| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2069

Qataadah (may Allah be pleased with him) narrated:
Anas (may Allah be pleased with him) delivered to the Prophet ﷺ barley bread with some rancid fat on it. The Prophet ﷺ had had pawned his armor with a Jew in Al-Madeenah for some barley for his family. Anas (may Allah be pleased with him) heard him saying, "The household of Muhammad did not possess even a single Saa‘ of wheat or food grains for the evening meal,” although he ﷺ has nine wives to look after..

Commentary :
The Prophet ﷺ led one of the most ascetic lives, and he ﷺ was content with his little share of Rizq (i.e., provision), and generously spent all the spoils of war conferred upon him by Allah, Exalted is He, on the poor and needy and in the Cause of Allah.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) stated that the Prophet ﷺ was once invited over by a Jew - as recorded in Musnad Ahmad – for a meal of barley bread with some rancid fat on it. He ﷺ accepted his invitation and graciously ate that food.
He ﷺ once bought some barley from a Jew for a deferred price, and pawned him his armor that he ﷺ used as protection in war in return for that, because there was no food left in his house. Anas (may Allah be pleased with him) heard the Prophet ﷺ say: "The household of Muhammad did not possess even a single Saa‘ of wheat or food grains for the evening meal." It means, ‘There had no wheat or barley left in their houses.’ It is noteworthy that he ﷺ did not say those words out of resentment, nor was he complaining, Allah forbid. Rather, he ﷺ said so as a justification for accepting the invitation over such humble food, and for pawning his armor with the Jew.
Then Anas (may Allah be pleased with him) said: “He ﷺ had nine wives (to look after),” meaning: while he ﷺ had nine wives, who were in dire need of food, and this clarifies the reason for his purchase of barley on credit and pawning his armor.
It is deduced from the hadeeth that it is permissible to sell and buy food or other commodities on credit.
It is also inferred therefrom that a noble and knowledgeable man should buy his own needs, even if he has someone else to shoulder this task, because all the believers were keen on fulfilling the Prophet’s needs, seeking to win his pleasure and earn rewards for their Hereafter (yet he ﷺ undertook such tasks himself).
It is also deduced from it the permissibility of accepting an invitation for small (and humble) food.
The permissibility of engaging in sales transactions and pawning items of wealth with the People of the Book (i.e., the Christians and Jews) is also deduced from the hadeeth..

2070

‘Narrated Aa’ishah (may Allah be pleased with her):
When Aboo Bakr Al-Siddeeq (may Allah be pleased with him) was chosen as the Caliph, he said, "My people know that my earnings from trade were adequate to provide for my family, and as I will be busy serving the Muslim nation; my family will eat from the Public Treasury, and I will practice the profession of serving Muslims (and governing their affairs).".

Commentary :
Aboo Bakr (may Allah be pleased with him) was the first rightly guided Caliph, the Minister of the Prophet ﷺ, and his Companion during the migration to Al-Madeenah. He (may Allah be pleased with him) was the first free man to embrace Islam and was endowed with the biggest share of faith and ascetism among all the Companions (may Allah be pleased with them). He (may Allah be pleased with him) was one of the most beloved people to the Prophet ﷺ and was nicknamed ‘Al-Siddeeq’ because he strongly believed in the Prophet ﷺ.
In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that when Aboo Bakr (may Allah be pleased with him) was chosen as the Caliph after the Prophet’s ﷺdeath, in 11 A.H., he (may Allah be pleased with him) said that Muslims knew that his earnings from trade before he became the Caliph, were adequate to provide for his family from his personal wealth.But after becoming Caliph and being preoccupied with serving Muslims and governing their affairs, he had no time to practice trade as a profession to provide for himself and his dependents (i.e., those for whom he was obliged to provide for as per the laws of Islam). He (may Allah be pleased with him) informed people that he would take an allowance from the Public Treasury to provide for his family and dependents, because he would be busy governing people’s affairs and he still needed to provide for himself and his family. He (may Allah be pleased with him) informed them that he would put his expertise (as a skilled trader) and profession to use in the service of Muslims, in return for which he would be given that allowance. He (may Allah be pleased with him) willingly committed himself to putting his expertise as a skillful trader to use in the service of Muslims by trading with the public funds to compensate Muslims for the allowance that was allocated for him, or more, to be paid from the generated profits. He (may Allah be pleased with him) voluntarily committed himself to do so and it was not one of his duties as the Caliph.
Ibn Sa‘d narrated in Al-Tabaqaat on the authority of ‘Aa’ishah (may Allah be pleased with her) that she said: “When Aboo Bakr fell terminally ill, he said on his deathbed, ‘Take stock of my personal fortune that I have acquired since becoming the Caliph, and hand it over to the new Caliph.” ‘Aa’ishah (may Allah be pleased with her) added: “When he (may Allah be pleased with him) died, we did as he commanded and took stock of a servant who used to carry his boys and a camel used to water his garden. We handed these assets over to ‘Umar (may Allah be pleased with him) in pursuance of Aboo Bakr’s will. On seeing that, ‘Umar, the new Caliph wept and said, ‘O Aboo Bakr (may Allah be pleased with him), you have made the task of your successor most difficult.’"
The hadeeth highlights the virtues and merits of Aboo Bakr (may Allah be pleased with him), indicating his asceticism and matchless mindfulness of Allah.
It also underlines the virtue of working and earning a living to meet one’s needs and those of his dependents.
It is deduced from the hadeeth that it is allowable to defend oneself against doubts and fend off (potential) accusations, even if they are false.
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2076

Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him):
Allah's Messenger ﷺ said, "May Allah's mercy be on him who is lenient in his buying, selling, and in demanding back his money.".

Commentary :
The wise Laws of Islam is keen to foster good relations between Muslims in their interactions and transactions, reflecting the enjoined solidarity, interdependence, love, and cooperation.
In this hadeeth, the Prophet ﷺ supplicated Allah, Exalted is He, to confer His mercy on those who display leniency, which denotes facilitation, (making) concession, overlooking, kindness, and lack of rigidity, in three contexts or situations. First, a seller should be lenient and should not be adamant at his price, but should rather be willing to give up some of his rights. Second, a buyer should be lenient and not undervalue the commodity and insist on buying it for a low price. Third, a creditor should be lenient when claiming his money. He should not make it difficult for poor debtors, but should rather gently and leniently claim his money and give respite to insolvent debtors (until they become able to repay).
The hadeeth urges Muslims to opt for forgiveness, good treatment, embodying noble morals, and avoiding dissention in financial transactions.
It also promotes relieving people of hardship when claiming one’s money and pardoning them (i.e., remitting their debts by way of charity).
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2079

Hakeem ibn Hizaam (may Allah be pleased with him) narrated:
Allah's Messenger ﷺ said, "Both parties in a business transaction have a right to rescind it so long as they have not separated; and if they tell the truth and make everything clear to each other (i.e., a seller speaks the truth with regard to the defects of the purchased commodity, if any, and a buyer speaks the truth with regard to the money) they will be blessed in their transaction, but if they conceal anything and lie, the blessing on their transaction will be eliminated. ".

Commentary :
Since people tend to engage in sales transactions without deliberate thinking, and a seller or buyer may regret missing out on some of his goals, the wise Shareer‘ah granted both parties a period in which they could rescind the contract (and undo their transaction).
In this hadeeth, the Prophet ﷺ made mention of such a period when he said: “Both parties in a business transaction have a right to rescind it so long as they have not separated.” This means that both the buyer and the seller are given an inalienable right to repudiate the transaction or contract as long as they have not separated, meaning to physically leave the meeting place where they concluded the contract. The Prophet ﷺ underlined that if both parties tell the truth and make everything clear to each other, regarding the price, the description of the purchased commodity, and the like, and clarify any defect, they will be blessed in their transaction. This means that they would obtain greater benefits from such transactions and prices, and both parties would get to recieve the blessing of Allah; a seller would obtain such blessing in the price and the buyer in the purchased commodity. However, if they conceal anything and lie, their transaction will be void of blessings. An example of such concealment is when a seller conceals the defects of the commodity, and the buyer conceals the defect of the price and they lie to one another, regarding the description of the commodity on the part of the seller, and the payment of the price on the part of the buyer.Or the buyer claims to agree on buying the commodity for less than the agreed-upon price and deceives the seller until the time of concluding the sale should come. A buyer may also lie to the seller regarding the reason of the purchase to lower its price, contrary to the truth. Thus, both parties would conceal something from the other and each would be cheating the other from what he owed in the exchange. A common example of the buyer’s lies is when he tries to lower the price of a piece of land by claiming to buy it to build a mosque on it, and after concluding the sale, he would build himself a house instead, and had originally lied merely to lower the price. The Prophet ﷺ underlined that the blessing of such business transactions would be eliminated, meaning it would be devoid of increase and growth due to their mutual lying and deceit.
The hadeeth evidences the Khiyaar Al-Majlis (i.e., an option whereby the parties have right to unilaterally withdraw from a contract as long as the parties do not leave the session of contract) for both the buyer and seller, to repudiate or retain the concluded sale.
It is also deduced from the hadeeth that the designated period for availing of this option (Khiyaar Al-Majlis) is after concluding the sale and until the two parties leave the contracting session.
It is also inferred therefrom that a sale becomes binding once the two contracting parties physically leave the contracting session.
The hadeeth also highlights the obligation of adhering to honesty and truthfulness in sales transactions.
It is also deduced therefrom that (blessed) worldly gains can only be attained by good-doing, and that the ominousness of sins and acts of disobedience causes one to miss out on what is good in this worldly life and the Hereafter.
The hadeeth also underlines the virtue of truthfulness, and urges Muslims to adhere to it, and highlights that it is a reason for having one’s earnings blessed.
The hadeeth dispraises lying, urges Muslims to abandon it, and underlines that it is a reason for having one’s earnings deprived of blessing.
It also highlights that the performance of good deeds to attain reward in the Hereafter ensures attainment of what is good in this worldly life and the Hereafter as well.
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2080

Aboo Sa’eed(may Allah be pleased with him) narrated:
We used to be given mixed dates (from the spoils of war) and used to sell (barter) two Saa‘s of those mixed dates for one Saa‘ (of good-quality dates). The Prophet ﷺ said (to us), "No (bartering of) two Saa‘s for one Saa‘ nor two Dirhams for one Dirham is permissible", (as it involves Ribaa). .

Commentary :
Allah, Exalted is He, has permitted selling, but deemed Ribaa (i.e., interest, usury) forbidden. In fact, the consumption of Ribaa is one of the major sins and destructive evil deeds and it was deemed forbidden in all the previous divine laws, given the evils and social and economic damages it incurs.
In this hadeeth, Aboo Sa’eed Al-Khudree(may Allah be pleased with him) stated that they were given mixed dates (from the spoils of war), which the Messenger of Allah ﷺ used to distribute to Muslims. Such dates were a mixture of various types of date fruits (of different qualities). They used to sell every two Saa‘s (the Saa‘ was a dry measure used for agricultural produce by the Arabs during the Prophet's ﷺlifetime) of such mixed dates, which were of poor quality, for one Saa‘ of good-quality dates. The Saa’ equaled four Mudds, and the Mudd equaled the measure of two open medium-sized handfuls. The Mudd approximately equals (509) grams in the lowest estimate, and (1072) grams in the highest estimate. The Saa’, on the other hand, is equivalent to between 2036 and 4288 grams.
The Prophet ﷺ forbade them from such a sale, and told them that it was not permissible to sell two Saa‘s of mixed dates for one Saa‘ of good-quality dates, despite the difference in quality, because the exchanged commodities in this barter would be the same; they were both dates. He ﷺ also forbade them from selling two Dirhams of old or poor-quality silver for one Dirham of good-quality silver because they are of the same kind (silver). This transaction was known as Ribaa Al-Fadhl, which involved an exchange or sale transaction in trade which effectively results in charging ‘interest’ through the exchange of the same commodity, but of a different quality or quantity, and this is prohibited as per the laws of Islam.
He ﷺ instructed them instead to sell any given type of date for a monetary value and then buy with that money whatever they wished. Thus, they would avoid taking excess in exchange of a given commodity in the event of a barter of two similar commodities, and the Ribaa involved in such a transaction.
It is deduced from the hadeeth that ignorance of a prohibition warrants pardon until one obtains knowledge of it.
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2081

Aboo Mas‘ood (may Allah be pleased with him) narrated:
A man from the Ansaar named Aboo Shu‘ayb, came and told his butcher-servant, "Prepare a meal sufficient for five persons, for I want to invite the Prophet ﷺ along with four other persons as I saw signs of hunger on his face." Aboo Shu‘ayb invited them and another person came along with them. The Prophet ﷺ said (to Aboo Shu‘ayb), “This man followed us, so if you allow him, he will join us, and if you want him to return, he will go back.” Aboo Shu‘ayb said, "No, I have allowed him (i.e. he, too, is welcomed to join you for the meal)..

Commentary :
The Companions (may Allah be pleased with them) loved the Messenger of Allah ﷺ dearly, and their love for him made themkeenly keep his company, and hastento please him and fulfill his needs.
In this hadeeth, Aboo Mas‘ood ‘Uqbah ibn ‘Amr Al-Ansaaree(may Allah be pleased with him) narrated that when Aboo Shu‘ayb Al-Ansaaree(may Allah be pleased with him) saw the signs of hunger on the Prophet’s face, he said to his servant (or a hired butcher as narrated in Saheeh Al-Bukhaaree and Saheeh Muslim), “Prepare some food that is sufficient for five persons; one of them is the Messenger of Allah ﷺ.” He (may Allah be pleased with him) prepared a meal for five people because he knew that some of the Companions (may Allah be pleased with them) would most likely come along with the Prophet ﷺ. It is also possible that he saw the Prophet ﷺ sitting with four people at that time and he (may Allah be pleased with him) invited them over for the meal, but a sixth man came along uninvited. The Prophet ﷺ asked the host, Aboo Shu‘ayb (may Allah be pleased with him), for his permission to clarify this sixth guest’s situation and spare him and the host any inconvenience, because he came uninvited. Aboo Shu‘ayb (may Allah be pleased with him) gave his consent and welcomed the uninvited guest.
The Prophet ﷺ did not give permission to that guest except after obtaining the host’s consent first, contrary to the situation when he ﷺ invited many people over to join him for the meal prepared by Aboo Talhah (may Allah be pleased with him), without seeking Aboo Talhah’s permission, as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. This is because Aboo Shau‘ayb limited his invitation to five people as he said to his servant, ‘prepare a meal that is sufficient for five people.’ This serves as a thoughtfulgesture on the part of the Prophet ﷺ, teaching us that when a host invites over a specified number of guests, they should abide by that number, and must not bring others along without hispermission.
The hadeeth teaches us that an aspect of showing hospitality to a guest is to invite those in his company as well.
It is also deduced from the hadeeth that whoever wishes to invite a group of people over for a meal should prepare for them enough food, and should not serve them a small amount of food (causing theminconvenience).
It is also inferred therefrom that it is allowable for someone to join a group of people and accompany them to the place of their destination; had it been prohibited, the Prophet ﷺ would have forbidden the man who followed him, and would have commanded him to go back. What is forbidden is to enter someone’s house and show up uninvited without the permission and consent of the host.
It is also deduced from the hadeeth that when one of the invited guests seeks the host’s permission to bring someone else with him, the host should give his permission, like what Aboo Shu‘ayb (may Allah be pleased with him) did, and it is indicative of his refined moral character.
It is also inferred therefrom that it is forbidden to eat someone's food without his permission.
The hadeeth also highlights the lawfulness of working and making a living as a butcher.
It is also deduced that a ruler, a noble, or old person is urged to considerately accept the invitation of those of inferior status.
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2084

‘Narrated Aa’ishah (may Allah be pleased with her):
When the last ayaat of Soorat Al-Baqarah (chapter no. 2) were revealed, the Prophet ﷺ recited them in the mosque and proclaimed the trade of Khamr (i.e., intoxicants) as unlawful..

Commentary :
Khamr (i.e., intoxicants) is the mother of all evils, and the Laws of Islamhas warned against drinking it and trading in it, because of the harm it incurs on the individual and society.
In this hadeeth, the Mother of Believers ‘Aa’ishah (may Allah be pleased with her) stated that when the last ayaat of Al-Baqarah chapter were revealed, the Prophet ﷺ recited them for people in the (Prophet's) Mosque. The version of the hadeeth complied in Saheeh Al-Bukhaaree and Saheeh Muslim has an addition reading, “about Ribaa.” This narration refers to the ayaat that read (what means): {Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity…[thus] you do no wrong, nor are you wronged.} [Quran 2:275-279]. These ayaat included the prohibition of Ribaa (i.e., interest, usury). Afterward, the Prophet ﷺ deemed trading in Khamr prohibited as well, because it involves selling or buying what is unlawful and leads to falling into the sin of consuming Khamr.
The Arabic word Khamr linguistically denotes covering, because Khamr covers intellect, leading a person to commit other destructive sins.
It is known that the prohibition of Khamr was revealed in the ayaat that reads (what means): {O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone altars [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful. * Satan only wants to cause between you animosity and hatred through intoxicants and gambling and to avert you from the remembrance of Allah and from prayer. So will you not desist?* And obey Allah and obey the Messenger and beware. And if you turn away – then know that upon Our Messenger is only [the responsibility for] clear notification.} [Quran 5:90-92] These ayaat were revealed long before the ayah about the prohibition of Ribaa, which was either the last ayah to be revealed in the Quran or one of the last ones. It is possible that he ﷺ informed them of the prohibition of trading in Khamr when Khamr was deemed prohibited, then informed them of it again after the ayah on Ribaa was revealed, for the sake of laying emphasis on the prohibition in this regard and to ensure that it wasproclaimed more broadly. It is also possible that he ﷺ made mention of them both to indicate that Ribaa and Khamr are equally prohibited. Perhaps those who attended that assembly were absent during the previous one when he ﷺ proclaimed the prohibition of trading in Khamr.
It is deduced from the hadeeth that trading in Khamr is strictly prohibited, since Allah, Exalted is He, coupled it with Ribaa, about which stern warnings have been reported.
The hadeeth also highlights the emphasis laid by the Laws of Islam on the prohibition of Ribaa and Khamr, since the Prophet ﷺ keenly proclaimed such prohibitions in the mosque, emphasizing their gravity..

2086

‘Awn ibn Abee Juhayfah (may Allah be pleased with him) narrated: My father bought a slave who practiced Hijaamah (i.e., wet cupping therapy). (My father broke the slave's equipment that he used for cupping). I asked my father why he had done so, and he replied, "The Prophet ﷺ forbade accepting the price of a dog or blood (i.e., fees of Hijaamah), and also forbade the profession of tattooing, getting tattooed and receiving or giving Ribaa, and cursed the image-makers.".

Commentary :
Allah, Exalted is He, decreed that which is good lawful to His servants, and decreed unlawful that which is evil to them, and this applies to food, beverages, earnings, trade, and others. The Islamic Laws of Islam also urges Muslims to be a gracious and lift themselves above trivial aspirations.
In this hadeeth, ‘Awn ibn Abee Juhayfah (may Allah be pleased with him) stated that his father Abee Juhayfah Wahab ibn ‘Abdullah Al-Suwaa’iy (may Allah be pleased with him)bought a slave who practiced Hijaamah (i.e., wet cupping therapy). He ordered him to break the equipment that he used for cupping, as stated in a narration recorded in Saheeh Al-Bukhaaree. His son asked him about the reason for breaking the equipment, and he told him that the Prophet ﷺ had forbidden the price of a dog, i.e., selling a dog, and deemed such earnings unlawful as per the Sheree‘ah, because it is prohibited to own and keep dogs. It has been said that guard and hunting dogs are excluded from this prohibition, because they are beneficial, as stated in the narration reported by Al-Daaraqutnee on the authority of Aboo Hurayrah (may Allah be pleased with him) reading: “except for a hunting dog.” Another relevant narration reported by Al-Tirmithee reads: “Except for dogs meant for hunting.”
Likewise, the Prophet ﷺ forbade the price of blood, i.e., the fees of Hijaamah. Hijaamah is (a form of alternative medicine) used to remove bad blood from the body. The Prophet ﷺ had Hijaamah performed on him and paid a fee to the Hijaamah therapist, as narrated in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of Ibn ‘Abbaas (may Allah be pleased with them). Had it been forbidden to pay fees to the Hijaamahtherapist, the Prophet ﷺ would not have had Hijaamah performed on him nor paid fees to thetherapist! Therefore, the hadeeths stating the prohibition of practicing Hijaamah and profiting from it, and declaring the earnings of this profession unlawful, are interpreted as to indicate that such earnings are deemed inferior and urge Muslims to earn their living byother loftier professions, seek superior ways of earning a living, and exhibit fine moral qualities. It is possible that the prohibition was prescribed in the early days of Islam and was later abrogated, when the Prophet ﷺ paid the Hijaamah therapist his fee.
In the hadeeth, the Prophet ﷺ also forbade the practice of tattooing and having tattoos. Tattooing means piercing injections into the skin layers, then filling that location with kohl or something else until it turns blue or green. A tattoo is a form of drawing shapes on the body in a different color to a person's skin tone, and people used to use it for beautification purposes. The tattooist is called (in Arabic) ’Waashimah’, and it refers the one who practices tattooing in return for fees or for free, and the one being tattooed is called ’Mawshoomah’. The Prophet ﷺ forbade tattooing because it was practiced by the dissolute and ignorant people and because it involved changing the creation of Allah, Exalted is He.
The Prophet ﷺ forbade dealing in Ribaa for both parties, the payer and recipient of the interest money. Ribaa linguistically means excess, and in Islamic terminology, it is (the measure of excess in one thing when two things are exchanged in some bargain; or), in the case of a loan, an increased amount of the loan at the time of its payment.
There are two kinds of Ribaa; Ribaa Al-Fadhl (i.e., the excess taken in exchange of specific homogenous commodities and encountered in their hand-to-hand purchase and sale or barter transaction), andRibaa Al-Nasee'ah (i.e., increasing the price of an item in return for deferred payment).
The prohibition incorporates both taking and paying Ribaa (interest) money, even if the recipient does not consume Ribaa, and the reference to consumption in this context is due to the fact that it was one of the main sources of income, and most of people’s earnings at the time when this prohibition was revealed were obtained by dealing in Ribaa.
The Prophet ﷺ also cursed the image-makers. The prohibition in this regard applies only to those who make images of animate objects. It was said that the image-makers here are the sculptors who make and carve statues that imitate the creation of Allah, Exalted is He. It was also said they are the ones who make idols for the purpose of worship.
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2087

Narrated Aboo Hurayrah (may Allah be pleased with him)
I heard Allah's Messenger ﷺ saying, "Swearing oaths (by a seller) may persuade the buyer to purchase the goods but such sale will be deprived of Allah's blessing.".

Commentary :
Islam laid down etiquette and provisions governing business transactions. Both the buyer and seller are required to acquaint themselves with these provisions and etiquettes, to preserve their religious and worldly interests.
In this hadeeth, the Prophet ﷺ warns against excessive oaths and swearing too much when selling with the aim to promote one’s commodities. Making an oath, if the person is truthful, may help a seller promote his commodity and conclude the sale, but such sale would bedeprived from Allah’s blessing in the future. Allah, Exalted is He, may cause it to be destroyed by means of theft, burning, drowning, usurpation, plunder, or any other form of destruction by the will of Allah, Exalted is He. Thus, such a seller would be exerting such efforts to earn money and it would be all in vain, and this would be his due punishment from Allah, Exalted is He, for his excessive oaths. In the narration recorded by Muslim on the authority of Aboo Qatadaah Al-Ansaaree(may Allah be pleased with him), the Prophet ﷺ said: “Beware of excessive swearing (and making oaths) in sale, because it may promote trade, but this practice will eliminate the earnings’ blessing.” The hadeeth may also mean ‘false oaths’, as clarified in the narration reported by Imaam Ahmad reading: “Taking false oaths may help you conclude a sale transaction, but it takes (blessing) away from the earnings.”
The Arabic words used in the hadeeth are ‘Munaffiqah’ meaning inducive to the promotion of the commodity, and ‘Mumhiqah’, meaning eliminating the blessings. Other variations used in different narrations of the hadeeth are ‘Manfaqah’ derived from the word ‘Al-Nafaaq’, meaning saleability, and ‘Mumhaqah’ meaning deprivation of blessing and a reason for it.
The hadeeth lays emphasis on the gravity of excessive swearing (oaths) by the name of Allah, Exalted is He, and underlines that it must only be done for a need.
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2088

‘Abdullah ibn Abee Awfaa (may Allah be pleased with him) narrated:
A man displayed some goods in the market and swore by Allah that he had been offered so much for that, that which was not offered, and he said so, so as to cheat a Muslim. On that occasion, the following ayah was revealed (which means): {Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter…} [Quran 3:77] .

Commentary :
Swearing oaths is a serious matter, and Islam has laid emphasis on its gravity, especially making false oaths by means of which a person unlawfully takes the money of his fellow Muslim brother.
In this hadeeth, ‘Abdullah ibn Abee Awfaa (may Allah be pleased with him) stated that a man offered his commodity for sale in the market and falsely swore by Allah, Exalted is He, that he had bought it for such-and-such a price, merely to persuade his fellow Muslim to buy it. On that occasion, the following ayah was revealed. Allah, Exalted is He, Says (that which means): {Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter…} [Quran 3:77]. The ayah reads {Those who exchange} because the two parties of a sale transaction exchange the commodity for money,{the covenant of Allah},meaningthe covenant they made to believe in the Prophet ﷺ and fulfill the trusts, {and their [own] oaths for a small price} meaning their false oaths that they take to affirm the desired statements or actions. The intended meaning is that they trade their covenants with Allah and their oaths, with fleeting worldly gains and desires such as money, benefits, and other worldly gains. The price is described here as being small, to indicate its insignificance, for it was traded for breaching the covenant with Allah and taking a false oath. This makes it fundamentally insignificant, no matter how significantit seemed from a worldly perspective, compared to winning the pleasure of Allah, Exalted is He, and fulfilling the covenants made with Him. Then Allah, Exalted is He, stated the punishment designated for the one who commits such a major sin. He Says (that which means): {…will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.} [Quran 3:77]. It means, ‘They shall have no share in the bliss tasted by the believers in the Hereafter, and Allah, Exalted is He, will not speak to them about what would please them, but would rather say to them that which will cause distress and disappointment to them.’ The ayah goes on, {or look at them on the Day of Resurrection} meaning that He will not mercifully look at them, {nor will He purify them}, from sins and misdeeds by conferring upon them His forgiveness, nor shall He commend them like He would commend His righteous servants. Rather, He shall be angry with them and will punish them for breaching their covenant with Him, {and they will have a painful punishment}, because of what they committed. This is a stern warning about making false oaths, because such a sin combines many corrupt evil deeds, including: lyingin the name of Allah, deceiving a purchaser into buying his commodity, making up lies for the sake of promoting it, and unlawfully taking the money of the purchaser, described here as a ‘small price’with which he shall not be availed for long in this worldly life.
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2094

Aboo Haazim narrated:
Some men came to Sahl ibn Sa‘d (may Allah be pleased with him) to ask him about the (Prophet’s) pulpit. He replied, "Allah's Messenger ﷺ sent for a woman (Sahl named her) this message: ‘Command your servant-carpenter to make pieces of wood (i.e., a pulpit) for me so that I may sit on it while addressing the people.’ So, she ordered him to make it from the tamarisk (tree) in the forest. He brought it to her and she sent it to Allah's Messenger ﷺ, and he ordered it to be placed in the mosque: so, it was put and he ﷺ sat on it..

Commentary :
The Messenger of Allah ﷺ used to deliver his speeches to his Companions (may Allah be pleased with them) while standing or leaning on a palm-tree trunk.When the number of worshippers in the mosque increased, the Prophet ﷺ thought about taking a wooden pulpit to stand and sit on while delivering his speeches to the Companions (may Allah be pleased with them).
This hadeeth relates the story of the Prophet’sﷺ pulpit. The Taabi’ee (a Muslim who saw at least one of the Companions) Aboo Haazim Salamah ibn Dinaar stated that some men came to the great Companion Sahl ibn Sa‘d Al-Saa‘dee (may Allah be pleased with him) asking him about the Prophet’s ﷺpulpit and he (may Allah be pleased with him) told them that the Prophet ﷺ sent a message to a woman. Sahl (may Allah be pleased with him) mentioned her name, but reporters differed regarding it; some said that it was ‘Aa’ishah and others said it was Minaas. She was from the Ansaar, according to the narration cited in Saheeh Al-Bukhaaree, or the emigrants according to another narration also recorded in Saheeh Al-Bukhaaree, and she had a servant-carpenter. The Prophet ﷺ commanded her to order her servant to make the Prophet ﷺ a pulpit to sit on it when delivering his speeches.
It has also been narrated in Saheeh Al-Bukhaaree on the authority of Jaabir ibn ‘Abdullah(may Allah be pleased with them) that a woman from the Ansaar said to the Messenger of Allah ﷺ: “O Messenger of Allah ﷺ, I have a servant-carpenter; he may make you something to sit on (i.e., pulpit), if you wish.” To reconcile between these narrations, it is possible that she asked the Prophet ﷺ first, and then he ﷺ sent her the reported message, indicating his acceptance of her offer, and commanding her to (order her servant to) make the pulpit for him.
The woman complied with the Prophet’s command and instructed her servant to make the Prophet ﷺ a pulpit from a desert tree called ‘Tarafah’, and the forest was located in Al-‘Awaalee on the route from Al-Madeenah to Al-Shaam, about 14 miles from Al-Madeenah. When the servant finished it, and the woman sent it to the Messenger of Allah ﷺ, he ordered it to be placed in its place in the Prophet’s Mosque, and he ﷺ sat on it.
It is deduced from the hadeeth that it is allowable to seek the help of professionals and skilled workers (in various fields) for whatever may bring benefit to Muslims..

2095

Jaabir ibn ‘Abdullah(may Allah be pleased with them) narrated:
A woman from the Ansaar said to Allah's Messenger ﷺ, "O Allah's Messenger ﷺ! Shall I make something for you to sit on, as I have a servant who is a carpenter?" He ﷺ replied, "If you wish." So, she (may Allah be pleased with him) had a pulpit made for him. When it was Friday the Prophet ﷺ sat on that pulpit. The date-palm trunk near which the Prophet ﷺ used to deliver his speeches cried so much so that it was about to burst. The Prophet ﷺ came down from the pulpit towards the trunk and embraced it and it started groaning like a crying child and then stopped crying. The Prophet ﷺ said, "It has cried because of (missing) what it was used to hearing Dhikr (i.e., remembrance of Allah) being recited!".

Commentary :
The Messenger of Allah ﷺ used to deliver his speeches to his Companions (may Allah be pleased with them) while standing or leaning on a palm-tree trunk.When the number of worshippers in the mosque increased, the Prophet ﷺconsidered taking a wooden pulpit to stand and sit on while delivering his speeches to the Companions (may Allah be pleased with them).
This hadeeth relates the story of the Prophet’spulpit and indicates theyearning and longing of the palm-tree trunk for the Prophet ﷺ when he left it and ascended the new pulpit.
In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with them) stated that a woman from the Ansaar came to the Prophet ﷺ and offered to make him something to sit on while delivering his speeches, for she had a servant who was also a skilled carpenter. The Prophet ﷺ agreed and said to her, ‘If you wish!’
It was narrated in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of Sahl ibn Sa‘d (may Allah be pleased with him) that the Prophet ﷺ sent a message to a woman from the Ansaar, ‘Command your servant-carpenter to make pieces of wood (i.e., a pulpit) for me so that I may sit on it while addressing the people.’ She may have asked the Prophet ﷺ first, and then he ﷺ sent her that message, indicating his acceptance of her offer, and commanding her to (order her servant to) make it for him.
The woman complied with the Prophet’s ﷺcommand and instructed her servant to make the Prophet ﷺ a pulpit. When the servant finished it, the woman sent it to the Messenger of Allah ﷺ and he ordered it to be placed in its place in the mosque. On Friday, the Messenger of Allah ﷺ started to use the pulpit instead of the palm-tree trunk on which he ﷺ used to lean during his speeches, and sat on the new pulpit instead. The deserted trunk wept so much so that it was about to burst. It produced a loud groaning sound,indicating its yearning and longing for the Prophet ﷺ. Thereupon, the Prophet ﷺ came down from the pulpit, went to the trunk and embraced it to comfort it. Itstoppedcryinglittle by little like achild does. The Prophet ﷺ clarified the reason for its crying and said, “It has cried because of (missing) what it was used to hearing of Dhikr (i.e., remembrance of Allah) being recited!" It means that the trunk longed for listening to the remembrance of Allah by the Prophet ﷺ when he ﷺ delivered his speeches while standing or leaning on it.
The hadeeth highlights a sign of Prophethood and a miracle with which he ﷺ was aided, having an inanimate object yearn for him and sense his presence and absence.
It is deduced from the hadeeth that it is allowable to stand on an elevated platform while delivering the Khutbah (i.e., Friday speech), and install pulpits in mosques.
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2099

‘Amr said:
Here (i.e., in Makkah) there was a man called Nawwaas and he had camels suffering from a disease causing their thirst to become excessive and unquenchable. Ibn ‘Umar (may Allah be pleased with him) went to the partner of Nawwaas and bought those camels. The man returned to Nawwaas and told him that he had sold those camels. Nawwaas asked him, "To whom have you sold them?" He replied, "To so-and-so Shaykh (, describing to him how he looked)." Nawwaas said, " Woe to you! By Allah, that Shaykh was Ibn ‘Umar (may Allah be pleased with him)." Nawwaas then went to Ibn ‘Umar (may Allah be pleased with him) and said to him, "My partner sold you camels suffering from a disease causing their thirst to become unquenchable and he had not recognized you!" Ibn ‘Umar (may Allah be pleased with him) told him to take them back (i.e., annul the sale and return the camels). When Nawwaas went to take them, Ibn ‘Umar (may Allah be pleased with him) said to him, "Leave them there; I am happy with the judgment of Allah's Messenger ﷺ that there is no ‘Adwaa (i.e., contagion and transmission of infectious disease without the permission of Allah). ".

Commentary :
A Muslim is enjoined to be honest and truthful in all situations, including buying and selling. Sales transactions should be based on clarity and honesty about the merits and flaws of the commodity, to eliminate all chances of cheating, which sows hatred and discord among people.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Amr ibn Dinaar stated that ‘AbdullahIbn ‘Umar (may Allah be pleased with him) bought camels from a man named Nawwaas and that these camels were infected with a disease known as Hiyaam, making their thirst excessive and unquenchable. It may also refer to a disease that resulted in scabies. It was also said that Al-Heem are thescabby camels painted with tar, and which therefore become thirsty due to the higher body temperature caused by it. Ibn ‘Umar (may Allah be pleased with him) bought these camels from a partner of Nawaaas, and this partner went to Nawwaas and informed him of the sale.He asked him: “To whom have you sold them?” The partner described the buyer to him, and Nawwaas knew that he was Ibn ‘Umar (may Allah be pleased with him).He said to him: “Woe to you! By Allah, that Shaykh was Ibn ‘Umar.” The Arabic word used in the hadeeth is ‘Wayhaka,’ which literally means ‘woe to you,’ indicating rebuke, and it is said in reference to someone who has made a serious mistake. Nawwaas went to Ibn ‘Umar and informed him that his partner had sold him some sick camels without informing him of their flaws prior to the sale. Ibn ‘Umar (may Allah be pleased with him) asked him to take them back, given the circumstances. When Nawwaas went to take them, Ibn ‘Umar (may Allah be pleased with him) said to him, “Leave them there; I am happy with the judgment of Allah's Messenger ﷺ that there is no ‘Adwa (i.e., contagion and transmission of infectious disease without the permission of Allah),” meaning that he (may Allah be pleased with him) did so in compliance with the Prophet’s statement, ‘There is no ‘Adwaa.’ The Arabic word used in the hadeeth (‘Adwaa) means contagion and transmission of infectious disease from one patient to another. The Prophet’s statement means that diseases cannot cause infection by themselves without the permission and decree of Allah, Exalted is He.People of the pre-Islamic era believed that diseases could spread from one person to another without the permission of Allah. The Prophet ﷺ negated that false belief and clarified to them that diseases are mere causes that may only have effects by the decree and permission of Allah, who causes illness (and that contagion is a means through which Allah effects His decrees).
The hadeeth highlights the virtues of Ibn ‘Umar (may Allah be pleased with him), and his (remarkable) compliance with the Prophet’s guidance and judgments, even if it seemed to be harmful.
It is also deduced from the hadeeth that a sale of a defective commodity is valid as long as the buyer is informed of its flaws and gives his consent.
It is also inferred therefrom that a buyer may return a defective commodity (and annul the transaction) if its defect was concealed by the seller.
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2101

Aboo Moosaa (may Allah be pleased with him) narrated:
Allah's Messenger ﷺ said, "The example of a good Companion (who sits with you) in comparison with a bad one, is like that of the musk seller and the blacksmith's bellows (or furnace); from the first you would either buy musk or enjoy its good smell while the bellows would either burn your clothes or your house, or you get a bad nasty smell thereof.".

Commentary :
Keeping the company of righteous people and attending their gatherings is one of the qualities of goodness, and a way to attain happiness in both the worldly life and the Hereafter. Likewise, keeping the company of wicked and evil people isa sign of wickedness and the path to loss and ruin.
In this hadeeth, the Prophet ﷺ gave a good similitude of the two categories of people: a good (righteous) companion and a bad (evil) one, to help us better understand the intended meanings, and urge us to adhere to what is good and avoid what is evil. The first category in the hadeeth is the righteous companion, a pious person who directs his companions to Allah, Exalted is He, and guides them to the sayings and deeds that bring them closer to Him. The Prophet ﷺ likened such a good companion to the musk seller. Keeping his company yields benefits in all cases; you either buy musk and perfume from him or simply enjoy the pleasant smell. Likewise, a good companion may bring you some tangible benefits or you may simplyfind comfort and joy in his company.
The second category is the bad companion, who drives those in his company away from Allah, Exalted is He, and all sayings and acts that draw them closer to Him. In this hadeeth, the Prophet ﷺ likened a bad companion to blacksmith's bellows (or furnace), meaning to a blacksmith. The Arabic word used in the hadeeth ‘Keer’ means a bag-like device made of thick leather (with handles) that is used to blow air onto a fire to keep the flame burning. Such a blacksmith (who blows air onto a fire) will either burn your body or clothes with the sparks, or make you smell an unpleasant odor, causing you distress and inconvenience. Likewise, a bad companion either causes you direct harm by committing sins with him, and accordingly suffering their burning flames, or by witnessing firsthand his ugly and evil deeds and therefore being dispraised for keeping the company of such a wicked person.
The hadeeth urges Muslims to keep the company of righteous and obedient people, and keep away from wicked and ill-mannered ones.
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2103

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
Once the Prophet ﷺ got Hijaamah performed on him and paid that Hijaamah therapist who performed it fees. Had it been unlawful, the Prophet ﷺ would not have paid him..

Commentary :
A Hijaamah therapist is the one who performs Hijaamah (i.e., wet cupping therapy), which is (a form of alternative medicine) used to remove bad blood from the body by making superficial incisions on the skin using surgical scalpels, and removing the bad blood using a funnel-like device or special cups on the skin to create suction.It is used to treat different types of pain.
In this hadeeth, Ibn ‘Abbaas (may Allah be pleased with them) inferred the permissibility of (undertaking) Hijaamah therapy and the lawfulness of its fees from the action of the Prophet ﷺ, because he ﷺ had Hijaamah performed on him and paid thetherapist a fee. Had paying the Hijaamah therapist been impermissible, the Prophet ﷺ would not have had it performed on him nor paid the fee.
The hadeeths about the unlawfulness of the earnings obtained through performing Hijaamah that described such earnings as ‘unlawful’, and indicate their inferiority and urge Muslims to embody noble manners and seek other loftier means of earning a living. It is also possible that the prohibition was prescribed in the early days of Islam and was later abrogated when the Prophet ﷺ paid the Hijjamah therapist the fee.
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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 Jaabir ibn ‘Abdullah (may Allah be pleased with him): Allah's Messenger ﷺ said, "May Allah's mercy be on him who is lenient in his buying, selling, and in demanding back his money.".

‘Narrated Aa’ishah (may Allah be pleased with her): When the last ayaat of Soorat Al-Baqarah (chapter no. 2) were revealed, the Prophet ﷺ recited them in the mosque and proclaimed the trade of Khamr (i.e., intoxicants) as unlawful..

Narrated Aboo Hurayrah (may Allah be pleased with him) I heard Allah's Messenger ﷺ saying, "Swearing oaths (by a seller) may persuade the buyer to purchase the goods but such sale will be deprived of Allah's blessing.".

Narrated Ibn ‘Abbaas (may Allah be pleased with him): Once the Prophet ﷺ got Hijaamah performed on him and paid that Hijaamah therapist who performed it fees. Had it been unlawful, the Prophet ﷺ would not have paid him..

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 Jaabir ibn ‘Abdullah (may Allah be pleased with him):
Allah's Messenger ﷺ said, "May Allah's mercy be on him who is lenient in his buying, selling, and in demanding back his money.".

‘Narrated Aa’ishah (may Allah be pleased with her):
When the last ayaat of Soorat Al-Baqarah (chapter no. 2) were revealed, the Prophet ﷺ recited them in the mosque and proclaimed the trade of Khamr (i.e., intoxicants) as unlawful..

Narrated Aboo Hurayrah (may Allah be pleased with him)
I heard Allah's Messenger ﷺ saying, "Swearing oaths (by a seller) may persuade the buyer to purchase the goods but such sale will be deprived of Allah's blessing.".

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
Once the Prophet ﷺ got Hijaamah performed on him and paid that Hijaamah therapist who performed it fees. Had it been unlawful, the Prophet ﷺ would not have paid him..