right hand is giving; and a man who remembers Allah when he is alone and his eyes fill with tears.”.

Commentary : The Day of Resurrection will be a difficult day, filled with terrors, on which the sun will come close to people’s heads and its heat will grow intense. But the Messenger of Allah (blessings and peace of Allah be upon him) has given us the glad tidings that Allah has slaves whom He will shade with His shade on that Day on which there will be no shade except His.
In this hadith, the Messenger of Allah (blessings and peace of Allah be upon him) mentions seven types of people in this ummah who will be blessed with His shade on that Day on which no one will find any shade except those whom Allah (may He be glorified and exalted) will shade with His shade. What is meant by shade here is the shade of the Throne, as is explained in other hadiths, including the report narrated by Ahmad and al-Tirmidhi from Abu Hurayrah (may Allah be pleased with him) , according to which the Prophet (blessings and peace of Allah be upon him) said: “Whoever grants respite to the one who owes him money, or lets him off, will be in the shade of the Throne on the Day of Resurrection.” As what is meant is the shade of the Throne, this implies that they will be in the care of Allah (may He be exalted) and honoured by Him. The first of these seven is the just ruler; this is a ruler who treats his subjects justly, protects their rights, takes care of their interests, and judges between them according to the law of Allah (may He be glorified and exalted). Thus he takes care of their religious and worldly interests. The second is a young man who grows up striving in worshipping his Lord, committed to obeying Him and His commands and prohibitions. The young man is singled out for mention, because worship is harder or more difficult for young people, as the inclination to commit sin is very powerful in their case, and they are overwhelmed by physical desires. But if a young person persists in worship at that age, it is indicative of his being very mindful of Allah and having great fear of Him. The third is a man whose heart is attached to the mosques, so he loves the mosques very much, frequents them and stays in the mosque for a long time, always attending prayers in congregation and obligatory prayers, waiting for prayer after prayer. It is as if his heart is one of the lamps of the mosque. The fourth is two men, each of whom loves the other for the sake of Allah (may He be exalted), seeking His pleasure and obeying Him, and not for any worldly purpose, so they meet one another on this basis and continue to love one another for His sake. The apparent meaning of the phrase “meeting and parting on that basis” is that their love for the sake of Allah is sincere when they meet and when they part. The fifth is a man who is pursued for immoral purposes by a beautiful woman of noble lineage, high status and wealth, but he says, “I fear Allah.” It may be that he utters these words out loud, to deter her from shameful deeds, or he says that to himself in his heart and confirms it by his actions, meaning that fear of Allah prevents him from committing an action that would incur His wrath. The woman of status and beauty is singled out for mention because such a woman is very desirable, and by taking this stance despite all these temptations, this man is able to attain the highest level of obeying and fearing Allah (may He be exalted); this is the character of those who are strong and true in faith (siddiqin). The sixth is a man who gives voluntary charity and goes to extremes in concealing his charity from people, from everything and from his own self, to the extent that his left hand does not know what is right hand is spending. The right hand and left hand are mentioned to emphasize how much he conceals his charity. This likeness is given because the right hand is close to the left and they are always together. What this likeness means is that if his left hand was a man who is alert and notices everything, it would still not be able to find out about it, because he goes to such great lengths to conceal his charity. This is the best approach when giving charity, and is furthest removed from showing off, even though it is permissible to give charity and zakah openly if you are confident that showing off can be avoided, and the intention is to encourage others to also spend in charity, and to set an example for others to follow, and to openly practice the teachings of Islam. The seventh is a man who remembers Allah when he is on his own, either by uttering words of dhikr verbally or by remembering the greatness of Allah (may He be exalted), and the meeting with Him, when he will stand before Him and be brought to account for his deeds, and he remembers that when he is on his own, away from other people, because at that time he is furthest removed from showing off. It was also said that the phrase translated here as “when he is alone” refers to total focus, not paying attention to anyone other than Allah, even if he is amongst people, so his tears flow out of fear of Allah (may He be exalted).
These seven people only attained this blessing by being sincerely devoted to Allah (may He be exalted) and going against their whims and desires. That is because the ruler who has power cannot be just except by going against his whims and desires. The young man who gives precedence to worshipping Allah over the impulses of youth would not be able to do that without going against his whims and desires. With regard to the man whose heart is attached to the mosque, what makes him do that is going against the whims and desires that call him to places of entertainment and leisure. With regard to the giver who hides his charity from his left hand, if he did not suppress his whims and desires, he would not be able to do that. With regard to the one who is called to sin by a beautiful woman of high standing, but he fears Allah (may He be glorified in exalted) and goes against his whims and desires, and the one who remembers Allah (may He be glorified and exalted) when he is on his own and his eyes flow with tears out of fear of Him, only attain this status [of being shaded by Allah’s shade on the Day of Resurrection] by going against their whims and desires. Therefore Allah will save them from the heat, sweat and hardship of the standing on the Day of Resurrection.
This hadith mentions seven types of people, and there are other reports which mention other types in addition to those who are mentioned here. One of these hadiths is that which was narrated by Imam Muslim from Abu’l-Yasar Ka‘b ibn ‘Amr al-Ansari (may Allah be pleased with him), according to which the Prophet (blessings and peace of Allah be upon him) said: “The one who gives respite to a debtor who is in difficulty, or waives the debt, Allah will shade him with His shade.” This blessing will also be granted to: the warrior and those who help him, the honest trader, and the one who helps a slave who has a contract of manumission to pay off what he owes to his master, as is narrated in other reports and hadiths. This indicates that the number of those who will be shaded by Allah’s shade is not limited to these seven.
This hadith highlights the virtue of the seven types of people mentioned here, and the virtue of one who is saved from sin and focuses on obeying his Lord all his life.
It also urges the Muslim to do acts of worship and obedience, because they are means of attaining the pleasure of Allah (may He be exalted) in the hereafter.
It also indicates that one of the blessings that Allah (may He be glorified and exalted) will bestow on the Day of Resurrection is shelter beneath His shade..

661
It was narrated that Humayd said: Anas ibn Malik was asked: Did the Messenger of Allah (blessings and peace of Allah be upon him) acquire a ring? He said: Yes. One night he delayed ‘Isha’ prayer until halfway through the night, then he turned to us after he had prayed and said: “The people prayed and went to sleep, but you have been in a state of prayer all the time you have been waiting.” [Anas] said: It is as if I can see the glimmering of his ring..

Commentary : Islam permits men to wear rings, so long as they are not made of gold. The Messenger of Allah (blessings and peace of Allah be upon him) had a ring made of silver. In this hadith, that is mentioned along with an explanation of some of the rulings on ‘Isha’ prayer and the virtue of waiting for the prayer. Humayd al-Tawil narrates that Anas ibn Malik (may Allah be pleased with him) was asked: Did the Messenger of Allah (blessings and peace of Allah be upon him) acquire a ring? He said: Yes. Then Anas (may Allah be pleased with him) stated that he saw the Messenger of Allah (blessings and peace of Allah be upon him) wearing his ring one night. The Prophet (blessings and peace of Allah be upon him) had delayed ‘Isha’ prayer on that night until halfway through the night, which is the best time [for ‘Isha’ prayer] for those who are able to do that. When the Prophet (blessings and peace of Allah be upon him) had finished the prayer at that time, he turned to face those who had prayed with him and said: Other people have prayed ‘Isha’, either at home or in a mosque where they usually pray in congregation, and gone to sleep, whilst you were gaining the reward of prayer throughout this time that you were waiting to pray, until half way through the night. So it is as if you were praying throughout the time that you were waiting.
Then Anas (may Allah be pleased with him) said that he saw the glimmering of the silver of the ring of the Prophet (blessings and peace of Allah be upon him) as he was addressing them. The Prophet (blessings and peace of Allah be upon him) acquired a ring when he began to send letters to the kings and rulers, and he was told that they would not accept any letter that did not bear a seal. So he had a ring made of silver, on which were engraved the words “Muhammad Rasulullah (Muhammad the Messenger of Allah)”, as is narrated in al-Sahihayn.
This hadith highlights the virtue of delaying ‘Isha’ prayer until almost half way through the night.
It also highlights the virtue of waiting for prayer after prayer..

662
It was narrated from Abu Hurayrah, that the Prophet (blessings and peace of Allah be upon him) said: “Whoever goes to the mosque and comes back, Allah will prepare his place and provision in Paradise every time he goes and comes back.”.

Commentary : The mosques are the best places on earth, and the more a person’s heart is attached to the mosques, and he finds comfort and ease there, and is keen to pray Jumu‘ah and to pray in congregation, and to remember Allah (may He be glorified and exalted) in the mosques, the greater his reward will be and the higher his status in this world and the hereafter.
In this hadith, the Prophet (blessings and peace of Allah be upon him) highlights the virtue of going to the mosques, and mentions the immense reward that is prepared for the one who has the habit of going to the mosque. The Prophet (blessings and peace of Allah be upon him) says: “Whoever goes to the mosque and comes back, Allah will prepare his place and provision in Paradise every time he goes and comes back.”
What is meant is one who is always going to the mosque for the purpose of worship, foremost among which is prayer. It was said that what is meant by the phrase, “Whoever goes to the mosque and comes back” is that he goes and comes back from the mosque all the time; in other words, whoever has the habit of going to the mosque, Allah will prepare for him his place and provision in Paradise every time he goes to the mosque. Thus his going to the mosque is a cause of preparation of his place in Paradise. This is encouragement to attend the prayers in congregation, and to regularly attend the mosque for prayer, because if Allah has prepared his place and provision in Paradise simply for going to the mosque and coming back, what do you think will be prepared for him, and what kind of blessings will he receive for praying in congregation, seeking the reward thereof from Allah and showing sincerity to Allah (may He be exalted) in doing that?.

663
It was narrated from ‘Abdullah ibn Malik ibn Buhaynah that the Messenger of Allah (blessings and peace of Allah be upon him) saw a man praying two rak‘ahs after the iqamah for prayer had been given. When the Messenger of Allah (blessings and peace of Allah be upon him) finished praying, the people surrounded him [that man] and the Messenger of Allah (blessings and peace of Allah be upon him) said to him: “Did you pray Fajr with four rak‘ahs? Did you pray Fajr with four rak‘ahs?”.

Commentary : Putting priorities in order, and giving precedence to what is more important and to obligatory prayers over supererogatory prayers is indicative of wisdom and a good understanding of religion. In this hadith, ‘Abdullah ibn Buhaynah (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) saw a man praying two rak‘ahs after the iqamah had been given for Fajr prayer. It was said that this man was ‘Abdullah ibn Buhaynah, the narrator of this hadith. So the Prophet (blessings and peace of Allah be upon him) spoke to him about that. “When the Messenger of Allah (blessings and peace of Allah be upon him) finished praying, the people surrounded him [that man]” That is, they gathered around him and asked him what the Messenger of Allah (blessings and peace of Allah be upon him) had said to him. So he told them that he had rebuked him by saying to him, “Did you pray Fajr with four rak‘ahs?” That was because the man had ignored the obligatory prayer that was about to begin, and started with a supererogatory prayer, as if he regarded the obligatory prayer and the supererogatory prayer as being equal and as being the same thing, so it was as if he had prayed Fajr with four rak‘ahs. This indicates that it is not permissible to begin a supererogatory prayer after the iqamah has been given for an obligatory prayer, because the obligatory prayer takes precedence over the supererogatory prayer, and catching up with the opening takbir (takbirat al-ihram) with the imam is better than offering a supererogatory prayer. In Sahih Muslim it is narrated that the Prophet (blessings and peace of Allah be upon him) said: “When the iqamah for prayer is given, there is no prayer except the obligatory prayer,” meaning the prayer that is currently due.
This hadith indicates that it is not allowed to begin a supererogatory prayer after the iqamah for prayer has been given..

673
It was narrated that Ibn ‘Umar said: The Messenger of Allah (blessings and peace of Allah be upon him) said: If the dinner of one of you is served and the iqamah is given for prayer, let him start with dinner and let him not rush until he has finished it. Dinner would be served for Ibn ‘Umar and the iqamah will be given for prayer, and he would not go to pray until he had finished eating, even though he would be hearing the recitation of the imam..

Commentary : Prayer is a connection between a person and his Lord, in which he stands before Allah (may He be glorified and exalted) with humility and beseeching Him, hoping for the mercy of Allah and fearing His punishment. Hence he should make sure that there is nothing in his mind or heart to distract him before he starts to pray, so that he will not lose anything of his reward, and so that he may attain reward from Allah (may He be glorified and exalted) in full, with nothing detracted from it.
In this hadith, the Prophet (blessings and peace of Allah be upon him) explains that if the serving of food coincides with the time of ‘Isha’ and the iqamah for the prayer, the individual should start with dinner and not rush to go to pray until he has finished eating. Food would be served to Ibn ‘Umar (may Allah be pleased with him) – whether that was dinner or any other meal – whilst the iqamah was being given for Maghrib or any other prayer, and he would not go and pray until he had finished eating, even if the imam started to pray. He would continue eating even though he could hear the recitation of the imam in the prayer. This was indicative of Ibn ‘Umar’s deep understanding of religion, because it is part of a person’s deep understanding to attend to his needs so that he will be able to focus on his prayer with no worldly matters to distract him, and he will be able to stand before the Lord (may He be glorified and exalted) and offer his prayer in the most perfect manner.
This hadith encourages the Muslim to free himself from worldly distractions whilst praying.
It highlights the virtue of giving precedence to attaining proper focus and humility in prayer over the virtue of praying when the time for the prayer begins, even if one misses out on praying in congregation, provided that one does not make that a habit..

676
It was narrated that al-Aswad said: I asked ‘A’ishah: What did the Prophet (blessings and peace of Allah be upon him) do in his house? She said: He used to be at the service of his family, then when the time for prayer came, he would go out to pray..

Commentary : The Prophet (blessings and peace of Allah be upon him) instructed men to treat women well, and he urged them to show kindness to them. He (blessings and peace of Allah be upon him) was the best example to this ummah, so he was the best, most compassionate and kindest of people when dealing with his family and in his treatment of them. One example of that is what the Mother of the Believers ‘A’ishah (may Allah be pleased with her) speaks of in this hadith. When she (may Allah be pleased with her) was asked about how the Prophet (blessings and peace of Allah be upon him) was in his house, and what he used to do, she said: He was at the service of his family, meaning that he would help them with the tasks that they did. That includes the fact that he (blessings and peace of Allah be upon him) – as is narrated in Musnad Ahmad – used to look after himself, milk his sheep, patch his clothes, and mend his sandals. And when the time for prayer came, he would go out to pray with no delay. This was by way of teaching the ummah so that they might emulate their Prophet (blessings and peace of Allah be upon him), who did whatever he could and did whatever household tasks he was able to do, and would look after himself in some cases. This indicates that there is nothing contrary to dignity in doing such things, whilst also being keen to fulfil obligatory duties to Allah. This is a way of achieving balance between all the duties and obligations that life may place on a man’s shoulders.
This hadith indicates that one should go to pray when the time for prayer comes, and not be distracted by engaging in any worldly matters, whether one is an imam or member of the congregation.
It indicates that leaders and people of virtue and prominence may take care of their own affairs, and that this is one of the actions of the righteous, following the example of their leader (blessings and peace of Allah be upon him)..

1405
Jābir ibn ‘Abdullāh reported: 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..

Commentary : The Shar'i marriage is a system that establishes a united family, preserves each party's rights, and highlights human dignity. Mut'ah marriage, on the other hand, damages society and causes loss for women. A man may like a woman and marry her for a specific period in return for a certain compensation. This is no more than fulfilling lust, and it leads to many evils; that's why it was more appropriate to forbid it.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that they used to marry women for enjoyment and fulfilling lust, and this was permissible and then the Prophet (may Allah's peace and blessings be upon him) declared it unlawful. This kind of relationship was so lowly that they would agree to "a handful of dates and flour" as a dowry or gift from the man to the woman, which is a small amount, equivalent to a meal. Jābir (may Allah be pleased with him) informed that they continued to do so while the Prophet (may Allah's peace and blessings be upon him) was living among them. Then, when the Messenger of Allah (may Allah's peace and blessings be upon him) passed away, they engaged in Mut'ah marriage during the caliphate of Abu Bakr (may Allah be pleased with him) until 'Umar ibn al-Khattāb (may Allah be pleased with him) forbade it during his caliphate, in the case of the Companion' 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.
The Hadīth indicates that Mut‘ah marriage is forbidden.
It warns against doing anything forbidden by the Prophet (may Allah's peace and blessings be upon him).
It also points out that the ruler can force specific rulings on the people to serve the interests of society..

1406
Sabrah al-Juhani reported: I married a woman from Banu' Āmir by Mut'ah marriage during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) for two red Burds (cloaks). Then, the Messenger of Allah (may Allah's peace and blessings be upon him) forbade us from Mut'ah..

Commentary : Islam has established the Shar‘i marriage system on the most just standard to preserve progeny and honor, and it has forbidden all means of enjoying women that were widespread in Jāhiliyyah and which do not protect their rights. It began to legislate that gradually so that people could adopt it rightly.
In this Hadīth, Sabrah ibn Ma‘bad al-Juhani (may Allah be pleased with him) relates that he married women by Mut‘ah marriage during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him). Mut‘ah is one of the kinds of marriage in which a man enjoys a woman in return for compensation agreed by them and for a specified period, and the marriage ends with the elapse of that period. Sabrah (may Allah be pleased with him) informed that he married a woman from Banu ‘Āmir by Mut‘ah marriage and gave her two red Burds, a reference to her dowry. Burd: a striped garment opened from the front and placed on the shoulders like a cloak, yet it is smaller than it. A person can wrap it around himself or let it hang down. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) forbade Muslims from Mut‘ah marriage. Another version by Muslim points out that the Prophet (may Allah's peace and blessings be upon him) forbade it in the year of the Conquest of Makkah.
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 during the Conquest of Makkah, and this is the most famous opinion, or during the battle of Awtās, or the battle of Khaybar, or during the Prophet's last days in the Farewell Hajj. It was a permanent prohibition, 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, and their opinion does not count..

1406
Ar-Rabī‘ ibn Sabrah reported that his father joined battle along with the Messenger of Allah (may Allah's peace and blessings be upon him) during the Conquest of Makkah. He said: We stayed in it for fifteen; thirty including days and nights. The Messenger of Allah (may Allah's peace and blessings be upon him) permitted us to engage in Mut‘ah marriage to women. A man from my people and I went out. I surpassed him in beauty, and he was close to ugliness. Each of us had a Burd (cloak). My Burd was old, while the Burd of my cousin was new and fresh. When we reached the south of Makkah - or its north - we came across a girl like a young smart long-necked she-camel. We said: "Would you agree that one of us engage in Mut‘ah marriage with you?" She said: "What would you give?" Each of us spread out his Burd, and she began to look at the two men and my companion saw her looking on her side. He said: "The Burd of this is old, and my Burd is new and fresh." She said: "The Burd of this is not bad," three times or twice. Then, I engaged in Mut‘ah marriage with her, and I did not come out of it until the Messenger of Allah (may Allah's peace and blessings be upon him) declared it unlawful. [In a version]: He added: She said: Is this valid? And he said: The Burd of this is old and worn-out..

Commentary : Islam has established the Shar‘i marriage system on the best methods for preserving progeny and honor, and it has forbidden the ways of enjoying women, which were prevalent during Jāhiliyyah and did not protect their rights. It was legislated gradually so people could adopt it rightly and not turn away all at once.
In this Hadīth, Sabrah ibn Ma‘bad (may Allah be pleased with him) relates that he joined the battle along with the Messenger of Allah (may Allah's peace and blessings be upon him) in the Conquest of Makkah, in 8 A.H., and they stayed there for fifteen nights along with fifteen days. Thus, the total of nights and days was thirty. The Messenger of Allah (may Allah's peace and blessings be upon him) gave them permission to engage in Mut'ah marriage with women in return for compensation they would agree for a specific period, and it would come to an end with the elapse of this time. So, Sabrah (may Allah be pleased with him) went out along with a man from his people, who was his cousin, as will be mentioned in this narration. Sabrah (may Allah be pleased with him) was more good-looking than him, and the other man was close to ugliness, i.e., unpleasant look and bad appearance. Each of them had a Burd he wanted to give to the woman he would marry by Mut‘ah. Burd: a striped garment opened from the front and placed on the shoulders like a cloak, yet it is smaller than it. A person can wrap it around himself or let it hang down. The garment of Sabrah (may Allah be pleased with him) was old and worn out, whereas the Burd of his cousin was new. They kept searching until they reached the south of Makkah or its north. There, they came across a girl like "a young smart long-necked she-camel", i.e., she had a long, straight neck and shapely figure. They presented themselves to her so that she could choose one of them to marry her by Mut'ah. In another version, she asked them: "Is this valid?" She meant the validity of this kind of marriage as to whether it is lawful and permissible to enjoy a woman for a certain period of time! He replied to her in the affirmative, as narrated in the Mustakhraj of Abu ‘Awānah. She asked them: What would you offer in return for this marriage? Thereupon, each of them spread out his Burd. She began to look at the two men and compare between them. Sabrah (may Allah be pleased with him) said: And my companion was looking at her while she was looking on her side. When he saw her in this state, he said: The Burd of this is old, and my Burd is new and fresh, seeking to attract her to himself and keep her away from Sabrah. And in a version, he said: "The Burd of this is old and worn-out." She said: The Burd of this young man is not bad - three times or twice - as if she was reconsidering the matter and thinking of choosing the more youthful of the two men, regardless of how good the Burd was. She chose Sabrah (may Allah be pleased with him), and he married her by Mut‘ah. Sabrah (may Allah be pleased with him) informed that he did not leave her until the Messenger of Allah (may Allah's peace and blessings be upon him) declared the Mut‘ah marriage unlawful. In another version by Muslim: "I stayed with her for three. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever has any of these women with whom he engaged in Mut‘ah marriage should let her go."
The Hadīth points out that Mut‘ah marriage was permanently prohibited after it had been permissible.
It affirms the existence of abrogation in the Sunnah..

1406
‘Urwah ibn az-Zubayr reported: 'Abdullāh ibn az-Zubayr stood up in Makkah and said: "Allah has made blind the hearts of some people as He has deprived them of eyesight that they give a Fatwa in favor of Mut'ah", alluding to a certain man. He called him and said: "You are uncouth and coarse. By my life, Mut'ah was practiced during the lifetime of the leader of the pious", referring to the Messenger of Allah (may Allah's peace and blessings be upon him). Thereupon, Ibn Az-Zubayr said to him: "Do it yourself, and by Allah, if you do that, I will stone you with your stones.".

Commentary : Islam came to preserve honor, as the preservation of honor is one of the five necessities that all divine legislations came to preserve, and these are: religion, life, honor, mind, and wealth.
This Hadīth points out that the issue of Mut‘ah marriage was subject to disagreement among some of the Companions. During the days of his caliphate in the Hejaz, ‘Abdullāh ibn az-Zubayr (may Allah be pleased with him) stood up to deliver a speech in Makkah, and he said: "Allah has made the hearts of some people blind", i.e., to the truth "as He has deprived them of eyesight", making them unable to see that they give a Fatwa to the people permitting Mut'ah marriage, which is a contract entailing enjoyment of a woman for a specific period in return for a certain dowry. By this statement of his, Ibn az-Zubayr (may Allah be pleased with him) was "alluding to a certain man", namely 'Abdullāh ibn' Abbās (may Allah be pleased with him), who lost his eyesight in the latter part of his life. Thereupon, Ibn' Abbās (may Allah be pleased with him) - who was attending the sermon - called him and said: "You are uncouth and coarse", i.e., you are simple-minded, rude, and harsh. Then, he said: "By my life, Mut‘ah was practiced during the lifetime of the leader of the pious", referring to the Messenger of Allah (may Allah's peace and blessings be upon him). This is an oath he took over this matter. Ibn ‘Abbās (may Allah be pleased with him) had his personal interpretation of the texts that prohibit Mut‘ah marriage, as he maintained that it is permissible in case of necessity or the like. So, Ibn az-Zubayr said to him: "Do it yourselves, and by Allah, if you do that, I will stone you with your stones" i.e., Mut‘ah marriage is unlawful. So, if you do it after that, you will become an adulterer and you will be punished by stoning to death.
Indeed, Ibn' Abbās (may Allah be pleased with him) spoke the truth when he said that it was practiced during the lifetime of the Prophet (may Allah's peace and blessings be upon him). But Ibn Az-Zubayr (may Allah be pleased with him) was in the right, for the Messenger of Allah (may Allah's peace and blessings be upon him) passed away while the prohibition of Mut'ah was the latter of the two relevant rulings.
The Hadīth shows that Mut‘ah marriage is prohibited.
It also indicates that the ruler can talk to the scholars regarding their Fatwas and choose for the people what serves the best interests of society..

1406
Sabrah al-Juhani reported: that he was with the Messenger of Allah (may Allah's peace and blessings be upon him), he said: "O people, I had permitted you to engage in Mut‘ah with women, and indeed Allah has forbidden that until the Day of Judgment. So, he who has any of these women should let her go, and do not take back anything you have given them.".

Commentary : The Mut‘ah marriage is a fixed-term marriage, with the word 'tamattu‘' (enjoyment) verbally stated, in return for an amount of money. In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "O people, I had permitted you to engage in Mut‘ah with women" i.e., in the beginning, but the matter has finally been decided now. He clarified to the people that Allah, Exalted be He, forbade the Mut‘ah marriage altogether till 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; 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 during the Conquest of Makkah in the eighth Hijri year, and this is the most famous opinion, or during the battle of Awtās, also in the eighth Hijri year, or during the battle of Khaybar in the seventh Hijri year, or the Prophet's last days in the Farewell Hajj. It was a permanent prohibition, not a temporary one. So, the right thing is that Mut‘ah marriage was abrogated more than once. It was permitted during the battle of Khaybar and then forbidden therein, and then it was permitted in the year of the Conquest of Makkah, which is the year of the battle of Awtās, and then it was permanently forbidden. No difference of opinion remains among the jurists and the scholars of the Ummah over this issue, and none disagrees with that except some Shiites, whose view does not count.
Then the Prophet (may Allah's peace and blessings be upon him) commanded those engaged in Mut'ah marriage to separate from the women married to them, for they were not lawful to them. He also commanded that the man should not take anything of what he gave to the woman in return for enjoying her, even if the separation took place before the appointed period, as she deserved that by copulation with her..

1406
Khālid ibn al-Muhājir ibn Sayfullāh reported: that while he was sitting in the company of a man, a man came to him and asked for a Fatwa on Mut‘ah. He enjoined him to engage in it. Thereupon, Ibn Abi ‘Amrah al-Ansāri said to him: 'Wait.' He said: "What is it?! By Allah, it was practiced during the lifetime of the leader of the pious." Ibn Abi ‘Amrah said: "It was a dispensation in the early days of Islam for one who was driven to it by necessity, just like carrion, blood, and pork. Then Allah finally established the religion and prohibited it altogether.".

Commentary : When Islam came, it was keen to preserve the five necessities that all divine legislations came to preserve, and these are: religion, life, honor, mind, and wealth. It began to be legislated for society gradually so that people could adopt it rightly and not forsake it all at once.
In this Hadīth, the noble Tābi‘i Khālid ibn al-Muhājir ibn Sayfullāh informs that while he was sitting with a man - who was ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him), according to the Mustakhraj of Abu ‘Awānah - a man came to him and sought a Fatwa from him about the ruling on marrying women by Mut‘ah marriage for a specific period in return for compensation agreed between them; Ibn ‘Abbās (may Allah be pleased with him), permitted him to marry women by Mut‘ah marriage. Thereupon, the Tābi‘i Ibn Abi ‘Amrah al-Ansāri - Muhammad ibn ‘Abdur-Rahmān ibn Hārithah - said to Ibn ‘Abbās: 'Wait!' i.e., stop and do not rush. Ibn ‘Abbās (may Allah be pleased with him) said to him: "What is it?!" i.e., what is the matter that could prevent me from giving this Fatwa?! It seems he was criticizing him. By this, Ibn' Abbās (may Allah be pleased with him) wanted to reject Ibn Abi' Amrah's disapproval of his Fatwa. Then, he swore by Allah that it was practiced during the lifetime of the leader of the pious, referring to the Prophet (may Allah's peace and blessings be upon him). The meaning: How could you criticize me while the people practiced it during the lifetime of the Prophet (may Allah's peace and blessings be upon him), at his command?! In reply, Ibn Abi ‘Amrah said that Mut‘ah was a dispensation for Muslims in the early days of Islam for those driven to it by necessity, just like a person driven by necessity to eat carrion, blood, and pork, if he is on the verge of death due to severe hunger. Then Allah completed the religion, perfected His commands and prohibitions, and permanently forbade marrying women by Mut‘ah marriage. Indeed, Ibn ‘Abbās (may Allah be pleased with him) spoke the truth when he swore that it was practiced during the lifetime of the Prophet (may Allah's peace and blessings be upon him). But Ibn Abi ‘Amrah was right, for the Messenger of Allah (may Allah's peace and blessings be upon him) passed away while the prohibition of Mut‘ah was the latter of the two relevant rulings.
The Hadīth demonstrates that some of the Shar‘i rulings were superseded (abrogated).
It indicates that taking an oath for emphasis is legitimate.
It also shows that a great scholar may be unaware of some Shar‘i issues..

1409
‘Uthmān ibn ‘Affān reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The Muhrim (one in the state of Ihrām) must neither marry, nor give someone in marriage, nor get engaged.".

Commentary : Performing Hajj to Allah's Sacred House - for whoever finds a way thereto - is one of the pillars of Islam and one of its great rituals. The Prophet (may Allah's peace and blessings be upon him) taught us its pillars and how to make Ihrām (ritual state of consecration) for it. He clarified what the Muhrim is allowed to do and what he is not allowed to do.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "The Muhrim must neither marry," i.e., the Muhrim - who intends by his Ihrām Hajj, ‘Umrah, or both - must not contract marriage for himself and must not marry a woman. "Nor give someone in marriage," i.e., or give someone in marriage through guardianship or proxy. Since he himself is forbidden from getting married during the period of Ihrām; therefore, he is not to give someone in marriage during this period. Also, he should not "get engaged," as this involves hinting at a proposal of marriage. The secret behind such a prohibition is the fact that the Muhrim has engaged in an act of worship that takes up most of his time, so he must not be occupied with anything else that is not consistent with the state of such an act of worship. Allah has forbidden Rafath - which is sexual intercourse with women and what leads to it - while performing Hajj and its relevant acts, for marriage during the state of Ihrām calls one to commit Rafath. The purpose of this journey is to be devoted to Allah and to be occupied only with remembering Him, calling upon Allah loudly, declaring Allah's oneness, and making Dhikr and nothing else..

1409
Nubayh ibn Wahb reported: that ‘Umar ibn ‘Ubaydullāh ibn Ma‘mar intended to marry his son Talhah to the daughter of Shayba ibn Jubayr during Hajj. Abān ibn ‘Uthmān was the leader of pilgrims at that time. He sent someone to Abān saying: "I intend to marry Talhah ibn ‘Umar, and I like that you attend that." In reply, Abān said to him: "I find you to be a thickheaded Iraqi. I heard ‘Uthmān ibn ‘Affān say: The Messenger of Allah (may Allah's peace and blessings be upon him) said: 'A Muhrim should not marry.'".

Commentary : In this Hadīth, the Tābi‘i Nubayh ibn Wahb relates that the Tābi‘i ‘Umar ibn ‘Ubaydullāh wanted to marry his son Talhah to the daughter of Shaybah ibn Jubayr while they were in a state of Ihrām during Hajj. So, they wanted the Tābi‘i Abān ibn ‘Uthmān ibn ‘Affān to attend the contract. Abān, who was the leader of the Hajj convoy at the time, said to him: "I find you to be a thickheaded Iraqi" i.e., ignorant of the Sunnah. In some versions: 'a Bedouin', and a Bedouin is someone who lives in the desert. It is said: 'Iraqi' here is erroneous, unless he knew that the doctrine of the people of Kufa at the time permitted a Muhrim to marry, in which case 'Iraqi' would be correct, and it would mean: You are adopting their doctrine. Thickheaded denotes roughness along with ignorance.
Then, ‘Abān told them that he heard ‘Uthmān ibn ‘Affān (may Allah be pleased with him) say: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "A Muhrim should not marry" i.e., a Muhrim should not get married. In a version in the Sahīh Muslim Collection: "And he should not marry others off," i.e., a man should not give a woman in marriage either as her guardian or representative. This is because a Muhrim is too busy to engage in marriage contracts, as this would necessarily distract his mind and make him unable to perform worship perfectly, for it involves proposing, asking, inviting, and meeting..

1411
Maymūnah bint al-Hārith reported: The Messenger of Allah (may Allah's peace and blessings be upon him) married her when he was Halāl (outside the state of Ihrām). He said: She was my maternal aunt and the maternal aunt of Ibn ‘Abbās..

Commentary : Hajj is the fifth pillar of Islam. The Messenger of Allah (may Allah's peace and blessings be upon him) clarified the rituals of Hajj in his words and deeds, which were reported by the noble Companions (may Allah be pleased with them) just as they had learned them from the Prophet (may Allah's peace and blessings be upon him). During Hajj, some of what is permissible becomes forbidden for the one who assumes Ihrām.
In this Hadīth, the Tābi‘i Yazīd ibn al-Asamm reports that his maternal aunt, Maymūnah bint al-Hārith (may Allah be pleased with her), wife of the Prophet (may Allah's peace and blessings be upon him), reported that the Messenger of Allah (may Allah's peace and blessings be upon him) married her when he was Halāl, i.e., was not a Muhrim (one in the state of Ihrām). In Abu Dāwūd's narration, Maymūnah (may Allah be pleased with her) said: "The Messenger of Allah (may Allah's peace and blessings be upon him) married me when we were both Halāl (outside the state of Ihrām) at Sarif." The Prophet (may Allah's peace and blessings be upon him) contracted marriage with her on his way to Makkah to make ‘Umrah al-Qadā’ (deferred ‘Umrah) in 7 AH, before assuming Ihrām. Their marriage became known after he had assumed Ihrām. Then, he consummated marriage with her when he was outside the state of Ihrām on the way back to Madīnah in an area called Sarif, which is almost 10 kilometers away from Makkah, and it was said: 16 kilometers away, and there are other opinions as well.
Then, Yazīd reported that Maymūnah (may Allah be pleased with her) was his maternal aunt and the maternal aunt of Ibn ‘Abbās (may Allah be pleased with him and his father) in reference to Ibn ‘Abbas's mistake in what he reported about the Prophet's marrying Maymūnah while being a Muhrim. However, Maymūnah (may Allah be pleased with her) certainly knew herself better than Ibn ‘Abbās. Moreover, the Prophet (may Allah's peace and blessings be upon him) said: "The Muhrim (one in the state of Ihrām) must neither marry, nor give someone in marriage, nor get engaged." [Narrated by Muslim].

1424
Abu Hurayrah reported: As I was in the company of the Prophet (may Allah's peace and blessings be upon him), a man came to him and told him that he married a woman from the Ansār. The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Did you look at her?" He said: 'No.' He said: "Go and look at her, for indeed, there is something in the eyes of the Ansār.".

Commentary : Islam established the Shar‘i marriage system to preserve progeny and honor and it is keen on the continuity of cordiality and love between the two spouses and legislated means to this end from the beginning of engagement so that it would be more likely for them to continue their life together.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) informs that he was present with the Prophet (may Allah's peace and blessings be upon him) when a man came and informed him that he proposed marriage to a woman from the Ansār - the people of Madīnah - and wanted to marry her. The Prophet (may Allah's peace and blessings be upon him) asked him: "Did you look at her?" This is an instruction urging the man to look at the woman before proposing marriage, as this would encourage him to marry her or cause him to refrain from her. The man replied that he did not look at her. So, the Prophet (may Allah's peace and blessings be upon him) ordered him to go and look at her. In a Hadīth narrated by Abu Dāwūd and reported by Jābir ibn ‘Abdullāh (may Allah be pleased with him): "When one of you asks a woman in marriage; if he is able to look at what will induce him to marry her, let him do so." This points out that a man should look at the woman by himself if he can, so as to see what encourages him to like and marry her.
Then the Prophet (may Allah's peace and blessings be upon him) clarified the reason behind his instruction to look at her, saying: "for indeed there is something in the eyes of the Ansār, " i.e., some disliked blueness, smallness, or the like. This signals that a man should usually look at the face and hands, as her beauty can be recognized from the face, and the tenderness of her body can be known through her hands. The looking should happen before betrothal, lest it will be hard for her if he decides to retract his proposal, in case he does not like her.
The Prophet's instruction serves a great interest. There may be something in the woman that would badly affect the continuity of their relationship after marriage, and he can identify it by looking at her, so he will leave her before the consummation of marriage; this would be lighter, simpler, and easier than consummating the marriage and divorcing her after that.
The Hadīth indicates that a man should look at his fiancée before marrying her.
It points out the excellence of the pure Shariah and its perfect guidelines, as it takes into consideration the interests of people by which their livelihood can be set in order in this world and the Hereafter without undergoing regret and sorrow over what was missed..

1426
Abu Salamah ibn ‘Abdur-Rahmān reported: I asked ‘Ā’ishah: "How much was the Sadāq (dowry) paid by the Messenger of Allah (may Allah's peace and blessings be upon him)?" She said: "His dowry for his wives was twelve ’Uqiyyahs and one Nashsh. Do you know what the Nashsh is?" I said: "No." She said: "It is a half ’Uqiyyah, so this equals five hundred dirhams, and it was the dowry that the Messenger of Allah (may Allah's peace and blessings be upon him) paid to his wives.".

Commentary : Sadāq is the dowry and the money paid to the woman when getting married. Allah Almighty has made it a right that is due to the woman. Allah Almighty says: {Give women their marriage dowries graciously.} [Surat an-Nisā’: 4]
In this Hadīth, the Tābi‘i Abu Salamah ibn ‘Abdur-Rahmān reports that he asked the Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her): How much was the dowry paid by the Prophet (may Allah's peace and blessings be upon him) to his wives? She told him that it was twelve ’Uqiyyahs and one Nashsh. The ’Uqiyyah is forty dirhams, and the dirham refers to a coin made of pure silver, and one ’Uqiyyah is equal to 28.35 grams. The Nashsh is half a Uqiyyah. So, the dowry paid by the Messenger of Allah (may Allah's peace and blessings be upon him) to his wives was five hundred dirhams. It means that this is what the Prophet (may Allah's peace and blessings be upon him) mostly paid to his wives, simply because Al-Bukhāri narrated that the dowry of Safiyyah (may Allah be pleased with her) was emancipating her, and likewise the dowry of Juwayriyah bint al-Hārith was emancipating her. Moreover, An-Najāshi paid four thousand dirhams to Umm Habībah (may Allah be pleased with her) when he gave her in marriage to the Prophet (may Allah's peace and blessings be upon him). And no mention was made about the dowry of Zaynab bint Jahsh. So, the dowry does not have to be something specific; rather, it depends on everybody's ability and capability..

1428
Anas reported: When the waiting period of Zaynab was over, the Messenger of Allah (may Allah's peace and blessings be upon him) said to Zayd: "Make mention of me to her." He said: "Zayd went off until he came to her while she was fermenting her flour." He said: When I saw her, I felt her greatness in my chest, so much that I could not look at her; that the Messenger of Allah (may Allah's peace and blessings be upon him) made mention of her. So, I turned my back toward her and turned upon my heels. I said: "O Zaynab, the Messenger of Allah (may Allah's peace and blessings be upon him) has sent a message making mention of you." She said: "I will not do anything until I consult my Lord." So, she stood at her place of worship, and the Qur’an was revealed. Then the Messenger of Allah (may Allah's peace and blessings be upon him) came and entered her place without permission. He said: I recall when the Messenger of Allah (may Allah's peace and blessings be upon him) served us bread and meat at midday. Then, the people went out, and some men remained talking in the house after the meal. The Messenger of Allah (may Allah's peace and blessings be upon him) went out, and I followed him. He began to go to his wives' rooms and greet them, and they would say: "O Messenger of Allah, how did you find your wife?" He said: I do not know whether I told him that the people had come out or he told me. He said: He moved on until he entered the house, and I went to enter with him. Thereupon, he placed the curtain between me and him, and the Hijab was sent down. He said: The people were preached by the preaching they received. He added in another version: {O you who believe, do not enter the houses of the Prophet unless you are given permission for a meal; not so early as to wait for the meal to be prepared... but Allah is not shy of [telling] the truth.} [Surat al-Ahzāb: 53].

Commentary : Zaynab bint Jahsh, the Mother of the Believers (may Allah be pleased with her), was the daughter of Umaymah bint 'Abdul-Muttalib, the paternal aunt of the Prophet (may Allah's peace and blessings be upon him). The Prophet (may Allah's peace and blessings be upon him) had married Zaynab off to his freed slave Zayd ibn Hārithah (may Allah be pleased with him), whom the Prophet (may Allah's peace and blessings be upon him) had adopted before Allah prohibited adoption. However, Zaynab (may Allah be pleased with her) saw herself as superior to Zayd, and they used to have such disputes between spouses until Zayd divorced her.
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) informs that when the divorce waiting period of Zaynab bint Jahsh (may Allah be pleased with her) came to an end, after Zayd ibn Hārithah (may Allah be pleased with him) divorced her; and the Prophet (may Allah's peace and blessings be upon him) advised Zayd regarding his wife before he divorced her, as revealed in the verse that reads: {And [remember, O Prophet] when you were saying to the one who was favored by Allah and favored by you: "Keep your wife and fear Allah."} [Surat al-Ahzāb: 37] And in the other part of the verse, Allah Almighty said to His Prophet: {and you were fearing people, while it was more fitting that you should fear Allah. When Zayd no longer desired her, We gave her to you in marriage.} Allah Almighty informed His Prophet (may Allah's peace and blessings be upon him) that Zayd would divorce Zaynab (may Allah be pleased with both of them) and that she would be his wife after Zayd divorced her. He, however, concealed that within himself, fearing that the hypocrites might defame him and spread rumors to the effect that he forbade that a man should marry the wife of his son, and he married the wife of Zayd, who used to be called Zayd ibn Muhammad before that was forbidden and adoption was abolished.
Then Anas (may Allah be pleased with him) informed that the Messenger of Allah (may Allah's peace and blessings be upon him) said to Zayd (may Allah be pleased with him): "make mention of me to her" i.e., go and propose marriage to her on my behalf and mention me in her presence and say that I want to propose to her. Zayd left and reached her and saw her "fermenting her flour" i.e., preparing her dough for baking. Zayd (may Allah be pleased with him) informed that when his sight fell on her, he found it hard to look at her, as the Prophet (may Allah's peace and blessings be upon him) wanted to propose to her. He treated her like the mothers of the believers and averted his gaze from her and turned his back toward her. He stepped backward and stood some distance away from her. This happened before Hijab was prescribed in the Qur’an.
Then Zayd (may Allah be pleased with him) told her that the Messenger of Allah (may Allah's peace and blessings be upon him) sent him to propose marriage to her on his behalf. Zaynab (may Allah be pleased with her) told him that she would not give any response until she consulted her Lord and waited to see what Allah would do regarding her matter. So, she stood at her praying place in the house to offer the Istikhārah (consultation) prayer and "the Qur’an was revealed" i.e., the verses in Surat al-Ahzāb were revealed. Then the Messenger of Allah (may Allah's peace and blessings be upon him) came to Zaynab (may Allah be pleased with her) and entered her place without seeking permission, as she became his wife after Allah Almighty married her off to the Prophet (may Allah's peace and blessings be upon him) from above seven heavens.
Then Anas (may Allah be pleased with him) said that he remembered when the Prophet (may Allah's peace and blessings be upon him) had served them bread and meat in the wedding banquet for his marriage to Zaynab (may Allah be pleased with her). All this happened when it was midday and the heat of the sun became intense. Those who ate from the banquet went out and there remained some people who engaged in talking within the house of the Messenger of Allah (may Allah's peace and blessings be upon him). The Messenger of Allah (may Allah's peace and blessings be upon him) came out and left them in the house, talking. Anas (may Allah be pleased with him) came out after him because he was his servant and would always accompany him. The Prophet (may Allah's peace and blessings be upon him) went to the houses of his wives to check on them and learn about their conditions, and the Prophet's wives would ask him: "O Messenger of Allah, how did you find your wife?" In a version narrated by Al-Bukhāri, it was ‘Ā’ishah (may Allah be pleased with her) who asked the Prophet (may Allah's peace and blessings be upon him), saying: "How did you find your wife? May Allah bless you." It is said: She said that by way of jesting. But it is more likely that she intended supplication for the Messenger of Allah (may Allah's peace and blessings be upon him) to be blessed in his family and to be rest assured about them. In a version narrated by Muslim, the reply of the Prophet (may Allah's peace and blessings be upon him) was: 'Fine.'
Then Anas (may Allah be pleased with him) informed that he could not remember: Was he the one who told the Prophet (may Allah's peace and blessings be upon him) that the people, who had lingered and engaged in talking after the banquet, did leave, or it was the Prophet (may Allah's peace and blessings be upon him) who told him about that? When the Prophet (may Allah's peace and blessings be upon him) became sure that they had come out of the house, he quickly went and entered the house of Zaynab. Anas (may Allah be pleased with him) intended to enter with him, as usual, but the Prophet (may Allah's peace and blessings be upon him) put a curtain between the two of them; this was because the verses on Hijab in Surat al-Ahzāb were revealed: {O you who believe, do not enter the houses of the Prophet unless you are given permission for a meal; not so early as to wait for the meal to be prepared. But if you are invited, then enter, and when you have eaten, then disperse, without lingering for conversation. Such [behavior] causes annoyance to the Prophet; he is too shy to express it to you, but Allah is not shy of [telling] the truth.} [Surat al-Ahzāb: 53]
Anas (may Allah be pleased with him) said: "The people were preached by the preaching they received", i.e., they complied with the command of Allah, the Glorified and Exalted, and the statement of His Prophet (may Allah's peace and blessings be upon him), and they came to know the error they committed as they stayed for long in the house of the Prophet (may Allah's peace and blessings be upon him) and engaged in conversation.
The Hadīth points out the merit of Zaynab (may Allah be pleased with her).
It indicates that a person should entrust his affairs to Allah Almighty in all his conditions.
It demonstrates the modesty of the Prophet (may Allah's peace and blessings be upon him).
It urges performance of the Istikhārah prayer before undertaking any matter.
It also urges checking on one's family to rest assured about them..

1431
Abu Hurayrah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "If any of you is invited, let him accept the invitation. If he is fasting, let him pray (for the inviter); if he is not fasting, let him eat.".

Commentary : A manifestation of tolerance of Islam is taking into consideration solidarity and affection between people. Hence, it encourages responding to the inviter and deems it one of the rights that the Muslim owes to his brother, all for the sake of having a society where the spirit of love, brotherhood, solidarity, and coherence prevails.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs us that if one is invited for food - whether a banquet or something else - by his Muslim brother, he must accept the invitation and go. If one who received the food invitation happens to be fasting, whether it be a voluntary fast, a missed fast, or a vow; since the inviter would not have invited him if it had been an obligatory fast during Ramadān, the Prophet (may Allah's peace and blessings be upon him) guides the fasting person to clarify his status in another version of Muslim, saying: "Let him say: I am fasting" as an apology to the inviter and a way of informing him that he is fasting and cannot eat his food. "Let him pray," i.e., let him pray for the house dwellers to be granted goodness and blessings and let him engage in supplicating for them. Let him also inform his Muslim brother, who invited him, that his abstention is only because of fasting and not because he does not want to eat his food. It was the Arabs' habit to abstain from eating the food of the one towards whom they held evil intentions. If the person invited is not fasting, then let him eat from the food.
The Hadīth signifies a command to accept the invitation for food.
It also encourages supplicating for the food providers (the host)..

1437
Abu Sa‘īd al-Khudri reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Verily, one of the most important trusts in the sight of Allah on the Day of Judgment is a man who is intimate with his wife, and she is intimate with him, and then he divulges her secret." Ibn Numayr said: [Another version reads]: Verily, the most important..

Commentary : Having a healthy marital relationship and seeking love and mercy are among the means of protecting this bond and this pledge that Allah has made solemn and has described as being solemn given its strength and significance.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that the most serious breach, betrayal, and violation of trust, and the gravest in terms of punishment in the sight of Allah on the Day of Judgment, the day of recompense, is the man's betrayal to his wife. "a man who is intimate with his wife, and she is intimate with him" is an indirect reference to sexual intercourse and physical contact between the spouses, i.e., everything related to marital secrets and what each spouse entrusts to the other. Then after this, the man divulges her secret, i.e., the hidden physical defects. It could also mean describing what occurs between the spouses regarding the enjoyment and what the woman says or does during the intercourse. In fact, this is a severe threat and a warning for one who reveals his spouse's secret. The advice is addressed to both spouses along with the warning against divulging each other's secrets. Thus, the man must not reveal her secret and vice versa. However, he mentioned one of them - the husband - to refer to the other, or he made no mention of the wife divulging her husband's secret because the woman, in principle, tends to conceal and hide whatever is indecent and she rarely does this because of her bashfulness, unlike the man who is expected to do this..

1439
Jābir ibn ‘Abdullāh reported: A man asked the Prophet (may Allah's peace and blessings be upon him), saying: "I have a slave-girl and I practice coitus interruptus with her." The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Indeed, this would not prevent something willed by Allah." He said: The man came and said: "O Messenger of Allah, the slave-girl I mentioned to you has become pregnant." Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I am the servant and Messenger of Allah.".

Commentary : All the destinies of created beings lie in the Hand of Allah alone. He is the Knower of the unseen things. A Muslim should rely upon Allah, pursue the proper means, and then entrust his affairs to Allah Almighty.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) relates that a man came to the Prophet (may Allah's peace and blessings be upon him) and asked him about coitus interruptus and informed that he had a slave-girl with whom he practiced coitus interruptus lest she would get pregnant; so, is it permissible for him to practice coitus interruptus with her or not? Coitus interruptus is practiced by removing the male sex organ out of the woman's vulva before ejaculation, and the man ejaculates outside the vulva, to prevent pregnancy. Replying to him, the Prophet (may Allah's peace and blessings be upon him) said: "Indeed, this would not prevent something willed by Allah." The meaning: Indeed, if Allah Almighty predestined the creation of a soul, it would surely be created; and that the fluid and semen may outrun you, and you cannot stop it, and your keenness in this regard would not avail you. The semen could quickly come out without the man practicing coitus interruptus feeling it to execute what Allah predestined. There is no soul determined in the knowledge of Allah Almighty that it will be born except that it will exist in reality, whether coitus interruptus is practiced or not. Likewise, ejaculation may happen inside, and no pregnancy takes place. So, coitus interruptus and ejaculation inside are alike in terms of the fact that pregnancy can only happen by Allah's predestination.
Then, after some time, that man came to the Prophet (may Allah's peace and blessings be upon him) and spoke to him about this slave-girl with whom he had practiced coitus interruptus and told him that she got pregnant. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "I am the servant and Messenger of Allah" i.e., what I say to you is true; so, adopt it and be certain of it, for indeed it will surely come to pass.
The Hadīth shows the keenness of the Companions in learning the matters of their religion from the Messenger of Allah (may Allah's peace and blessings be upon him)..