| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1468

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ ordered (a person) to collect Zakat, and that person returned and told him ﷺ that Ibn Jameel, Khaalid ibn al-Waleed, and al-`Abbas ibn `Abdul Muttalib had refused to give Zakat." The Prophet ﷺ said, "What is the matter with Ibn Jameel?! He was a poor man and was made wealthy by Allah and His Messenger! As for Khaalid, you are being unfair to him because he is keeping his armors and weapons to use them in fighting for Allah's Cause. As for al-`Abbas ibn `Abdul Muttalib - the uncle of Allah's Messenger ﷺ - it is incumbent upon him to pay it and an equal amount along with it.".

Commentary : Allah, Exalted be He, clarified to His Messenger ﷺ all the rulings and details pertaining to the obligation of zakat so that the wealthy is neither subjected to injustice nor the poor’s rights are overlooked. The Imaam (i.e., head of state or the ruler) is the one responsible for collecting the zakat from people, reminding people of its due time, encouraging those who are acting slack about it, and forcing those who withhold the zakat, so they pay it, and fight them if necessary.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that the Prophet ﷺ ordered the collection of zakat from Muslims. According to the report in Saheeh Muslim, ‘Umar ibn al-Khattaab (may Allah e pleased with him) was the one that the Prophet ﷺ assigned to collect zakat from people. After the collectors of zakat returned, they informed the Prophet ﷺ that collection three persons refused to pay the zakat, and they were: Ibn Jameel; it has been said that his name was ‘Abdullah and that he is from al-Ansaar, Khaalid ibn al-Waleed, and al-‘Abbaas ibn ‘Abdul Muttalib (may Allah be pleased with all of them. Thereupon, the Prophet ﷺ said: “What is the matter with Ibn Jameel?” i.e., there is nothing that he dislikes except that he was a poor man but then he has become wealthy because of war bounties that Allah has made lawful for the Muslims to have after He has made it for His Messenger ﷺ. Had it not been allowed for the Prophet ﷺ, no other person would have received any share from the spoils of war. For this reason, he has no right whatsoever to withhold it because not only is it not how a person should appreciate and thank Allah for His blessings, but also it is a form of denying the favours of Allah upon him, causing him to respond to goodness with evil. For this reason, the Prophet ﷺ did not give him benefit of doubt. It has been said that Ibn Jameel was one of the hypocrites but afterwards he repented. Then, the Prophet ﷺ said: “You are being unfair to him” when you accused him of withholding the zakat. This is because he allocated his armours and weapons for fighting for Allah’s sake; thus, they are not subject to zakat. The weapons here include whatever supplies used in war such as weapons, horses, etc.
The statement of the Prophet ﷺ was directed to the collectors of the zakat because they did not know that he endowed all his armours and war supplies to the Muslim army to use them in fighting for the cause of Allah before one year has elapsed, and presumed they were intended for the purpose of business; thus, they demanded him to pay zakat. It is possible that the Prophet ﷺ intended to say that if Khaalid knew he has what he is to pay zakat on, he would have paid it without hesitation, because a person who gives away all his property for the sake of Allah willingly, it is impossible that he would withhold that which is obligatory upon him.
As for the paternal uncle of the Prophet ﷺ, al-‘Abbaas (may Allah be pleased with him), the Prophet ﷺ mentioned that he will pay the obligatory zakat and an equal amount of it out of his generosity for he will never withhold it as he is not a miser. It has been said that al-‘Abbaas asked the Prophet ﷺ to allow him to pay his zakat before its due time and he ﷺ approved it, as reported in Sunan Aboo Dawood and Sunan al-Tirmithee and Sunan Ibn Majah. As such, the meaning of his statement, “it is incumbent upon him to pay it an equal amount along with it,” should be that it is obligatory upon al-‘Abbaas, but he paid it before its due time, and he even paid it double to cover the zakat of next year in advance.
In another version of the hadeeth in Saheeh Muslim, it reads: “and as for al-'Abbas, I shall be responsible for it and an equal amount along with it. He ﷺ then said to 'Umar: Do not you know that the paternal uncle of a person is like his father.”
This hadeeth reminds the heedless of the bounties and blessings of Allah upon them who made him wealthy after he was poor so he fulfills Allah’s right.
It shows that one should give valid excuses to justify a particular action.

It highlights the merit of Khaalid ibn al-Waleed (may Allah be pleased with him). .

1469

Narrated Abii Sa’eed al-Khudree (may Allah be pleased with him): Some people from the Ansaar asked for (something) from Allah's Messenger ﷺ and he gave them. They again asked him for (something) and he ﷺ again gave them. And then they asked him, and he gave them again till all that was with him finished. And then he ﷺ said "If I had anything. I would not keep it away from you. (Remember) Whoever abstains from asking others, Allah will make him contented, and whoever tries to make himself self-sufficient, Allah will make him self-sufficient. And whoever remains patient, Allah will make him patient. Nobody can be given a blessing better and greater than patience.".

Commentary : The Prophet ﷺ was so generous like a freely blowing wind who would give away without fearing poverty. Despite his generosity, he ﷺ endeavored to teach people to be content and self-sufficient and to only hope from Allah for what He has is better and everlasting.
In this hadeeth, Aboo Sa’eed al-Khudree (may Allah be pleased with him) reports that a group from the Ansaar – whom he did not name – asked the Prophet ﷺ for some money so he ﷺ gave them the money they asked for. He kept asking until he ﷺ gave them all the money he had. Then, the Prophet ﷺ explained to them that he will not keep away from them any money he has. Then, he ﷺ advised them to abstain from taking their needs through unlawful means, because Allah will facilitate to whoever possess this quality to obtain his needs through lawful means. After, he ﷺ encouraged them to abstain from asking people for anything and to suffice and be content with the little they have, and only ask others for help when there is a necessity that forces them to do so. By doing so, Allah will make them self-sufficient and make them view the little they have as much. Then, he ﷺ encouraged them to remain patient and accustom themselves on it because when a person is patient, he will be able and empowered to refrain from asking others for anything.
His statement: “And whoever remains patient, Allah will make him patient.” Means that whoever endeavours to remain patient and discipline himself to endure the difficulties of life, Allah will fill his heart with patience, and whoever takes the means while being patient, Allah will facilitate for him the means to possess this quality and made it indispensable character of his personality. The Prophet ﷺ then explained that there is no better quality or blessing or a noble character that Allah has given to anyone better than patience. This is because all virtues, such like chastity, courage, determination, dignity, emerge from patience and are based upon it. When a person is patient, he will endure all that which he disliked, by the will of Allah.
This hadeeth teaches us that it is possible to possess noble qualities and good characters by practice.
It highlights the generosity of the Prophet ﷺ and that he would go beyond loving for others what he loves for himself and putting the needs of others over his own, out of kindness and compassion.
It shows that we should apologise to the one asking for help or money when there is nothing to help or provide.
The hadeeth encourages us to rely upon Allah, remain patient, and refrain from asking people for help or money, and to wait for the provision and aid from Allah. It shows us that patience is one of the best virtues that one be granted and that its reward is abundant. .

1470

Narrated Aboo Hurayrah (may Allah be pleased with him): “Allah's Messenger ﷺ said, "By Him in Whose Hand my life is, it is better for anyone of you to take a rope and cut the wood (from the forest) and carry it over his back and sell it (as a means of earning his living) rather than to ask a person for something and that person may give him or not.".

Commentary : The Prophet ﷺ was always keen to enable the believers to be self-sufficient and possess the quality of chastity and take all the means to earn lawful income.
In this hadeeth, the Prophet ﷺ swears by Allah, the One in Whose Hand his soul, which is a phrase the Prophet ﷺ often used when he wanted to swear by Allah. He swears that having a lawful work, regardless of its type, saves the face and is better than asking people for something. This is because even if such work is difficult and harsh, it would be better than experiencing the humiliation of begging and asking.
His statement: “it is better for anyone of you to take a rope and cut the wood (from the forest) and carry it over his back and sell it (as a means of earning his living) rather than to ask a person for something and that person may give him or not,” is to say that the hardship and suffering that a person goes through in collecting wood is better than losing face and humiliation that result from asking people for something. That is to say, finding work, even if it is hard and difficult, should be always given precedence over asking people for something whenever a person is in need.
This hadeeth encourages us to work and earn a living through lawful means that protect one’s dignity and honour.
From the benefits that can be concluded from this hadeeth is learning that Islam fights begging and unemployment; thus, it ordered us to work and find a living, even if it was difficult and hard work, such like collecting wood.
It shows that it is permissible to swear by Allah to emphasise the matter.
This hadeeth confirms the Hand of Allah, Most High, as it befits Him, without changing the original meaning of this attribute, without denying such attributes for Allah, without enquiring into its true nature, and without likening His attributes to those of the creation..

1472

Narrated Hakeem ibn Hizaam (may Allah be pleased with him): "(Once) I asked Allah's Messenger ﷺ (for something) and he gave it to me. Again, I asked, and he ﷺ gave (it to me). Again, I asked, and he ﷺ gave (it to me). And then he ﷺ said, "O Hakeem! This property is like a sweet fresh fruit; whoever takes it without greediness, he is blessed in it, and whoever takes it with greediness, he is not blessed in it, and he is like a person who eats but is never satisfied; and the upper (giving) hand is better than the lower (receiving) hand." Hakeem added, "I said to Allah's Messenger ﷺ, 'By Him (Allah) Who sent you with the Truth, I shall never accept anything from anybody after you, till I leave this world.'" Then Aboo Bakr (during his caliphate) called Hakeem to give him his share from the war booty (like the other Companions of the Prophet ﷺ), he refused to accept anything. Then `Umar (during his caliphate) called him to give him his share but he refused. On that `Umar said, "O Muslims! I would like you to witness that I offered Hakeem his share from this booty, and he refused to take it." So, Hakeem never took anything from anybody after the Prophet ﷺ till he died..

Commentary : Money and wealth are from the temptations of this worldly life that the believer should not be keen on collecting and ensure to avoid earning it from unlawful sources, earning it via unlawful means, or spending it in matters that displease Allah.
In this hadeeth, the Prophet ﷺ instructs Hakeem ibn Hizaam ibn Khuwaylid (may Allah be pleased with him) to the optimal and best way to earn money. This advice was given to Hakeem after he asked the Prophet ﷺ for money three times. In his advice, the Prophet ﷺ likened the money and property of this life with the fruit that is fresh in look and good in taste, which therefore are desired, and people are keen and inclined to have because it is pleasant to the eyes and tastes delicious too. After, he ﷺexplained that whoever receives money without him persisting in asking for it, without being concerned and keen to have it, and without putting the giver in a position that he dislikes or makes him embarrassed to give it, then this money will be blessed and increased, and the recipient will taste its sweetness. As for who takes it after persisting in asking for it due to his desire to have that which other people have and his greediness and takes it even though the giver dislikes to give him what he asked for, but he was too embarrassed to decline his persisting requests, the money he received will be devoid of Allah’s blessings. Knowing that he did not refrain from asking people for money, which is a condemned practice in religion, his punishment was to take away Allah’s blessings from the money he received and thus become like a person who eats without ever feeling satisfied i.e., he does not feel content with whatever he has and the more he collects money [via this way], the hungrier and stingier he becomes. The Prophet ﷺ then mentioned that the upper hand is better the lower hand, meaning that the giver is better than the receiver.
Once Hakeem (may Allah be pleased with him) heard this valuable advice from the Prophet ﷺ, he said: “'By Him (Allah) Who sent you with the Truth, I shall never accept anything from anybody after you, till I leave this world” i.e., I swear that I will not ask anyone for money from now and on. From that day, he would not accept taking his share from the war spoils that the Muslims seized from the disbelievers without fighting. He remained firm on his position during the reigns of Aboo Bakr (may Allah be pleased with him) and ‘Umar ibn al-Khattaab (may Allah be pleased with him) to the extent ‘Umar asked the people to be witness that he offered Hakeem his share, but he declined it only so that no one would think that ‘Umar refused to give him his share or deprive him of his right in the war spoils that are seized without fighting, and because he feared people may misunderstand the situation, so he (may Allah be pleased with him) wanted to leave no room for gossips and misunderstanding. Hakeem remained firm on his position until he departed this life 10 years after Mu’aawiyyah (may Allah be pleased with him) assumed his position as the new Caliph. All this because he (may Allah be pleased with him) was keen on acting upon the advice of the Prophet ﷺ. Indeed, the innate nature of humans is keen on having more wealth and collecting more money for the self is disposed to take as much as it can, and whoever approaches the sanctuary is bound to transgress upon it.
From the benefits of this hadeeth is that there is no shame if a person asks the ruler for money, and that it is fine to advise the person to refrain from asking others for money and decline his requests if he is found to be persistent in his request for money while he is no need of it.
This hadeeth shows that one should not ask for help or money except when there is a real need or necessity, and that the reward of zuhd (i.e., detachment from worldly pleasures) and the blessings of Allah in wealth will be realised if a person accepts money without being attached to it or keen on having it.
It highlights an evident merit of Hakeem ibn Hizaam (may Allah be pleased with him), condemns greediness and keenness on having more wealth, encourages refraining from asking for money and to be content with the little one had, and shows that the upper hand that gives in charity is better than the lower hand that receives the charity..

1473

Narrated ‘Abdullah ibn ‘Umar (may Allah be pleased with him): I heard ‘Umar (may Allah be pleased with him) say: Allah's Messenger ﷺ used to give me something but I would say to him, "would you give it to a poorer and more needy one than l?" The Prophet ﷺ said to me, "Take it. If you are given something from this property, without asking for it or having greed for it take it; and if not given, do not run for it.".

Commentary : Money and property are from the temptations of this life that the believer should not be attached to or keen on collecting them, avoid collecting or wealth from unlawful sources, and avoid spending it on that which Allah dislikes or forbids.
The Prophet ﷺ used to give ‘Umar ibn al-Khattaab money from the zakat money. However, the money was not given as a charity but rather as remuneration for his work in collecting the zakat. For this reason, ‘Umar thought that the Prophet ﷺ was giving him the money as a charity due to his poverty thus he (may Allah be pleased with him) asked the Prophet ﷺ to give the money to those who are poorer and more needy. The Prophet ﷺ, however, ordered him to take the money, and then said to him, as reported in the hadeeth in Saheeh Muslim, “keep it or give it away in charity”. He ﷺ gave him the option either to keep it or donate it after he takes it from him ﷺ. After, the Prophet ﷺ explained to him that if he is offered money or property without him being avaricious or begging for it, then he should accept it. However, if he was not offered that money or property, then he should not let his desire go after it or ask for it.
From the benefits of this hadeeth is that we learn that the Companions of the Prophet ﷺ were not after worldly pleasures, and that their deeds were only intended for the sake of Allah, Most High.
This hadeeth shows that it is permissible to accept gifts and offerings if one does not let his desire go after it or ask for it.
It highlights one of the merits of ‘Umar ibn al-Khattaab (may Allah be pleased with him), and his altruism and lack of interest in worldly benefits and pleasures. .

1474

Narrated ‘Abdullah ibn ‘Amr (may Allah be pleased with him): The Prophet ﷺ said, "A man keeps on asking others for something till he comes on the Day of Resurrection without any piece of flesh on his face." The Prophet ﷺ added, "On the Day of Resurrection, the Sun will come near (to, the people) to such an extent that the sweat will reach up to the middle of the ears, so, when all the people are in that state, they will ask Adam for help, and then Moses, and then Muhammad ﷺ." The sub-narrator added "Muhammad will intercede with Allah to judge amongst the people. He will proceed on till he will hold the ring of the door (of Paradise) and then Allah will exalt him to highly-praised status (the privilege of intercession, etc.). Thereafter, all the people of the gathering will praise him.” Mu’alla said: Wuhayb narrated from al-Nu’maan ibn Raashid from ‘Abdillah ibn Muslim, the brother of al-Zuhree that Hamzah heard ‘Ibn ‘Umar (may Allah be pleased with him) narrated from the Prophet the same issue.

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Commentary : Money and property are from the temptations of this worldly life that believers should detach themselves from them, and refrain from desiring the wealth and possessions of others or even asking them for help or money without being in a real need so they be saved from humiliation in this life and the Hereafter.
In this hadeeth, the Prophet ﷺ clarifies that if a person is not poor or in need and yet asks people for money only to increase his wealth and possessions without caring about humiliating himself, although Allah orders him to preserve his dignity, Allah will be angry at him and humiliate him in the Day of Judgment just like how he accepted to humiliate himself in life for the sake of money. On the Day of Judgment, this person will be exposed in the presence of all people and the flesh of his face will fall off due to his embarrassment and shame. All this because he did not save his face in this life and accepting to experience humiliation for the sake of money.
The Prophet ﷺ then explained that the Sun will draw so close to the people, on the Day of Judgment, such that their sweat will reach up to the middle of their airs due to the extreme heat. It is reported on the authority of al-Miqdaad ibn al-Aswad (may Allah be pleased with him) that the Messenger of Allah ﷺ said: “The people would be submerged in perspiration according to their deeds, some up to their knees, some up to the waist and some would have the bridle of perspiration.” Amid this difficult situation, the people went to Adam and then Moses ((peace be upon them) asking for their help to intercede for them with Allah but they declined their request. According to the hadeeth of intercession that is reported on the authority of Anas ibn Maalik (may Allah be pleased with him) in Saheeh al-Bukhaaree and Saheeh Muslim, they first asked Adam before asking Ibraheem, Moses, and Jesus (peace be upon them) respectively. However, all of them declined and explained their excuse. Thereupon, they ask intercession from Allah’s Messenger ﷺ and Allah, Exalted be He, approves his intercession for them. He ﷺ then proceeds on till he holds the ring of the door of Paradise. Thereupon, all the people of the gathering praise him for his intercession, which is an exclusive privilege that Allah has granted to him ﷺ to relieve the people from the torments of the Day and judge the creation and settle all the disputes between them. That is the highly praised status that Allah has promised to the Prophet ﷺ.
The scholars differed on the reason that made the other prophets (peace be upon them) not to intercede for the people with Allah. One view said that it was out of humility and due to the seriousness of the request. It has been said that they believed that this intercession and lofty status do not belong to them; thus, they directed people to another prophet until they reached the Prophet ﷺ. It is also possible that they knew that only the Prophet ﷺ is entitled to this status and privilege and they directed them to lead people gradually to Prophet Muhammad ﷺ.
This hadeeth teaches us that punishment fits the crime thus Allah promised those who beg and ask for money and things only to increase their wealth and not because they are in need that He will skin off their faces on the Day of the Judgment just like how they did not save their faces in this life. This is because begging and asking people is humiliation and shame, and Allah does not wish for the believer to put himself in such shame and humiliation unless there is a necessity.
We learn from this hadeeth that begging and asking people for something is commended and ugly, and that we should endeavour to give our charity to those who are in need, but their dignity prevents them from asking people for help.
It confirms the intercession of the Prophet ﷺ on the Day of Judgment..

1476

Narrated Aboo Hurayah (may Allah be pleased with him): “The Prophet ﷺ said, "The needy person is not the one who asks a morsel or two (of meals) from the others, but the needy is the one who has nothing and is ashamed to beg from others.".

Commentary : Property and wealth are from the pleasures and temptations of this worldly life that believers should not be keen on collecting them and avoid desiring what others have, and refrain from asking others for money or things, as much as possible.
In this hadeeth, the Prophet ﷺ explains that the needy (Arabic: miskeen) who deserve receiving charity and zakat is not the one who begs people and would accept as little as one morsal or two. Rather, it is the one who works but what he earns is insufficient. Allah, Most High, described the ones who owned the ship in the story of Prophet Moses (peace be upon him) as needy although the ownership of the ship was theirs. He said: {As for the ship, it belonged to some needy (masakeen) people, working at sea. So, I intended to damage it, for there was a ˹tyrant˺ king ahead of them who seizes every ˹good˺ ship by force.} [Quran 18:79].
The statement of the Prophet ﷺ “The needy person is not…” does not negate the vulnerability and neediness of the one who begs people. It is rather intended to mean that the vulnerability and neediness of the one who cannot cover all his basic needs are the most overwhelming. He could be a person who has money, but it is not enough to cover all his basic needs and yet is ashamed of asking people for money, and his shyness and embarrassment prevents him from informing people of his need and do not persist in his request for help. The Statement of Allah {They do not beg people persistently.} [Quran 2:273] means they do not beg people at all i.e., they do not go around begging people for money, and nobody is aware of their need. It is possible that it means that if they beg people for money and help, they would not be persistent.
This hadeeth encourages us to refrain from begging people and asking for their money, and directs us to whom we better give our charity, and that we should give priority to those who are ashamed of begging people and if they beg, they do not do it persistently. .

1477

The clerk of Al-Mugeerah ibn Shu`bah related that "Mu’aawiyyah wrote to al-Mugheera ibn Shu`bah asking him to write for him something which he has heard from the Prophet ﷺ." So, al-Mugheerah wrote “I heard the Prophet ﷺ saying, "Allah has hated for you three things: -1. Vain talks. -2. Wasting of wealth -3. And asking too many questions (in disputed religious matters).

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Commentary : The Prophet ﷺ would order people to observe good manners and warn them from bad manners.
In this hadeeth, Mu’aawiyyah ibn Abee Sufyaan (may Allah be pleased with him) wrote to al-Mugheerah ibn Shu’bah (may Allah be pleased with him) asking him to write to him something he heard directly from the Prophet ﷺ. In response, al-Mugheerah wrote to him this hadeeth in which the Prophet ﷺ mentions that Allah disliked for His servants engaging in three things:
1. “vain talks” i.e., talking too much without a real needthat necessitates it, or about others, or reporting something that one is not certain of its truthfulness, or useless talking that neither benefits nor harms.
2. “waste of wealth” i.e., by extravagance and spending it on inappropriate things, or spending it on unlawful things and sins.
3. “Asking too many questions” i.e., asking others for their money without being in need, or asking too many questions about the matters of this life and the Hereafter like asking about acts of worship that we are ordered to perform without disclosing to us the wisdom behind them, or asking about matters that do not concern the questioner, or asking people so many questions about their life affairs such that they become embarrassed.
This hadeeth shows that it is fine to ask for knowledge be written and fulfilling such requests, and that the Companions used to take knowledge from each other.
It highlights the superiority of living with the minimum where needs are covered over poverty and wealthiness, because wasting money will lead to poverty and begging people for money, and wealthiness could lead to inflictions and trials. .

1479

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "The needy person is not the one who goes round the people and ask them for a mouthful or two (of meals) or a date or two but the needy is that who has not enough (money) to satisfy his needs and whose condition is not known to others that others may give him something in charity, and who does not beg of people.".

Commentary : Allah has praised those who do not beg people despite their need (i.e., money, food, clothes, etc.) Allah, Most High, said: {Those unfamiliar with their situation will think they are not in need ˹of charity˺ because they do not beg.} [Quran 2:273] and the Prophet ﷺ disliked for his nation to frequently ask people for help.
In this hadeeth, the Prophet ﷺ explains that the neediest person is not the one who goes around asking people for charity and all they want is a mouthful or two of meals or a date or two, and that is because he is capable of earning his living. Allah, Exalted be He, described the people of the ship as Miskeen despite the fact they owned the ship that Prophet Moses (peace be upon him) mounted. Allah, Most High, said: {As for the ship, it belonged to some needy (masakeen) people, working at sea.} [Quran 18:79].
The statement of the Prophet ﷺ “The needy person is not…” does not negate the vulnerability and neediness of the one who begs people. Rather, it means that his vulnerability and neediness are not the most overwhelming. The true needy person is the one who does not have enough money to cover all his basic needs and make him self-sufficient, yet he is ashamed of begging and does not disclose to others his neediness thus no one knows about his condition thus they do not give charity to him. As Allah, Most High, said: {They do not beg people persistently.} [Quran 2:273]
This hadeeth teaches us that we should refrain from begging and asking people for charity and directs us to be diligent about where to put our charity and ensure that our charity is given to the needy who does not beg people for charity..

1481

Narrated Aboo Humayd al-Saa’idee (may Allah be pleased with him): We joined Allah's Messenger ﷺ in the Battle of Tabuk and we came to the valley of al-Quraa where there was a garden belonging to a woman. Allah's Messenger ﷺ said, “Make an assessment.” And Allah's Messenger ﷺ also made an assessment, and it was ten awsaaq. He asked that woman to calculate the amount. Then, we proceeded on until we came to Tabuk and Allah's Messenger ﷺ said: A violent storm will overtake you during the night, so none amongst you should stand up and he who has a camel with him should hobble it firmly. A violent storm blew and a person who had stood up was carried away by the storm and thrown between the mountains of Tayy. The King of ‘Aylah, gifted Allah's Messenger ﷺ a white mule. Allah's Messenger ﷺ wrote him (the reply) and gifted him garments. We came back until we halted in the valley of al-Quraa. Allah's Messenger ﷺ asked that woman about the total weight of the date fruits she had. She said: Ten awsaaq. Then, Allah's Messenger ﷺ said: I am going to depart, and he who amongst you wishes may depart with me, but he who wants to stay may stay. We resumed the journey until we came to the outskirts of al-Madeenah. (It was at this time) that Allah's Messenger ﷺ said: This is Taaba, this is Uhud, that is a mountain which loves us, and we love it, and then said: Should I tell you the best houses of al-Ansaar? The best amongst the houses of the Ansaar is the house of Banee al-Najjaar. Then the house of Banee ‘Abd al-Ashhal, then the house of Banee Saa’idah - or Banee ‘Abd al-Haarith ibn al-Khazraj - and there is goodness in all the houses of the Ansaar.
Sulaimaan ibn Bilaal said: ‘Amr narrated to me: then the house of Banee al-Haarith then the house of Banee Saa’idah.
Sulaymaan related from Sa’d ibn Sa’eed from ‘Umaarah ibn Ghaziyyah from ‘Abbaas from his father that the Prophet ﷺ said: Uhud is a mountain that loves us and we love him..

Commentary : The Prophet ﷺ loved al-Madeenah, its people, and everything about it. He ﷺdeclared it a safe sacred place and supplicated Allah for His blessings to be showered in its food twice as did Ibraheem (peace be upon him) for the inhabitants of Makkah.
In this hadeeth, Aboo Humayd al-Saa’idee (may Allah be pleased with him) that the Companions (may Allah be pleased with them) were with the Prophet ﷺ in the Battle of Tabuk, which was the last military expedition in which he ﷺ took part. It occurred in the month of Rajab in the 9th year of Hijrah against the Romans. Tabuk is in the northernmost of the Arabian Peninsula, halfway to Damascus and is situated 1252 kilometers away from the region of Hijaaz.
He (may Allah be pleased with him) reports that the Muslim army arrived at the Valley of al-Quraa, which is located near al-Madeenah, between Taymaa’ and Khaybar (i.e., between al-Madeenah and al-Shaam). While scholars differed on its exact location, but most signs indicate that it refers to what is known today as the Valley of al-Jazl. After their arrival to that place, he ﷺ found a garden that belonged to a woman. The Prophet ﷺ asked his Companions to estimate the weight of the date fruits that are still on the palm trees. He ﷺ estimated that they would make when they are dry about 10 awsaaq (plural of wasaq) i.e., 1300 kg since one wasaq equals 60 Saa’, and then asked the woman to measure the weight of date fruits when they are dry to get an accurate measurement.
After they arrived at Tabuk, the Prophet ﷺ informed them that there would be a stormy wind coming in the night; thus, no one should stand up so they would not be harmed by the wind, and that those with camels should hobble them firmly so they do not get loose and carried away with the wind and be harmed. On that night, a violent windstorm swept the place, and one man stood up and was carried away by the wind until threw him near the mountain of Tayy, which is located in Haa’il, in the northern part of al-Hijaaz.
The king of ‘Aylah, which is an ancient coastal town, known today as Aqaba in Jordan, gifted the Prophet ﷺ a white mule called Duldul, and in return the Prophet ﷺ gifted him fancy garments and wrote him a letter to him inviting him and his people to Islam or pay the Jizayh. They opted for the jizyah and he ﷺ accepted that they remain upon their faith and pay the jizyah.
On their way back to al-Madeenah, they arrived at the valley of al-Quraa, where they visited the owner of the garden, and the Prophet ﷺ asked her about the total weight of her date fruits to which she confirmed that it was 10 awsaaq, which was exactly as the Prophet ﷺ estimated.
Afterwards, the Prophet ﷺ informed his Companions (may Allah be pleased with them) that he wishes to return to al-Madeeanh as soon as possible. It has been said that he ﷺ meant that he ﷺ wished to take the shortest route; thus, he ﷺ gave them the option to accompany him in the journey back to al-Madeenah or stay behind with the Muslim army. When he ﷺ arrived at the outskirts of al-Madeenah and saw the houses of its inhabitants from far, he ﷺ said this is Taabah (English: good) i.e., the good city that Allah has named Taabah due to its goodness. And when he ﷺ saw the mountain of Uhud, he ﷺ said that this mountain loves us and we love him. The mountain of Uhud is in the northwest of al-Madeenah and 4 km away from the Prophet Mosque. There is nothing to prevent that a non-animated object to love as Allah can create this emotion into it just like how it happens that non-animated objects extol Allah [as reported in the Quran and Sunnah]. The meaning of his statement is that he ﷺ loved the inhabitants of al-Madeenah and his love to the mountain of Uhud necessitates that it be a blessed place and encourage residing near it.
Then, the Prophet ﷺ asked his Companions if they would like to know which houses are the best amongst the Ansaar, and the word “houses” here is used in reference to their tribes. The Companions (may Allah be pleased with them) expressed their interest in knowing the answer so he ﷺ said: The best tribe is Banee al-Najjaar, which is the tribe of his mother and thus they are considered his maternal uncles who hosted him when he emigrated from Makkah to al-Madeenah. The next tribe he ﷺ mentioned was Banee ‘Abd al-Ashhal and that was because they were from the early tribes that entered Islam from the Ansaar at the hand of Mu’sab ibn ‘Umayr (may Allah be pleased with him) after their leader Sa’d ibn Mu’aadth entered Islam. There are a few of highly esteemed Companions from this tribe like Sa’d ibn Mu’aath, Usayd ibn al-Khudayr, and ‘Abbaad ibn Bishr. Then, he ﷺ mentioned Banee Saa’idah – or Banee al-Haarith ibn al-Khazraj and added that there is goodness in all of the tribes of al-Ansaar i.e., all the tribes of Ansaar are renowned and highly esteemed in Islam and even before Islam. However, he ﷺ ranked them based on who embraced Islam earlier and their contributions to Islam.
From the benefits of this hadeeth is learning the permissibility of estimating the total weight of dates that palm trees are expected to produce from the Rutab (i.e., dates before the maturity), so its zakat can be calculated.
This hadeeth provides one of the evidences on the truthfulness of the Prophethood of the Prophet ﷺ as he foretold the Companions about the windstorm.
It shows us that it is permissible to accept gifts from non-Muslims and that opposing the instructions of the Prophet ﷺ leads to loss and hardship.
It shows the merit of the mountain of Uhud and confirms the virtue of the Ansaar and that while they are meritorious, they differ in rank among each other..

1483

Narrated Saalim ibn ‘Abdullah from his father (may Allah be pleased with him): The Prophet ﷺ said, "On a land irrigated by rain water or by natural water channels or if the land is wet due to a nearby water channel one-tenth is compulsory (as Zakat); and on the land irrigated by the well, half of a one-tenth is compulsory (as Zakat on the yield of the land).".

Commentary : Zakat is one of the five pillars of Islam that Allah has dictated upon those whose savings exceed the specified threshold. It is taken from the wealthy and given to the poor (i.e., all those who are eligible to receive it according to the Quran). Allah and His Messenger ﷺ explained all the rulings and details pertaining to this obligatory act of worship to protect the wealthy ones from injustice and protect the rights of those who are in need.
In this hadeeth, the Prophet ﷺ explains that the yield of rainfed agriculture and lands irrigated by natural water channels or irrigated by rivers and nearby water sources without the help of tools is subject to one-twentieth as zakat, and the yield of lands irrigated by water taken out from the well by whatever means is subject to one-fifth as zakat. The difference of zakat rate between the two types of lands is due to the additional cost incurred by lands owners.
This hadeeth explains the zakat on agricultural products and that the hardship and expenses incurred to produce the yield affect the rate of zakat..

1485

Narrated Aboo Hurayrah (may Allah be pleased with him): Dates used to be brought to Allah's Messenger ﷺ immediately after being plucked. Different persons would bring their dates till a big heap collected (in front of the Prophet ﷺ). Once Al-Hasan and Al-Husayn were playing with these dates. One of them took a date and put it in his mouth. Allah's Messenger ﷺ looked at him and took it out from his mouth and said, "Don't you know that the family of Muhammad do not eat what is given in charity?".

Commentary : Allah, Exalted be He, has honored His Prophet Muhmmad ﷺ, purified him, elevated his rank above all His creation, and endowed him with exclusive qualities that befit the state of his prophethood that makes him different to the people in certain issues that entail desire for worldly pleasures.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that the people during the lifetime of the Prophet ﷺ would harvest the palm trees after the date fruits ripen and fully dry, and then bring the zakat of their dates to the Prophet ﷺ making a big heap. One day, al-Hasan and al-Husayn, the two sons of Alee ibn Abee Taalib and Faatimah, the daughter of the Prophet ﷺ (may Allah be pleased with all of them), played with the dates, and al-Hasan picked one date from the dates of zakat and put it into his mouth. Thereupon, the Prophet ﷺ looked at him in a way that showed his disapproval so he ﷺ took it out from his mouth and said to him: “Don't you know that the family of Muhammad do not eat what is given in charity?” i.e., the family of Muhammad ﷺ are not allowed to accept and receive charity or zakat from people as Allah honored them because charity and zakat are the dirt of the people, as reported in the authentic hadeeths.
The family of the Prophet ﷺ who are not allowed to take or receive zakat and charity are his offspring, wives, and the descendants of ‘Abdul-Muttalib: the descendants of ‘Alee ibn Abee Taalib, the descendants of al-‘Abbaas, the descendants of Ja’far, the descendants of ‘Aqeel, and the descendants of al-Haarith.
This hadeeth shows that zakat on dates should be given upon its plucking when the dates ripen and dry.
It teaches us that we should raise and teach our children to obey the rules of religion and avoid that which is made forbidden.
It shows that we should explain to children the reason they are not allowed to do a particular act, as much as possible.
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1486

Narrated Ibn ‘Umar (may Allah be pleased with him): The Prophet ﷺ forbade selling fruits till they appear ripe. When he ﷺ was asked about (the words): 'appear to be ripe'?" He ﷺ replied, "Till they were safe from damage or disease.".

Commentary : Islam introduces legislations that govern the transactions and dealings between people to protect their rights and end any possibility of dispute.
In this hadeeth, the Prophet ﷺ forbids people from selling fruits that are not picked yet from the tree before they appear are ripe and good to eat i.e., the taste, texture, and color appear good. This is because when fruits and dates are soft and taste good, and their color changes to yellowish or reddish can be signs of their ripeness.
When the Prophet ﷺ was asked about the signs that can indicate the fruit is ripe, his answer was that it is when the defect is no longer present i.e., the signs of ripeness are evident as that indicates its suitability for consumption. The legal reasoning for prohibiting the selling of fruits before their condition is known i.e., they appear ripe is that such transaction would entail vagueness and harm. This is because when the condition of the fruit is unknown, there would be a possibility that it may become defective or damaged; thus, the buyer will lose his money and entail taking his money without any lawful right.
This hadeeth forbids us from selling fruits before they are ripe and good to consume..

1488

Narrated Anas ibn Maalik (may Allah be pleased with him): Allah's Messenger ﷺ forbade the selling of fruits until they were ripe. The Prophet ﷺ added, "It means that they become red.".

Commentary : Islam introduces legislations that govern the transactions and dealings between people to protect their rights and end any possibility of dispute.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Prophet ﷺ forbade the selling of fruits on trees and dates on palm trees before their condition is known i.e., they are ripe and suitable for eating, and their color changes to red or yellow as that would indicate it is ripe. The Prophet ﷺ explained the red color is the sign that indicates the maturity of fruit and that is free of defects.
The legal reasoning for prohibiting the selling of fruits before their condition is known i.e., they appear ripe is that such transaction would entail vagueness and harm. This is because when the condition of the fruit is unknown, there would be a possibility that it may become defective or damaged; thus. the buyer will lose his money and entail taking his money without any lawful right.
One of the benefits that we can conclude from this hadeeth is learning the ruling of impermissibility to sell dates before they are ripe, and their condition is known..

1489

Narrated Saalim from ‘Abdullah ibn ‘Umar (may Allah be pleased with him): `Umar ibn al-Khattaab (may Allah be pleased with him) gave a horse in charity in Allah's Cause and later he saw it being sold in the market and intended to purchase it. However, he went to the Prophet ﷺ and asked his permission. The Prophet ﷺ said, "Do not take back what you have given in charity." For this reason, Ibn `Umar never purchased the things which he had given in charity except that he would give it in charity again.”.

Commentary : Giving in charity for the sake of Allah, Exalted be He, is considered one of the best and most rewarding good deeds. It necessitates that when a person gives something in charity hoping for its reward and blessings from Allah alone that he does not wish to have it back again or request that it goes back to his possession.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that his father ’Umar ibn al-Khattaab (may Allah be pleased with him) gave in charity a horse to a man so he can mount it in fighting for Allah’s cause. Afterwards, he (may Allah be pleased with him) found that this horse in the market is offered for sale. The reason the man wanted to sell the horse was because it became fatigued and no longer suitable to participate in battles like other horses. According to another report in Saheeh al-Bukhaaree and Saheeh Muslim, the ownership of the horse was transferred to the man, which explains the reason he wanted to sell it afterwards. When ‘Umar ibn al-Khattaab (may Allah be pleased with him) found the man selling his horse in the market, he presumed that the man may sell it for less than its actual value and that he was no longer able to afford looking after it. For this reason, he wanted to buy it but before doing so he consulted the Prophet ﷺ about his plan. The Prophet ﷺ said to him: “Do not take back what you have given in charity” because it was given for the cause of Allah and no person may buy his charity because a person no longer owns anything that he has given away for the cause of Allah. ‘Umar complied and refrained from proceeding with his plan.
For this reason, whenever ‘Abdullah ibn ‘Umar (may Allah be pleased with him) would buy something that he gave in charity before, he would only do it so he can give it away in charity one more time. It is as if he understood the order of the Prophet ﷺ to only apply to whose intent is to bring back his charity into his possessions and not whose intent is to give it away in charity again.
This hadeeth highlights the virtue of donating to the Muslim army to help and support them in their fighting for the cause of Allah.
It shows that it is impermissible to buy that which a person has given in charity because it will be considered as if one reconsidered his charity..

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)..

Book of Hadith

| Hadiths

Narrated Aboo Hurayah (may Allah be pleased with him): “The Prophet ﷺ said, "The needy person is not the one who asks a morsel or two (of meals) from the others, but the needy is the one who has nothing and is ashamed to beg from others.".

Narrated Ibn ‘Umar (may Allah be pleased with him): The Prophet ﷺ forbade selling fruits till they appear ripe. When he ﷺ was asked about (the words): 'appear to be ripe'?" He ﷺ replied, "Till they were safe from damage or disease.".

Narrated Anas ibn Maalik (may Allah be pleased with him): Allah's Messenger ﷺ forbade the selling of fruits until they were ripe. The Prophet ﷺ added, "It means that they become red.".

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..

‘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.".

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..

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.".