| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1584

Narrated ‘Aaishah (raa): I asked the Prophet (ﷺ) whether the round wall (near Ka`bah) was part of the Ka`bah. The Prophet (ﷺ) replied in the affirmative. I further said, "What is wrong with them, why have they not included it in the building of the Ka`bah?" He (ﷺ) said, "This is because your people (Quraysh) ran short of money (so they could not include it inside the building of Ka`bah)?" I asked, "What about its gate? Why is it so high?" He (ﷺ) replied, "Your people did this so as to admit into it whomever they liked and prevent whomever they liked. Were your people not close to the Pre-Islamic Period of ignorance (i.e., they have recently embraced Islam) and were I not afraid that they would deny it, surely I would have included the (area of the) wall inside the building of the Ka`bah and I would have lowered its gate to the level of the ground."
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Commentary : The Hijr of Ismaa’eel is the curved construction round the Ka’bah, facing the Black Stone and al-Rukn al-Yamaanee. It is in the form of a semi-circle adjoining the two corners, al-Rukn al-Shaamee and al-Rukn al-‘Iraaqee. The Prophet refrained from touching or kissing the other two corners, the Black Stone and al-Rukn al-Yamaanee, because they were not built according to the correct structure of the House.
In this hadeeth ‘Aaishah (raa) relates that she asked the Prophet ﷺabout the Ka’bah and whether the Hijr of Ismaa’eel is part of it or not. He ﷺexplained to her that it is part of the Ka’bah due to the foundation of its wall, but what happened was that Quraysh could not afford to include it and build the Ka’bah on all the foundations of Ibraaheem (peace be upon him) when they rebuilt the Ka’bah due to lack of funds. The Prophet ﷺadded that had Quraysh not been new to Islam and fearing they may leave Islam because of it, he ﷺwould have restored it to the foundations of Prophet Ibraaheem (peace be upon him), and he ﷺwould have built it anew on all its foundations, included the Hijr of Ismaa’eel, and lowered its gate to the level of the ground. This is because they made the gate so high to have control who would enter it i.e., they have power to allow whoever they like and forbid whoever they wish. It is reported in the authentic hadeeth that he ﷺsaid: “I would have placed two doors for it, one door for people to enter and the other door for them to exit.” [Saheeh al-Bukhaaree and Saheeh Muslim].
From the benefits that we can conclude from this hadeeth is that it serves as evidence for perpetrating the lesser of two evils to repel the greater of them. This is because the harm done from making no changes to the construction of the Ka’bah is lesser than the dissension that may be caused by this and having some Muslims turning away from Islam.
This hadeeth shows that it is permissible to deal tactfully with people in matters of religion - other than the obligatory acts - by leaving and removing from the people that which they deny (i.e., things they view as the norm and not aware of its opposite).
It also shows that people may not be blocked from the House..

1586

Narrated ‘Aaishah (raa): The Prophet (ﷺ) told her, “O ‘Aaishah! Were it not for the fact that your people being in the closest era to pre-Islam, I would have commanded that the House be demolished, and I would have incorporated into it what was left out of it. I would have made its (door) in level with the ground and I would have made two doors for it, an eastern door and a western door. I would have taken it to the foundations of Ibraaheem (peace be upon him). (One of the narrators said:) “This is what motivated Ibn al-Zubayr (ra) to knock it down. Yazeed said: "I saw Ibn Al-Zubayr (ra) when he knocked it down and rebuilt it and included part of the Hijr in it. And I saw the foundation of Ibraaheem (peace be upon him) stones like the humps of camels. Jareer says, “I asked him, ‘Where is its place?’ He replied, ‘I will show you now.’ I entered al-Hijr with him and he pointed towards a place and said, ‘There it is.’ Jareer says, “I estimated the distance from al-Hijr to be six-cubit foot or something similar to it.”
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Commentary : The description of the construction of Ibraaheem (peace be upon him) of the House was that it was curved around the two corners of al-Rukn ash-Shaamee and al-Rukn al-‘Iraaqee; thus, the Hijr of Ismaa’eel was a part of it, and it had two corners, which are the two Yamaanee corners. But when Quraysh built it in the pre-Islamic era, they made four corners for it, and placed the Hijr of Ismaa’eel behind it, as they wanted to perfectly complete the circumambulation of the Ka’bah, and it is in the form of a semi-circle adjoining the two corners, al-Rukn al-Shaamee and al-Rukn al-‘Iraaqee. Hence, al-Hijr is part of the Ka’bah.

In this hadeeth, ‘Aaishah raa reports that the Prophet ﷺ informed her that were Quraysh not closer in time to disbelief (i.e., they are new to Islam) and were there no fear of the hearts denying the act, then he would have commanded to demolish the Ka’bah and would have rebuilt in upon the original foundations of Ibraaheem (peace be upon him) and would have inserted into it what was left out of it and bring the floor closer to the ground, and would have placed two doors for it, an eastern door and a western door, so people could enter from one of them and exit from the other. This hadeeth is the evidence upon which Ibn al-Zubayr (ra) relied to demolish the Ka’bah and rebuild it during his reign on Hijaaz.

Yazeed ibn Roomaan, at-Taabee’ee, one of the sub-narrators of this hadeeth, mentions that he witnessed Ibn al-Zubayr (ra) demolishing the Ka’bah as he undertook the task of demolishing it until he razed it to the ground and when he rebuilt it. This event happened in the 65th year of Hijrah. He inserted in it five-cubit foot of Hijr Ismaa’eel. Yazeed explains that he saw the foundations of Ibraaheem and described that they were made of stones that looked like the humps of the camels.
Jareer bin Haazim asked Yazeed ibn Roomaan to inform him about the place of the foundations?’ He replied that he would show it to him; so, he entered entered al-Hijr with him and then pointed to a place of it and said, ‘Here it is.’ Jareer reported that he estimated the distance referred to from the Hijr as six-cubit foot or so. It is reported in Saheeh Muslim from the narration of the Taabi’ee ‘Ataa’ ibn Abee Rabaah that when Al-Hajjaaj killed Ibn al-Zubayr (ra), he demolished the building, and returned it to the foundations of Quraysh and it is still, until now, upon those foundations.
From the benefits that we can conclude from this hadeeth is that it serves as evidence for perpetrating the lesser of two evils to repel the greater of them. This is because the harm done from making no changes to the construction of the Ka’bah is lesser than the dissension that may be caused by this and having some Muslims turning away from Islam.
This hadeeth shows that it is permissible to deal tactfully with people in matters of religion - other than the obligatory acts - by leaving and removing from the people that which they deny (i.e., things they view as the norm and not aware of its opposite).
It shows that the ruler should strive to establish the religion of Islam and the Sunnah of the Prophet ﷺ.
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1587

Narrated Ibn ‘Abbaas ra: The Messenger of Allah (ﷺ) said on the day of the conquest of Makkah, “Verily, Allah made this city sacred; its thorns will not to be cut, its game will not be repulsed, and the things dropped will be picked up only by one who makes a public announcement of it.”.

Commentary : Makkah is the most beloved land to Allah, Most high, which He has venerated it in the hearts of His believing servants. He legislated exclusive injunctions for Makkah and protected it from the evil of the disbelievers. It is one of the best places on earth, hence, the conquest of Makkah, which took place in the eighth year of the Hijrah, was a great conquest for Islam and Muslims.
In this hadeeth, ‘Abdullah bin ‘Abbaas ra reports that the Prophet ﷺproclaimed on the conquest of Makkah that Allah has made Makkah sacred i.e., no fighting on its land is allowed. The only exemption was given to the Prophet ﷺto conquer it and eradicate disbelief from the holy land. Thereafter, its sanctity was reactivated as reported in the authentic hadeeths of Saheeh al-Bukhaaree and Saheeh Muslim. Part of the sanctity of this land is that: neither its thorns nor its trees will be cut or broken, nor its game will be disturbed from its place, let alone hunting it, and any lost property found there will only be picked up by one who intends to announce about it and looks after it for its owner, thereafter, returns it to him when he shows up.. This is known in religion as Luqatah, which refers to the lost property which a person may find on the road whose owner is unknown.
One of the benefits that can be concluded from this hadeeth is learning about the strong emphasis on the sanctity of Makkah and the strict warning against committing any forbidden act in it..

1588

Narrated Usaamah ibn Zayd (may Allah be pleased with him): I said: “O Allah's Messenger! Which house of yours will you choose to stay in Makkah?” He (ﷺ) replied, "Has ‘Aqeel left any property or houses in Makkah?” It happened that ‘Aqeel along with Taalib had inherited the property of Aboo Taalib, whereas Ja’far and ‘Alee (may Allah be pleased with them) did not inherit anything as they were Muslims and the other two were disbelievers. ‘Umar ibn al-Khattaab (may Allah be pleased with him) used to say, “A believer may not inherit (anything) from a disbeliever.” Ibn Shihaab, (a sub-narrator) said, “They (`Umar and others) derived the above verdict from Allah's Statement: {Verily! those who believed and emigrated and strove with their life And property in Allah's Cause, And those who helped (the emigrants), and gave them their places to live in, these are (all) allies to one another.} (Quran 8.72)”
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Commentary : The Prophet ﷺhas set himself as a perfect example for us in all acts of worship, dealing, and transactions, including the application of the provisions of inheritance between a Muslim and a disbeliever. He ﷺclarified that Muslims cannot inherit their disbelieving relatives.
In this hadeeth, Usaamah ibn Zayd (may Allah be pleased with him) reports that he asked the Messenger of Allah (ﷺ)at the conquest of Makkah in the eighth year of the Hijrah about which of his homes in Makkah that he left before his emigration to al-Madeenah. The Prophet ﷺexplained to him that he is not entitled to any of the properties that belonged to Aboo Taalib or any other of his relatives in Makkah because a believer cannot inherit an infidel.
The narrator – perhaps Usaamah (may Allah be pleased with him) – has explained the meaning of his statement. He mentioned that when Aboo Taalib, the uncle of the Prophet ﷺdied, his two sons inherited his wealth: ‘Aqeel and Taalib, and they both took over all his property comprising of several houses, while Ja’far and ‘Alee, the two believing men did not inherit from him. If they were the heirs, then the Prophet ﷺwould have stayed in their houses as they would be as if they are his properties because he knew that they (Ja’far and ‘Alee) preferred him to themselves.
‘Umar bin Al-Khattaab (may Allah be pleased with him) used to say, “A believer cannot inherit from a disbeliever.” i.e., he made this statement based on the words of the Prophet ﷺwho confirmed that ‘Alee and Ja’far (may Allah be pleased with them) did not inherit from Abu Talib.
Ibn Shihaab al-Zuhree commented on this by saying, “They used to adopt this view based on their interpretation of the following Statement of Allah, {Those who believe and have emigrated and struggled with their wealth and themselves in the path of Allah and those who sheltered and helped, those, some of whom are allies of others.} [Quran 8:72]. They interpreted alliance in this ayah to mean the entitlement to inheritance. The ayah goes to read: {But those who believed and did not emigrate - for you there is no support of them until they emigrate. And if they seek help from you for the religion, then you must help, except against a people between yourselves and whom is a treaty. And Allah is Seeing of what you do.And those who disbelieved are allies of one another. If you do not do so [i.e., ally yourselves with other believers], there will be fitnah [i.e., disbelief and oppression] on earth and great corruption. [Quran 8:72-73]. The meaning of this is that those who believed in Allah but did not emigrate from the lands of disbelief to the lands of Islam, you do not have to - O believers - help them, and protect them, until they emigrate in the path of Allah. However, if the disbelievers wronged them, then they demanded help from you; then, aid them against their enemy, unless there is a covenant between you and the enemy which they have not broken. Allah is watchful of the acts that you do, nothing of your deeds is hidden from Him and He will reward you for them. As for those who disbelieve, disbelief brings them all together and thus aid each other. With that said, no believer may not ally with them, and if the Muslims do not ally with the believers and hate the disbelievers, then there will be strife for the believers, wherein they will not find anyone from their brethren who can help them in religion. Even worse, a great corruption on earth will ensue by preventing people from the path of Allah.
From the benefits that we can conclude from this hadeeth is learning that it is permissible to allow the houses and property of Makkah to be inherited.
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1589

Narrated Aboo Hurayrah (may Allah be pleased with him): “Allah’s Messenger ﷺstated when he came to Makkah, “Our encampment tomorrow, Allah-willing, will be at Khayf Banee Kinaanah where they (the pagans) took an oath between themselves on disbelief.””
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Commentary : The Farewell Hajj was in the tenth year of the Hijrah, and during which the Prophet ﷺexplained all the rulings pertaining to Hajj and ‘Umrah, including that which is recommended acts and considered from their etiquettes.
In this hadeeth, AbooHurayrah (may Allah be pleased with him) reports that the Prophet ﷺinformed them after he had returned from Mina after completing the rite of throwing the stoning and he headed to the Sacred House for the farewell tawaaf round the Ka’bah that he ﷺwill halt at the Khayf of Banee Kinaanah, known today as al-Muhassab, which is located at the beginning part of the flat land of Makkah, and is now situated in the outskirts of Makkah in the so-called Qasr al-Saqqaaf. This place was where the disbelievers of Quraysh allied with each other before on disbelief, and they allied with each other in their disassociation from Banee Haashim and Banee al-Mutallib, and rejecting any peace treaty with them, and that they will exile the Prophet ﷺ, Banee Haashim, and Banee al-Muttalib from Makkah and drive them to this valley. This valley is Khayf Banee Kinaanah, and they wrote between them the famous sheet, wherein they penned all different kinds of falsehood, breaking of ties of kinship and disbelief. However, Allah, Exalted be He, sent termites which ate all the points of agreement therein about disbelief, severing ties of kinship, and falsehood, and left intact that which was about the remembrance of Allah. His saying: “Allah willing,” is to seek Allah’s blessings and comply with the command of Allah in the Quran.
The scholars differed as to the reason for the encampment of the Prophet ﷺin this place. It was said: It was a halting that was a following part of the rituals, and so it is a Sunnah, which is the view of ‘Abdullah bin ‘Umar (may Allah be pleased with her). And it was said: It is not a Sunnah, based on the hadeeth in Sunan Aboo Daawood - whose origin is found in Saheeh al-Bukhaaree – where ‘Aaishah (may Allah be pleased with her) said: “The Messenger of Allah ﷺhalted at al-Muhassab only so that it is facilitating to come out, and it is not a Sunnah; hence, whoever wills can halt at it, and whoever wills can avoid encamping at it.” With that said, it shows that his halting at al-Abtah was because it would be easier and faster for him to depart from there to al-Madeenah, and so that those who are slow and those who have valid excuses would be equal, so that they spend the night there and depart at the last part of the night, and their departure be together towards al-Madeenah..

1590

Narrated Aboo Hurayrah (ra): The Prophet ﷺstated the next day, the day of ritual slaughtering while he was at Mina, “We are halting tomorrow at Khayf Bani Kinaanah where they mutually took an oath on disbelief, he meant thereby al-Muhassab.” That is because Quraysh and Kinaanah both allied with each other against Bani Haashim and Bani Abdul al-Muttalib – or Bani al-Muttalib – that they will not intermarry with them and will not mutually do business with them until they surrender the Prophet ﷺto them..

Commentary : The polytheists of Makkah did harm the Prophet ﷺand those who believed in him with all different kinds of harm to the extent that the tribe of the Prophet ﷺand his immediate family members were not spared of their harms, including those who embraced Islam amongst them and those who had not embraced it. Quraysh and Kinaanah penned a sheet wherein they agreed to oppose and harm Banee Haashim and Banee Abdul Muttalib i.e., Quraysh and Kinaanah agreed that they will not marry a woman from Banee Haashim and Banee ‘Abd al-Muttalib, and that they will not marry them a woman from among them, that they will not trade with them or buy from them and will not intermingle with them and there will be nothing at all between them.
This hadeeth shows that the Prophet ﷺpointed out the place where they mutually took an oath, i.e., mutually agreed therein to harm the Prophet ﷺand to hold tight to disbelief. The Prophet ﷺtold his Companions on the Day of Slaughtering in Hajj, “We are halting tomorrow at Khayf Banee Kinaanah.” Khayf means a valley, and it refers to the valley of al-Muhassab, which is located between Makkah and Mina. i.e., it is the beginning area of the plains of Makkah, which is now found at the outskirts of Makkah, and it is called Qasr as-Saqqaaf.
The Farewell Hajj was in the tenth year of the Hijrah, and during which the Prophet ﷺexplained all the rulings pertaining to Hajj and ‘Umrah, including that which is recommended acts and considered from their etiquettes.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that the Prophet ﷺinformed them after he had returned from Mina after completing the rite of throwing the stoning and he headed to the Sacred House for the farewell tawaaf round the Ka’bah that he ﷺwill halt at the Khayf of Banee Kinaanah, known today as al-Muhassab, which is located at the beginning part of the flat land of Makkah, and is now situated in the outskirts of Makkah in the so-called Qasr al-Saqqaaf. This place was where the disbelievers of Quraysh allied with each other before on disbelief, and they allied with each other in their disassociation from Banee Haashim and Banee al-Mutallib, and rejecting any peace treaty with them, and that they will exile the Prophet ﷺ, Banee Haashim, and Banee al-Muttalib from Makkah and drive them to this valley. This valley is Khayf Banee Kinaanah, and they wrote between them the famous sheet, wherein they penned all different kinds of falsehood, breaking of ties of kinship and disbelief. However, Allah, Exalted be He, sent termites which ate all the points of agreement therein about disbelief, severing ties of kinship, and falsehood, and left intact that which was about the remembrance of Allah. His saying: “Allah willing,” is to seek Allah’s blessings and comply with the command of Allah in the Quran.
The scholars differed as to the reason for the encampment of the Prophet ﷺin this place. It was said: It was a halting that was a following part of the rituals, and so it is a Sunnah, which is the view of ‘Abdullah bin ‘Umar (may Allah be pleased with her). And it was said: It is not a Sunnah, based on the hadeeth in Sunan Aboo Daawood - whose origin is found in Saheeh al-Bukhaaree – where ‘Aaishah (may Allah be pleased with her) said: “The Messenger of Allah ﷺhalted at al-Muhassab only so that it is facilitating to come out, and it is not a Sunnah; hence, whoever wills can halt at it, and whoever wills can avoid encamping at it.” With that said, it shows that his halting at al-Abtah was because it would be easier and faster for him to depart from there to al-Madeenah, and so that those who are slow and those who have valid excuses would be equal, so that they spend the night there and depart at the last part of the night, and their departure be together towards al-Madeenah.
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1591

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet (ﷺ) said, “The Ka’bah will be demolished by a man with thin legs from Abyssinia.”.

Commentary : In this hadeeth the Prophet ﷺinfo that that there will be trials towards the end of time and that the sanctity of sacred places will be violated.
In this hadeeth, the Prophet ﷺ - who is the truthful and whose truthfulness is attested – informs us that a man with two thin legs from Abyssinia will be the one who will demolish the Ka’bah near the time of the Hour. The Abyssinians are black people from an African race. The word used to describe that his two legs will be thin is a belittling word for shank, meaning, one with two weak shanks. The belittling word is for humiliating purposes. It means it will be a person who is weak, and slim with no status. As if it is intended to say, “The sacredness of this glorified House will be violated by this lowlife despicable ugly person! It is reported in Saheeh al-Bukhaaree on the authority of ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) that the Prophet ﷺstated, “As if I can envisage him to be black, hen-toed, who will remove brick by brick.”
Abyssinians will be the ones who will excavate the treasure of the Ka’bah, which is buried under the Ka’bah. It was said that it is a treasure created in it. It was also said that it is what the guardians of the Ka’bah used to accumulate of the gifts, and then they used place under the Ka’bah.
This hadeeth does not contradict with the ayah, {Have We not established for them a safe haven ˹in Makkah˺.} (Quran 28: 57) because its meaning is that: it is a safe haven until the closest time to the Day of Judgment and the ruination of earth at a time when there will be no Muslim on the face of earth. It is said that the story of the man with two thin legs is an exception or that Allah has made it a safe sanctuary given how it is often the case, because there were incidents where the sanctuary of Makkah was violated like the case of Ibn al-Zubayr and the story of al-Qaraamitah and the likes. It was said that the meaning of making it a safe sanctuary is in fact the command to ensure it is so i.e., it is incumbent upon the Muslims to grant safety to people and not to show aggression to anyone therein.
From the benefits that we can conclude from this hadeeth is learning about the prophesy of the Prophet ﷺregarding what will happen towards the end of time, which is one of the signs of his prophethood. It is part of the unseen matters concerning which it is obligatory to believe and affirm. Likewise, we are required to believe and affirm all the unseen events that they are proven to be authentic from the Prophet ﷺ..

1592

Narrated ‘Aaishah (raa): The people used to fast on 'Ashura (the tenth day of the month of Muharram) before the fasting of Ramadan was made obligatory. And on that day the Ka`bah used to be covered with a cover. When Allah made the fasting of the month of Ramadan compulsory, Allah's Messenger (ﷺ) said, "Whoever wishes to fast (on the day of 'Aashooraa') may do so; and whoever wishes to leave it can do so.".

Commentary : The Jews used to fast on the day of ‘Aashooraa’, which is the tenth day of the month of Muharram, as a form of venerating the day in which Allah saved Prophet Moses (peace be upon him) from the clasps of Pharoah and of thanking Allah for this favour. The Prophet ﷺrecommended that Muslims fast the day, albeit with opposing the way Jews fast it by prescribing an additional fast of a day before it. The fast of the day of ‘Aashooraa’ underwent different phases of legislation. It is reported on the authority of ‘Aaishah (may Allah be pleased with her) that people used to fast on the day of ‘Aashooraa’ before Allah made the fasting of Ramadan obligatory upon them, and when He made the fasting of the month of Ramadan obligatory upon them in the second year of Hijrah, the Prophet ﷺmade it optional i.e., people have the choice either to fast it or forgo it. It has been mentioned concerning the virtue of its fast, that it expiates the sins of the year that has passed. It is reported in Saheeh Muslim that ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) related that the Sunnah is to fast the nineth day with it, for the purpose of opposing the Jews.”
During the lifetime of the Prophet ﷺ, the ‘Ka’bah would be shrouded on this day i.e., they would shroud its stone bricks and wall with veils and fabrics. Quraysh was the one responsible for the task of shrouding it during that period because the Prophet ﷺthen was in al-Madeenah and he ﷺonly took control of the Ka’bah after the conquest of Makkah in the eighth year of the Hijrah. The Prophet ﷺconfirmed the practice of shrouding it on this day, which has been the practice of Muslims until today, despite the different timings for it. Nowadays, it is shrouded during the season of Hajj straight after the pilgrims making their way to the mount of ‘Arafaat. Its shrouding is among the exhibits of reverence and showing honour for the House of Allah.
The statement of ‘Aaishah in the hadeeth that ‘They used to fast on ‘Aashooraa before Ramadan was made obligatory,’ benefits the possibility that fasting the day of ‘Aashooraa’ was compulsory and obligatory in nature, before Ramadan became mandatory, then the injunction was abrogated to the grade of desirability and recommendation. It was said that this was only an emphasis to fast and was not an obligatory injunction due to the agreed-upon hadeeth of Mu’aawiyah ibn Abee Sufyaan (may Allah be pleased with him) wherein the Prophet ﷺstated, “This is the day of ‘Aashooraa, Allah has not enjoined its fasting on you, but I am fasting it. You have the choice either to fast or not to fast (on this day).'.”
From the benefits we can conclude from this hadeeth is learning about the significance of the day of ‘Aashooraa and the veneration of the Muslims for it..

1593

Narrated Aboo Sa’eed al-Khudree (ra): The Prophet (ﷺ) said: "The people will continue performing Hajj and `Umrah to the Ka`bah even after the appearance of Gog and Magog." Narrated ‘Abd al-Rahmaan from Shu`bah: The Hour (Day of Judgment) will not be established till the Hajj (to the Ka`bah) is abandoned..

Commentary : Gog and Magog are those who Dhu al-Qarnayn constructed a dam as a barrier to keep them away from people, as mentioned in the Statement of Allah, the Most Exalted, {But assist me with resources, I will build a barrier between you and them.} (Quran 18: 95). Their appearance from behind this barrier or dam is one of the major signs of the Hour.
In this hadeeth, the Prophet ﷺprophesises that Muslims in the end of time will continue to perform Hajj and ‘Umrah after the demise of Gog and Magog and after their corruption on earth.
It is reported in another hadeeth that the Prophet ﷺsaid, “The Hour will not be established until the Hajj (pilgrimage) of the House stops.” That is to say, the Day of Judgment will not be established while there is on earth a person who believes in Allah Almighty and Majestic, which explains the reason why Hajj will cease to exist. It is reported on the authority of Anas ibn Maalik (may Allah be pleased with him) that the Messenger of Allah ﷺsaid, “The Last Hour will not be established until no one on earth will utter the word “Allah”.” It is possible to reconcile between both hadeeths by saying that it is not necessary that performing Hajj after the advent of Gog and Magog means that it will constantly continue until the establishment of the Last Hour. Rather, people will stop performing Hajj at a time just before the Last Hour.
From the benefits that we can conclude from this hadeeth is learning about the prophesy of the Prophet ﷺconcerning some of the matters of the unseen, which is one of the signs of his prophethood..

1594

Narrated Aboo Waa’il: (One day) I sat along with Shaybah on the chair inside the Ka`bah. He (Shaybah) said, "No doubt, `Umar sat at this place and said, 'I intended not to leave any yellow (i.e. gold) or white (i.e. silver) (inside the Ka`bah) undistributed.' I said (to `Umar), 'But your two companions (i.e. The Prophet (ﷺ) and Aboo Bakr) did not do so.' `Umar said, they are the two persons whom I always follow.' ".

Commentary : The Ka’bah is the Sacred House of Allah; thus, it is not allowed to mess around with it and its possessions. All the Prophets venerated it due to the glorification of Allah of it.
In this hadeeth, the Taabi’ee, Aboo Waa’il, the brother of Ibn Salamah informs that he sat on a chair inside the Ka’bah with Shaybah bin ‘Uthmaan bin Talhah, the guardian and the custodian of the Ka’bah. According to a narration in Sunan Ibn Maajah, it reads, “A man sent me with dirhams as a gift to the House. I entered the House and Shaybah was seated on a chair. I gave them to him. He asked, ‘Are these yours?’ I replied, ‘No. If they were mine, then I would not have brought them to you.’ He said, ‘Since you have stated this, ‘Umar bin al-Khattaab sat on the same sitting place where you are now on.’” He informed him that ‘Umar (may Allah be pleased with him) intended not to leave any yellow item or white item (gold and silver) but to distribute it among the people. He meant the treasure that it contained. It is what was gifted to it and what was above the necessity that was stored therein. In the period of ignorance, the people would gift the wealth to the Ka’bah due to its veneration, and this wealth would accumulate therein.
When Shaybah (may Allah be pleased with him) informed him that his two previous companions – the Prophet ﷺand Aboo Bakr (may Allah be pleased with him) – did not do that while they saw the treasure of the Ka’bah and its status, although they were in more need of wealth [for distribution] than ‘Umar, yet they did not disturb it and neither did they distribute it among the poor. On this, ‘Umar (may Allah be pleased with him) remarked, “They are two perfect persons from whose deeds I would not dissent, rather I would follow them instead.”
It was said that it is possible that the Prophet ﷺleft it there only in consideration with Quraysh just as he ﷺleft the reconstruction of the Ka’bah upon the foundations of Prophet Ibraaheem (peace be upon him).” This position is corroborated by one report narrated in Saheeh Muslim from the hadeeth of ‘Aaishah concerning the rebuilding of the Ka’bah (on its original foundations), “I would have spent the treasure of the Ka’bah in the path of Allah.” Based on this, its expenditure [in the path of Allah] is permissible just as it was permissible for ‘Abdullah bin al-Zubayr (may Allah be pleased with him) rebuilding it upon the foundations of Prophet Ibraaheem (peace be upon him), since the cause of prohibition no longer exists. The Prophet’s statement, “in the path of Allah,” can mean to spend on the good cause for the welfare of the Muslims or the refurbishment of the Ka’bah itself.
From the benefits that we can conclude from this hadeeth is learning that we should imitate and empathise with the deeds of the Prophets and the righteous.
This hadeeth shows the following of ‘Umar (may Allah be pleased with him) of the Sunnah of the Messenger of Allah ﷺand his footsteps in his deeds.
It also highlights that it is important to venerate the Ka’bah and all those things that are related to it..

1595

Narrated Ibn ‘Abbaas (may Allah be pleased with him): The Prophet (ﷺ) said: “I can envisage him as a bowlegged black person, dismantling it [the Ka’bah] brick by brick.”
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Commentary : The Prophet ﷺwould foretell people about some events that will occur in the future and explains to them that trials and tribulations like the violation of the sanctities of sacred places will take place towards the end of time.
In this hadeeth, the Prophet ﷺtells us that among the events that will occur in the future is that the Ka’bah will be demolished at the hand of a bowlegged black person. This man will dismantle it brick by brick i.e., this is a description of the method of demolition to indicate that he will remove it completely while he has full power and authority to an extent that he will uproot its stones and will break it one after the other!
It is reported on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺsaid, “The Ka’bah will be ruined by a bowlegged man from the Abyssinians.” [Saheeh al-Bukhaaree]. Then, the Prophet ﷺmentions that the House will be visited for pilgrimage after the advent of Gog and Magog and that Prophet Jesus (peace be upon him) will perform Hajj and ‘Umrah after that. From the collection of all that it became known that the attack on the Ka’bah and its demolition will occur after the appearance of Gog and Magog and after the time of Jesus (peace be upon him), and that will happen in the end of times closer to the establishment of the Last Hour. And Allah knows best.
This hadeeth does not contradict with the ayah: {Have We not establish for them a haven [in Makkah].} (Quran 28:57) because it means that it will continue to be a haven for people until the approach of the Hour and ruination of the world, at a time when there will be not even be one Muslim on the face of earth. It is said that the story of the man with two thin legs is an exception or that Allah has made it a safe sanctuary given how it is often the case, because there were incidents where the sanctuary of Makkah was violated like the case of Ibn al-Zubayr and the story of al-Qaraamitah and the likes. It was said that the meaning of making it a safe sanctuary is in fact the command to ensure it is so i.e., it is incumbent upon the Muslims to grant safety to people and not to show aggression to anyone therein.
This hadeeth shows that the Prophet ﷺforetold us about some of the unseen matters that will happen in the future, which is considered among the signs of his prophethood ﷺ..

1597

Narrated ‘Aabis bin Rabee’ah that ‘Umar (may Allah be pleased with him) came to the Black Stone, he kissed it and then he stated. “Certainly, I am aware that you are just a stone, which does not harm or benefit. Had I not seen the Prophet (ﷺ) kissing you, then I would have not kissed you.”
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Commentary : The Black Stone is an object of reverence which Allah, Exalted be He, brought down from Paradise. The Prophet ﷺused to kiss it, hence, following his guidance we also kiss it, touch it, and point towards it, although, it is a stone that does not avert harm or bring forth benefit.
This hadeeth highlights the total submission of the Companions and the strength of their faith. The Taabi’ee. ‘Aabis bin Rabee’ah reports that ‘Umar bin al-Khattaab (ra) used to kiss the Black Stone, which is a rock set into the southeast corner of the Ka’bah, and it is embedded in a silver frame.
He (ra) did so because he saw the Prophet ﷺkissing it and had he not seen him doing so, ‘Umar (may Allah be pleased with him) would not have kissed it, because he knew that it is just a rock that does not harm and benefit per se. The only benefit that one can obtain from kissing it is receiving reward through emulating the command of the Prophet ﷺand following the Sunnah of his kissing.That is because Allah has granted some stones virtues over the others, some pieces of lands over the others, and some nights and days over the others. The kissing of the Black Stone has been prescribed as a form of showing respect and veneration to its right and to observationally know who obeys the command and refrains from the prohibition. This is similar to the story of Satan when he was commanded to prostate to Adam (peace be upon him).
It was said: ‘Umar (may Allah be pleased with him) only said that because they were very close in time to the idolatry, and he feared that the ignorant ones will think that touching the Black Stone is the same as what the Arabs used to do in the time of ignorance. He intended to teach them that it is only the exaltation of Allah and adherence to the command of the Prophet intended by the touching of the [Black] Stone and that it is part of the rites of Hajj.
From the benefits of this hadeeth: it contains a great rule about following the Prophet ﷺin all his actions, even if the wisdom therein remains unknown.
This hadeeth shows that it is permissible to kiss the Black Stone and it is prohibited to kiss any other stones and objects that we are not prescribed to kiss, and there is no mention of them in Islam.
It demonstrates the Sunnah through words and actions, and that it is compulsory on the ruler to hasten to clarify a matter and explain it when he fears about the corruption of someone’s creed due to a certain action..

1598

Narrated Saalim from his father: The Messenger of Allah (ﷺ) entered the House as well as Usaamah bin Zayd, Bilaal, and ‘Uthmaan bin Talhah (ra). They closed the doors on themselves. When they opened the door, I was the first one to enter. I met Bilaal and asked him, “Did the Messenger of Allah (ﷺ) pray inside it?” He replied, “Yes, between the two Yamaanee pillars.””.

Commentary : The Ka’bah is the ancient House of Allah that Muslims revere and respect. The Prophet ﷺprayed inside it during the year of the Conquest of Makkah.
In this hadeeth, ‘Abdullah bin ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺ, Usaamah bin Zayd, Bilaal, and ‘Uthmaan bin Talhah (may Allah be pleased with them) entered the Ka’bah and closed the door on themselves from inside. When they opened it, Ibn ‘Umar (may Allah be pleased with him) happened to be the first one to enter it. He asked Bilaal (may Allah be pleased with him), “Did the Prophet ﷺperform prayers inside?” He replied, “Yes, he prayed between the two Yamaanee pillars that face towards Yemen.”
It is reported in another hadeeth that, “He ﷺmade one pillar to be on his left and the other pillar to be on his right and three behind him. The House in that time used to stand on six pillars, then he ﷺperformed his prayers.” [Saheeh al-Bukhaaree and Saheeh Muslim]. The length between where he prayed and the Qiblah was three cubits, as it is mentioned in Sunan Aboo Daawood.
The scholars reconciliated between this hadeeth and the hadeeth of Ibn ‘Abbaas (ra) in Saheeh al-Bukhaaree wherein the following is mentioned, “He entered the House and he pronounced takbeer in all its corners and he did not pray in it.” The confirmation of Bilaal takes precedence over the negation of others, because Ibn ‘Abbaas was not with the Prophet ﷺon that day. He attributed his negation to sometimes (narrating from) Usaamah and to sometimes to his brother al-Fadl. It is said that it is possible that the entrance [of the Prophet ﷺ] to the House happened twice, on one occasion he ﷺperformed prayers, while, on the other, he ﷺdid not pray.
From the benefits we can conclude from this hadeeth is learning that it is permissible to enter the Ka’bah and performing prayers therein.
This hadeeth shows the passion and keenness to acquire knowledge and asking about it, and that it is permitted to ask someone who is of lower status while someone of a higher status is present and to find him sufficient.
It highlights the virtue of Ibn ‘Umar (may Allah be pleased with him) due to his profound eagerness to follow the footsteps of the Prophet ﷺ.
One can also learn from this hadeeth that a companion possessing great virtues would sometimes be absent from the Prophet ﷺduring some virtuous occasions, while someone of a lower rank than him would be present and would come to know what others had not learnt..

1599

Narrated Naafi’: Whenever Ibn ‘Umar (ra) entered the Ka’bah, he would proceed ahead keeping the door at his back on entering. He would walk until the distance between him and the wall in front of him would be three cubits. Then he would offer prayers at the place where the Messenger of Allah (ﷺ)had performed prayers, as Bilaal informed him. There is nothing for anyone to offer prayers in any one the corners of the House which he wishes.
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Commentary : Ibn ‘Umar (ra) was known for his profound love and eagerness to follow the example of the Prophet ﷺ.
In this hadeeth, Naa’fi, the freed slave of Ibn ‘Umar, reports that whenever ‘Abdullah bin ‘Umar (ra) entered the Ka’bah, he would walk straight ahead and would leave the door behind his back and would proceed until the distance between him and the wall in front of him is of about three cubits, which would give him enough space to pray with ease. He would look for the exact place where the Prophet ﷺprayed, which he came to know about from Bilaal (ra). Then he explained that there is nothing wrong for anyone to perform prayers anywhere inside the Ka’bah if the door is closed. It appears that this statement is made by Naafi’, the freed slave of Ibn ‘Umar, whilst maintaining the possibility that it could be someone else’s statement.
It is reported in Saheeh al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ “made one pillar to be on his left and the other pillar to be on his right and three behind him. The House in that time used to stand on six pillars, then he ﷺperformed his prayers.” The distance between him and the Qiblah was three cubits, as reported in Sunan Aboo Daawood.
The scholars reconciliated between this hadeeth and the hadeeth of Ibn ‘Abbaas (ra) in Saheeh al-Bukhaaree wherein the following is mentioned, “He entered the House and he pronounced takbeer in all its corners and he did not pray in it.” The confirmation of Bilaal takes precedence over the negation of others, because Ibn ‘Abbaas was not with the Prophet ﷺon that day. He attributed his negation to sometimes (narrating from) Usaamah and to sometimes to his brother al-Fadl. It is said that it is possible that the entrance [of the Prophet ﷺ] to the House happened twice, on one occasion he ﷺperformed prayers, while, on the other, he ﷺdid not pray.
From the benefits to be concluded from this hadeeth is knowing that it is permissible to enter the Ka’bah and pray therein.
The hadeeth shows that whoever arrives first is more entitled to pray at the virtuous spot.
It also shows that the Companions (may Allah be pleased with them) learn and benefit from each other..

1600

Narrated ‘Abdullah bin Abee Awfaa (ra): “The Messenger of Allah ﷺperformed ‘Umrah and did circumambulate round the Ka’bah and offered a two-units-prayer behind the Maqaam of Ibraaheem (the standing place of Ibraaheem) while some of his Companions covered him from people.” A person inquired from him, “Did the Messenger of Allah ﷺenter the Ka’bah? He replied, “No.”
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Commentary : The Companions (may Allah be pleased with them) would eagerly observe all the acts of worship, dealings, and interactions of the Prophet ﷺ. As such, they ensured to closely observe how he performed the rites of Hajj and ‘Umrah so as to learn his Sunnah and thereafter to act upon it.
In this hadeeth, ‘Abdullah bin Abee Awfaa (ra) reports that the Prophet ﷺperformed his first ‘Umrah, a.k.a. ‘Umrah al-Qadaa’ in the seventh year of Hijrah, before the Conquest of Makkah. In this ‘Umrah, he performed the Tawaaf round the Ka’bah, offered a two-units prayer behind the Maqaam of Ibraaheem whilst some of his Companions veiled him from the front so that no person can cross in front of him while praying. A man asked him, “Did the Messenger of Allah really enter the Ka’bah in this ‘Umrah?” Ibn Abee Awfaa replied, “In this ‘Umrah the Prophet ﷺdid not enter it.”
Entrance into the Ka’bah is not among the rites of Hajj and ‘Umrah, however, who enters it, then that is good for him, whereas, who does not enter it, then there is nothing to blame him for. It is reported in Saheeh al-Bukhaaree and Saheeh Muslim that the Prophet ﷺentered inside the Ka’bah when he conquered Makkah after removing all the idols and pictures which were placed inside and then he ﷺprayed inside of it. .

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 Ibn ‘Abbaas ra: The Messenger of Allah (ﷺ) said on the day of the conquest of Makkah, “Verily, Allah made this city sacred; its thorns will not to be cut, its game will not be repulsed, and the things dropped will be picked up only by one who makes a public announcement of it.”.

Narrated Aboo Hurayrah (may Allah be pleased with him): “Allah’s Messenger ﷺstated when he came to Makkah, “Our encampment tomorrow, Allah-willing, will be at Khayf Banee Kinaanah where they (the pagans) took an oath between themselves on disbelief.”” .

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet (ﷺ) said, “The Ka’bah will be demolished by a man with thin legs from Abyssinia.”.

Narrated Ibn ‘Abbaas (may Allah be pleased with him): The Prophet (ﷺ) said: “I can envisage him as a bowlegged black person, dismantling it [the Ka’bah] brick by brick.” .

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.".

Narrated Aboo Hurayrah (may Allah be pleased with him): “Allah’s Messenger ﷺstated when he came to Makkah, “Our encampment tomorrow, Allah-willing, will be at Khayf Banee Kinaanah where they (the pagans) took an oath between themselves on disbelief.””
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Narrated Ibn ‘Abbaas (may Allah be pleased with him): The Prophet (ﷺ) said: “I can envisage him as a bowlegged black person, dismantling it [the Ka’bah] brick by brick.”
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