Narrated `Abdullah ibn `Umar(may Allah be pleased with him):I heard the Prophetﷺsaying. "Evil omen is in three things: The horse, the woman and the house."
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Commentary : Allah predestined everything fifty thousand years before He created the heavens and earths. There is nothing that occurs within His creation in this vast cosmos except that He knows it before it takes place. Everything is subject to His will and predestination and being optimistic because of good omens or pessimistic because of bad omens does not change the fate that Allah has predestined. Indeed, all that which Allah has predestined is good, and feeling pessimistic because of a bad omen does not change anything or harms anyone but the person himself.

In this hadeeth, the Prophet ﷺ explains the three things(namely horses, women, and houses) that people most consider as evil omens and presume are the cause ofthe harm and bad events they experience. People often take it as a bad omen if their horses fail to participate in times of fighting, if their women are sharp-tongued, barren, or difficult to please, and if their houses are small, far from the mosque, or close to a bad neighbour. Often, people take them as bad omens because they last more than anything else.

Without doubt, horses, wives, and homes are significant to the wellbeing, happiness, and stability of people. Once a person has a wife who is loyal and obedient, a house that is spacious and suitable for his family, and a strong and comfortable horse – or other medium of transport like a car – he will feel happy, stable, and secure in his life. However, if the wife is not righteous, the house is unsuitable, and the car is uncomfortable, a person will feel distressed, anxious, unhappy, and unstable physically and psychologically. It is said that the meaning of the hadeeth is that when a person considers them bad omens, anticipated unpleasant, harmful, or undesirable events will befall the person. As for whoever relies upon Allah and does not take them as bad omens, they will not be bad omens for them. This is corroborated by the hadeeth recorded by Ibn Hibbaan, who related that Anas ibn Maalik (may Allah be pleased with him) reported that the Prophet ﷺ said: “Abad omen befalls whoever considers it a bad omen,” e.g., a person who believes in a bad omen even though he knows that the Prophet ﷺ forbid this is sinful.

This hadeeth does not confirm bad omens, or that horses, women, and houses are bad omens in and of themselves. It only intends to say that they could be either blessed or harmful, and their impact affects whoever is linked to them. If they are blessed, they will enjoy the blessings. and if they are harmful, they will experience their harm, just like when Allah, Exalted is He, grants parents a blessed child or an evil child, where the former brings forth goodness and the latter brings forth evil to them. All this takes place by the will of Allah, because it is Him who created all causes and linked cause to effect..

2861

Muslim narrated on the authority of Aboo ‘Aqeel that Aboo Al-Mutawakkil Al-Naajee said:I called on Jaabir ibn ‘Abdullaah Al-Ansaaree(may Allah be pleased with him) and said to him, "Relate to me what you have heard from Allah's Messenger ﷺ. He (may Allah be pleased with him) said, "I accompanied him on one of the journeys." (Aboo ‘Aqeel said, "I do not know whether that journey was for the purpose of Jihaad or ‘Umrah") "On our way back to Al-Madeenah," Jaabir(may Allah be pleased with him) continued, "the Prophetﷺ said, 'Whoever wants to return earlier to his family, should hurry up.' We set off and I was on a black-red tainted camel having no defect, and people were behind me. While I was in that state the camel stopped suddenly (because of exhaustion). On that the Prophetﷺ said to me, 'O Jaabir, hold on!' Then he ﷺ hit it once with his lash and it started moving on a fast pace. He ﷺ then said, 'Will you sell the camel?' I replied in the affirmative when we reached Al-Madeenah, and the Prophetﷺwent to the Mosque along with his Companions (may Allah be pleased with him). I, too, went to him after tying the camel to the tiled floor at the Mosque’s gate. Then I said to him, 'This is your camel.' He ﷺ came out and started examining the camel and saying, 'The camel is ours.' Afterward, the Prophetﷺsent some Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) of gold saying, 'Give it to Jaabir.' Then he ﷺ asked, 'Have you taken the full price (of the camel)?' I replied in the affirmative. He ﷺ said, 'Both the price and the camel are for you.’”.

Commentary : Allah has endowed the Prophet ﷺ with the best and the most perfect moral character. He ﷺ used to check on his Companions (may Allah be pleased with them) constantly, guide them to what rectified them, financially support them, and help them out regarding their worldly and religious affairs.
In this hadeeth, Jaabir ibn ‘Abdullaah(may Allah be pleased with him) related that he accompanied the Prophet ﷺ once on a journey. Aboo ‘Aqeel Basheer ibn ‘Uqbah Al-Dawraqee Al-Basree, one of the narrators, doubted as to whether that journey was for the purpose of Jihaad or performing ‘Umrah. However, he affirmed in another version recorded in Saheeh Al-Bukhaaree that it was the Battle of Tabook, and it was also said that it was the Battle of Dhaat Al-Riqaa‘.
Jaabir(may Allah be pleased with him) added: "On our way back to Al-Madeenah, the Prophet ﷺ said, 'Whoever wants to return earlier to his family, should hurry up.' We set off, and I was on a black-red tainted camel having no defect,” the Arabic word used in the hadeeth is Shiyah, meaning a mark, gloss of a distinct color, or blemish, “and people were behind me.” This means that his camel was ahead of other camels. Jaabir(may Allah be pleased with him) added: “While I was in that state the camel stopped suddenly (because of exhaustion). On that the Prophet ﷺ said to me, 'O Jaabir, hold on,' meaning hold onto the back of the camel. Then he ﷺ hit it once with his lash and it started moving at a fast pace.” The Prophet ﷺ then asked Jaabir(may Allah be pleased with him) to sell him the camel. It is narrated in Saheeh Al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ concluded the sale transaction during the journey and lent it to Jaabir(may Allah be pleased with him) to ride it until they reached Al-Madeenah, and Jaabir(may Allah be pleased with him) approved. When they reached Al-Madeenah, and the Prophet ﷺ went to the mosque along with his Companions (may Allah be pleased with them), and Jaabir(may Allah be pleased with him) went to him after tying the camel to the tiled floor at the mosque’s gate. He (may Allah be pleased with him)said to the Prophet ﷺ, “This is your camel.” He ﷺ came out, went around the camel, and started examining it, saying, 'The camel is ours.' This statement could be indicative of concluding the sale transaction. Afterward, the Prophet ﷺ sent some Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) of gold saying, 'Give it to Jaabir.' The Ooqiyyah equaled about 40 Dirhams of silver. He ﷺ gave him the price and the camel, as a gift. This underlines the generosity and munificence of the Prophet ﷺ with his Companions (may Allah be pleased with them).
The hadeeth highlights a sign of the prophethood of Muhammad ﷺ.
It is also deduced from the hadeeth that it is allowable to hurt an animal, urging it to do what benefits it..

2872

Anas (may Allah be pleased with him) narrated: The Prophetﷺhad a she camel called Al-‘Adbaa’ which could not be excelled in a race. (Humayd, a sub-narrator said, "Or could hardly be excelled.") Once a Bedouin came riding a camel below six years of age which surpasses it (i.e., Al-‘Adbaa’) in the race. Muslims disliked it so much that the Prophetﷺ noticed their distress. He ﷺ then said, “It is a divine norm that Allah, Exalted is He, brings down whatever rises high in this worldly life.”
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Commentary :
One of the divine norms decreed by Allah, Exalted is He, for His creation is the regular alteration of rise and fall and the constant state of change; nothing remains unchanged in the worldly life.
In this hadeeth, Anas (may Allah be pleased with him) narrated that the Prophetﷺhad a she-camel called Al-‘Adbaa,’ a nickname that literally denotes having a cleft ear. The Prophet’s camel did not have a cleft ear, despite the nickname, and it was amazingly fast and could not be excelled and outrun in a race. Once a Bedouin came riding a camel below six years of age which outran Al-‘Adbaa.’The Muslims disliked it so much that the Prophetﷺ noticed their distress and knew that they found it hard to accept such defeat. He ﷺ then said, “It is a divine norm that Allah, Exalted is He, brings down whatever rises high in this worldly life.” The Prophet ﷺ clarified to them that the divine norm decreed by Allah, Exalted is He, in governing the affairs of the worldly life entails that whenever something should rise high and becomes exalted in this worldly life, Allah, Exalted is He, lowers it and brings it down.
It is deduced from the hadeeth that it is permissible to organize camel races.
The hadeeth warns againstflaunting and boasting about worldly gains..

2875

‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, said:I requested the Prophetﷺ topermit me to participate in Jihaad, but he ﷺ said, "Your Jihaad is the performance of Hajj."
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Commentary :
Jihaad is the pinnacle of Islam, and it requires certain (physical and emotional) capabilities, and Allah, Exalted is He, has conveniently relieved some people of such an obligation, including women.
In this hadeeth, the Mother of the Believers, ‘Aa’ishah(may Allah be pleased with her) stated that she asked the Prophetﷺ to allow her to participate in Jihaad, given its great virtues and refined rank in the sight of Allah, Exalted is He, but he ﷺ said, "Your Jihaad is the performance of Hajj.” This means that women are required to strive and exert physical effort in Hajj rather than on the battlefield, for they are (inherently delicate and) unable to handle face-to-face confrontations with the enemy on the battlefield, being beyond their innate capacity. The same goes of ‘Umrah, i.e., women are rather required to strive and exert physical effort in ‘Umrah rather than on the battlefield. The version recorded by Ibn Maajah reads: “What is incumbent on them (i.e., women) is the Jihaad that does not involve fighting, namely, Hajj and ‘Umrah.”
Women earn rewards for performing Hajj and ‘Umrah that are equal to those earned by men for partaking in Jihaad. It was also said that the obligatory Jihaad, meaning, striving in Allah’s Cause, for women is performing Hajj and ‘Umrah, just like it is obligatory on every male believer to partake in Jihaad in Allah’s Cause, if he is able.
Hajj is described as Jihaad, either in terms of Taghleeb (i.e., an expression in the Arabic language that consists of just one word but indicates two different things at the same time; one of the words takes preference or is treated as being used in the majority, for a given reason) or verbatim. Jihaad in this context is striving against one’s own (evil-enjoining) ‘self,’ because Hajj involves enduring physical and financial hardship. It is noteworthy that it is allowable for women to accompany the Muslim army, to help the male fighters out by conducting the tasks that are compatible with their physical capabilities, such as the provision of medical treatment for the injured, serving water to the fighters, and the like.
The hadeeth highlights the great virtues and rewards of Hajj, designated for both those who perform it as an obligatory act of worship and those who perform it as a voluntary one.
It is also inferred therefrom that the grace of Allah, Exalted is He, conferred upon people is great and enormous; He does not close some doors except to open others. .

2876

‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the Prophetﷺ was asked by his wives about the Jihaad and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj."
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Commentary :
Jihaad is the pinnacle of Islam, and it requires certain (physical and emotional) capabilities, and Allah, Exalted is He, has conveniently relieved some people, including women, of such an obligation.
In this hadeeth, ‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the wives of the Prophetﷺ asked him to partake in Jihaad (like men did), and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj,” to highlight its great virtues and refined status in the sight of Allah, Exalted is He. The Prophet’s wives (may Allah be pleased with them) were keen to ask him about participating in Jihaad, on the battlefield, like men, but the Prophet ﷺ informed them of an act of worship that substituted Jihaad for them and befitted their (delicate) nature; a Jihaad that involves no fighting, i.e., Hajj, and the same goes for ‘Umrah. The version recorded by Ibn Maajah reads: “What is incumbent on them (i.e., women) is the Jihaad that does not involve fighting, namely, Hajj and ‘Umrah.”
Women earn rewards for performing Hajj and ‘Umrah that are equal to those earned by men for partaking in Jihaad. It was also said that the obligatory Jihaad for them is performing Hajj and ‘Umrah, just like it is obligatory on every believer to partake in Jihaad in Allah’s Cause, if he is able.
Hajj is described as Jihaad, either in terms of Taghleeb (i.e., an expression in the Arabic language that consists of just one word but indicates two different things at the same time; one of the words takes preference or is treated as being used in the majority, for a given reason) or verbatim. Jihaad in this context is striving against one’s own (evil-enjoining) ‘self,’ because Hajj involves enduring physical and financial hardship. It is noteworthy that it is allowable for women to accompany the Muslim army, to help the male fighters out by conducting the tasks that are compatible with their physical capabilities (and delicate nature), such as the provision of medical treatment of the injured, serving water to the fighters, and the like.
The hadeeth urges Muslims to keenly perform the best and most rewardable good deeds.
It is deduced from the hadeeth that it is not incumbent on women to partake in Jihaad, and that Hajj is the best form of Jihaad (striving) befitting them because it does not involve fighting; it is more becoming for women to veil themselves and refrain from direct interactions with men (for no need), and this is possible for them when performing Hajj.
The hadeeth underlines the great virtues and rewards of Hajj designated for those who perform it as an obligatory act of worship or a voluntary one..

2881

Tha‘labah ibn Abee Maalik narrated that ‘Umar ibn Al-Khattaab(may Allah be pleased with him) distributed some garments amongst the women of Al-Madeenah. One good garment remained, and one of those present with him said, "O Commander of the Believers! Give this (remaining) garment to your wife, the (grand) daughter of Allah's Messenger ﷺ.” They meant Umm Kulthoom, the daughter of ‘Alee (may Allah be pleased with them). ‘Umar said, Umm Saleet has more right (to have it)." Umm Saleet(may Allah be pleased with her) was a woman from the Ansaar who had given the pledge of allegiance to Allah's Messenger ﷺ. ‘Umar (may Allah be pleased with him) said, "She (i.e., Umm Saleet) used to carry the water skins for us on the day of Uhud."
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Commentary :
Allah, Exalted is He, favored the senior Muslims (i.e., those who embraced Islam first) and singled them out for the highest ranks in Paradise, because He established the religion of Islam at their hands. Al-Faarooq‘Umar ibn Al-Khattaab(may Allah be pleased with him)knew this well and acknowledged the rights of these senior Muslims. He (may Allah be pleased with him) gave them priority over others in terms of grants (i.e., allowances assigned by rulers to the eligible recipients, such as employees and soldiers).
In this report, Tha‘labah ibn Abee Maalik Al-Qurdhee – scholars held different opinions as to whether or not he was a Companion - narrated that ‘Umar ibn Al-Khattaab(may Allah be pleased with him) distributed some garments amongst the women of Al-Madeenah. The Arabic word used in the hadeeth is Muroot, pl. of Mirt, which meant woolen or silken clothes. One of these garments remained, and one of those present with him said, "O Commander of the Believers! Give this (remaining) garment to your wife, the (grand) daughter of Allah's Messenger ﷺ.” They meant Umm Kulthoom, the daughter of ‘Alee ibn AbeeTaalib(may Allah be pleased with them). They attributed her directly to the Prophet ﷺ because she was the daughter of Faatimah(may Allah be pleased with him), who had four children with ‘Alee: Al-Hasan, Al-Husayn, Zaynab, and Umm Kulthoom(may Allah be pleased with them), and ‘Umar married Umm Kulthoom(may Allah be pleased with them). He (may Allah be pleased with him) said, “Umm Saleet has more right (to it)." Umm Saleet(may Allah be pleased with her) was a woman from the Ansaar who had given the Bay‘ah (i.e., pledge of allegiance) to Allah's Messenger ﷺ. ‘Umar (may Allah be pleased with him) further explained, "She (i.e., Umm Saleet) carried the water skins for us on the day of Uhud,” in 3 A.H.
The hadeeth underlines that ‘Umar (may Allah be pleased with him) acknowledged and honored the rights of the Ansaar and gave them precedence over his own wife and granddaughter of the Prophet ﷺ.
It is deduced from the hadeeth that it is allowable for women to accompany the Muslim army, to help the male fighters out by carrying out the tasks that are compatible with their physical capabilities (and delicate nature), such as the provision of medical treatment for the injured, serving water to the fighters, and the like..

2882

Al-Rubayyi‘ bintMu‘auwwidh(may Allah be pleased with her) narrated:We were in the company of the Prophetﷺ providing the wounded with water and treating them and bringing the killed to Al-Madeenah (from the battlefield) .
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Commentary :
Allah, Exalted is He, did not deem it obligatory on women to partake in fighting in His cause, for it is an exclusive obligation on men. However, women are still allowed to partake in Jihaad along with men and perform the tasks that befit their innately delicate nature.
In this hadeeth, Al-Rubayyi‘ bintMu‘auwwidh ibn ‘Afraa’ (may Allah be pleased with her) narrated that she and some other women used to accompany the Prophetﷺ in battles, providing the wounded with water, medical treatment, and carrying the killed back to Al-Madeenah (from the battlefield)to be buried therein..

2887

Narrated AbooHurayrah (may Allah be pleased with him):The Prophet ﷺ said, "Let the slave of Dinar and Dirham, and the slave of Khameesah (i.e., wealth and luxurious clothes) perish as he is pleased if these (worldly) things are given to him, and if not, he is displeased. Let such a person perish and relapse, and if he is pierced with a thorn, let him not find anyone to take it out for him. Paradise is for him who holds the reins of his horse to strive in Allah's Cause (i.e., partake in Jihaad), with his hair unkempt and feet covered with dust: if he is appointed in the vanguard, he is perfectly satisfied with his post of guarding, and if he is appointed in the rearward, he accepts his post with satisfaction; (he is so simple and unambiguous that) if he asks for permission he is not permitted, and if he intercedes, his intercession is not accepted.".

Commentary :
The most wretched of all people is the one who takes his own (sinful) urges and desires as an object of worship, exerting all his effort to gratify and chase after such desires. By doing so, he fails to realize the very purpose for which he was created in the first place, namely, the worship of Allah, Exalted is He, and instead pursues instant gratification of desires by doing what does not please his Lord. This involves trading his (lasting) Hereafter for the (fleeting) worldly life. On the contrary, the most blessed and happiest of all people is the one who devotes his life to Allah, Exalted is He, seeking His pleasure, and aspiring only to His reward, designated for His righteous servants.
In this hadeeth, the Prophet ﷺ warned all the believers against becoming enslaved to their own urges and desires, and urged them to devote their lives to Allah, Exalted is He, and strive in His cause. He ﷺ said, "Let the slave of Dinar and Dirham, and the slave of Khameesah (i.e., wealth and luxurious clothes) perish.” The Khameesah is a kind of fine garment or black rectangle striped sheet. The reason for such a supplication against this person is explained in the following statement: he ﷺ said: ‘as he is pleased if these (worldly) things are given to him, and if not, he is displeased.” Such a person is wretched because whenever he is given worldly gains, wealth, and the gratification of his desires, he feels satisfied and pleased with Allah, Exalted is He, and whenever he is deprived of any of them, he becomes dissatisfied and displeased with Him! The Prophet ﷺ repeated his supplication against such a person to be wretched in order todiscourageMuslims from such an unbecoming quality. He ﷺ added: “Let such a person perish and relapse,” meaning to incur loss and ruin on himself, “and if he is pierced with a thorn, let him not find anyone to take it out for him,” meaning to try removing it by means of tweezers or the like, and it would not come out on its own as well. This means that whenever the least amount of harm should befall him, he would not find any help or relief.
Afterward, the Prophet ﷺ praised the inconspicuous devout servant of Allah, Exalted is He, (i.e., who may seem insignificant and inferior in the eyes of people) who partakes in Jihaad, caring less about (chasing after) worldly gains and luxuries or seeking them. He ﷺ said: “Paradise is for him,” the Arabic word used in the hadeeth is Toobaa, a name that refers to a tree in Paradise. He ﷺ is supplicating that such a person should be admitted to Paradise, because Toobaa is the most famous and best tree therein, “who holds the reins of his horse to strive in Allah's Cause (i.e., partake in Jihaad), with his hair unkempt and feet covered with dust: if he is appointed in the vanguard, he is perfectly satisfied with his post of guarding,” at the front, “and if he is appointed in the rearward, he accepts his post with satisfaction;’ aspiring to the reward of Allah, Exalted is He. Such person may be unnoticed by people; they do not hold him in such high regard, nor does he seek to win their praise and admiration; “(he is so simple and unambiguous that) if he asks for permission he is not permitted, and if he intercedes, his intercession is not accepted,” because he seems insignificant and inferior in people’s eyes. However, he is held in high regard by Allah, Exalted is He, and his rewards are preserved for him (in the Hereafter).
The hadeeth warns against greed for worldly pleasures and following one’s (sinful) urges and desires.
It also discourages Muslims from seeking after positions of authority (prominence), and fame, and highlights the virtues of being modestly inconspicuous and humble in people’s eyes..

2888

Anas (may Allah be pleased with him) narrated:
I was in the company of Jaabir ibn ‘Abdullaah(may Allah be pleased with him) on a journey and he used to serve me though he was older than I. Jareer said, "I saw the Ansaar doing a thing(i.e., showing great reverence to the Prophetﷺ)for which I have vowed that whenever I meet any of them, I will serve him."
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Commentary :
The Companions (may Allah be pleased with them) dearly loved the Messenger of Allah ﷺ, and they also loved whoever loved him ﷺ, eagerly served him and fulfilled his needs, and gave us the greatest examples in this regard.
In this report, Jareer ibn ‘Abdullaah(may Allah be pleased with him) underlined his deep love for the Prophet ﷺ, and of the Ansaar for their service of him. Anas (may Allah be pleased with him) stated that he once accompanied Jareer ibn ‘Abdullaah Al-Bajalee(may Allah be pleased with him) on a journey and he hastened to serve him, though he was older than Anas (may Allah be pleased with them). Jareer(may Allah be pleased with him) explained that he did so as an expression of gratitude and appreciation for what the Ansaar did, and their laudable service of the Prophet ﷺ, and out of great reverence to them. Therefore, he (may Allah be pleased with him) vowed that whenever he should meet any of the Ansaar, he would devotedly serve him, as a reward for their devotion in serving the Prophet ﷺ.
The hadeeth underlines the virtues of the Ansaar, the merits of Jareer(may Allah be pleased with him), and his humbleness towards and deep love for the Prophet ﷺ..

2890

Anas (may Allah be pleased with him) said:
We were with the Prophet ﷺ (on a journey) and the only shade one could have, was the shade made by one's own garment. Those who fasted did not do any work and those who did not fast served the camels, brought water on them, and treated the sick (and wounded). So, the Prophet ﷺ said, "Today, those who were not fasting took (all) the reward.".

Commentary :
Helping and serving the weak and needy are among the best and most rewarding acts of righteousness.
In this hadeeth, Anas (may Allah be pleased with him) narrated that they were once with the Prophet ﷺ (on a journey in one of the battles) and it was an extremely sweltering day; the only shade one could have been the shade made by one's own garment. Some of the Companions (may Allah be pleased with them) were fasting on that day. Those who fasted did not do any work or acts of service, because of fasting, enduring the nuisance of travel, and preparing for Jihaad, and those who did not fast served the camels, brought water to them, served (the fasting ones), and treated the sick (and wounded). They carried out all the exhausting tasks of bringing water, preparing food, and fetching fodder. So, the Prophet ﷺ said, "Today, those who were not fasting took (all) the reward,” meaning that they earned the most perfect and greatest share of reward because the benefit of fasting is limited to the fasting person only, while the benefit of those who did not fast extended to others as well. However, this does not suggest that their rewards were diminished in the slightest, but rather means that those who did not fast earned greater rewards for performing services for others, as well as their own personal responsibilities.
The hadeeth highlights the austere living conditions and (financial) hardship endured by the Prophet ﷺ and his Companions (may Allah be pleased with them)..

2892

Sahl ibn Sa‘d Al-Saa‘dee(may Allah be pleased with him) narrated that Allah's Messenger ﷺ said, "To observe Ribaat (i.e., guarding at frontier outposts in support of Allah's Cause), guarding Muslims from the disbelievers in Allah's Cause, for one day is better than the worldly life and everything therein, and a place in Paradise as small as that occupied by the whip of one of you is better than the worldly life and everything therein; and a morning's or an evening's journey which a person travels in Allah's Cause is better than the worldly life and everything therein."
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Commentary :
Jihaad in Allah’s Cause is the pinnacle of Islam and a source of glory for all Muslims. It is a great means to enter Paradise, and manytextual evidence encourage and urge Muslims to partake in Jihaad, and underline the great reward designated for this worshipful act.
In this hadeeth, the Prophet ﷺ highlighted that observing Ribaat (i.e., guarding at frontier outposts in support of Allah's Cause), and guarding Muslims against the disbelievers’ potential assaults for one day, is better than the worldly life and everything therein, and this reward is earned because Ribaat involves putting one’s life on the line to defend Islam and protect Muslims.
He ﷺ also underlined that a small place in Paradise, being the (eternal) bliss earned by observing Ribaat, that is as small as a place occupied by the whip of a Mujaahid (i.e., Muslim fighter partaking in Jihaad) is better than the whole worldly life and everything therein, because the worldly life is fleeting and Paradise and the bliss therein, no matter how insignificant it may seem in that simile, are lasting and enduring. Verily, what is lasting is better than what is fleeting, in all respects.
The Prophet ﷺ also said that a morning's or an evening's journey which a person travels once in Allah's Cause is better than the worldly life and everything therein.
The hadeeth highlights the great virtues of Ribaat in Allah’s Cause.
It underlines the insignificance of the (short-lived) worldly life compared to the (everlasting) Hereafter..

2893

Anas ibn Maalik (may Allah be pleased with him) narrated:
The Prophetﷺ said to AbooTalhah(may Allah be pleased with him), "Choose one of your boy servants to serve me in my expedition to Khaybar." So, AbooTalhah(may Allah be pleased with him) took me letting me ride behind him while I was a boy nearing the age of puberty. I used to serve Allah's Messenger ﷺwhen he stopped to rest. I heard him saying repeatedly, "O Allah! I seek refuge with You from distress and sorrow, from helplessness and laziness, from miserliness and cowardice, from being heavily in debt and from being overcome by men." Then we reached Khaybar; and when Allah enabled him to conquer the Fort (of Khaybar), the beauty of SafiyyahbintHuyayy ibn Akhtab(may Allah be pleased with her)was described to him. Her husband had been killed while she was a bride. So, Allah's Messenger ﷺ chose her for himself (i.e., to be his wife) and took her along with him till we reached a place called Sadd Al-Sahbaa’ where her menses were over and he took her for his wife. Hays (i.e., a kind of desert;stoneless dates that are mixed with dried yoghurt or flour or butter) was served on a small leather sheet. Then Allah's Messenger ﷺ told me to call those who were around me. So, that was the marriage banquet of Allah's Messenger ﷺ and Safiyyah. We left for Al-Madeenah afterward. I saw Allah's Messenger ﷺ folding a cloak round the hump of the camel so as to make a wide space for Safiyyah(may Allah be pleased with her) (to sit on behind him) He ﷺ sat beside his camel letting his knees for Safiyyah(may Allah be pleased with her) to put her feet on so as to mount the camel. Then, we proceeded till we approached Al-Madeenah; he ﷺ looked at Uhud (mountain) and said, "This is a mountain which loves us and is loved by us." Then, he ﷺ looked at Al-Madeenah and said, "O Allah! I declare the area between its (i.e., Al-Madeenah's) two mountains a sanctuary as Prophet Ibraaheem (Abraham) declared Makkah to be a sanctuary. O Allah! Bless them (i.e., the people of Al-Madeenah) in their Mudd and Saa‘ (i.e., dry measures used for agricultural produce by the Arabs in the Prophet's lifetime).”
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Commentary :
The Companions (may Allah be pleased with them) enjoyed the company of the Messenger of Allah ﷺ in residence and travel and were his best helpers. They strove to fulfill his needs and carry out his commands and were also the best conveyers of his Sunnah and guidance to the following Muslim generations.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that the Prophetﷺ asked AbooTalhah, the stepfather of Anas (may Allah be pleased with them) to choose one of his servants to serve him in his expedition to Khaybar in 7 A.H. Khaybar was a village inhabited by Jews, about 153 km away from Al-Madeenah on the way to Shaam.
Therefore, AbooTalhah took Anas (may Allah be pleased with them), letting him ride behind him. Anas (may Allah be pleased with them) was then a young boy near the age of puberty. It is known that Anas (may Allah be pleased with him) served the Prophet ﷺ for years before Khaybar. This statement may be interpreted as to mean seeking AbooTalhah’s permission to take Anas on that journey, not to serve the Prophet ﷺ in general. During that journey, he (may Allah be pleased with him) used to serve the Prophet ﷺ whenever he stopped to rest in any place and at any time, and would hear him saying repeatedly, "O Allah! I seek refuge with You from distress and sorrow, from helplessness and laziness, from miserliness and cowardice, from being heavily in debt and from being overcome by men." In this supplication, the Prophet ﷺ combined all the main evil qualities that hinder good-doing. He ﷺ sought refuge with Allah, Exalted is He, from distress and sorrow; the first denotes anxiety about potential harm, whereas the second meansdeep distress regarding an unpleasant event that had happened. It was also said that the Arabic words used in the hadeeth (Hamm and Hazan) denote the same meaning. Moreover, he ﷺ sought refuge from helplessness and laziness; the first implies inability, while the second means neglecting a duty that one was able to do. He ﷺ also sought refuge frommiserliness and cowardice, because these two bad qualities involve falling short in carrying out one’s duties and obligations, honoring the rights of Allah, Exalted is He, and eliminating evils (as enjoined), and also because the moderate courage and inner strength empowers a person to perfect his worshipful acts and support the wronged and oppressed, and avoiding miserliness enables him to fulfill the due financial rights, generously spend in charity, embody refined morals, and refrain from coveting what he does not have. Afterward, he ﷺ sought refuge frombeing heavily in debt, and inability to repay it, especially when the creditors claim it, and from being overcome by men, meaning the oppression or dominion of unjust men or creditors over him.
Anas (may Allah be pleased with him) related that when they reached Khaybar; and when Allah, Exalted is He, enabled the Prophet ﷺ to conquer the Fort (of Khaybar), the beauty of SafiyyahbintHuyayy ibn Akhtab(may Allah be pleased with her)was described to him. Her husband, Kinaanah ibn Al-Rabee‘ ibn Abee Al-Huqayq, had been killed while she was still a bride. So, Allah's Messenger ﷺ chose her for himself (i.e., to be his wife), because she was their king’s daughter. He ﷺ took her along with him till they reached a place called Sadd Al-Sahbaa,’ a place at the lower part of Khaybar, southeast of Thamad, which is a village near Khaybar to the north. Safiyyah(may Allah be pleased with her) attained ritual purity after her menses ended and the Prophet ﷺ consummated his marriage to her. Hays (i.e., a kind of dessert;stoneless dates that are mixed with dried yoghurt or flour or butter) was served on a small leather sheet. Allah's Messenger ﷺ told Anas (may Allah be pleased with him) to inform the Muslims of the marriage banquet thrown by Allah's Messenger ﷺ when he married Safiyyah(may Allah be pleased with her), and this banquet did not include bread nor meat.
Afterward, Anas (may Allah be pleased with him) related that they left for Al-Madeenah, and he saw Allah's Messenger ﷺ folding a cloak round the hump of the camel so as to make a wide space for Safiyyah(may Allah be pleased with her) (to sit on it behind him). He ﷺ sat beside his camel placing his knees for Safiyyah(may Allah be pleased with her) to put her feet on so as to mount the camel easily. Then, they proceeded till they approached Al-Madeenah; the Prophet ﷺ looked at Uhud (mountain), which is located in the north-west of Al-Madeenah, 4 km from the Prophet’s Mosque. The famous Battle of Uhud took place in 3 A.H. near it. The Prophet ﷺ said, "This is a mountain which loves us and is loved by us." This means that he ﷺ loved those residing near and around it. The Prophet’s love for the mountain entails it being blessed and encourages Muslims to seek residence near it.
The Prophet ﷺ looked at Al-Madeenah and said, "O Allah! I declare the area between its (i.e., Al-Madeenah's) two mountains a sanctuary as Prophet Ibraaheem (Abraham) declared Makkah to be a sanctuary. O Allah! Bless them (i.e., the people of Al-Madeenah) in their Mudd and Saa‘ (i.e., dry measures used for agricultural produce by the Arabs in the Prophet's lifetime).”
The Arabic word Laabah means Harrah, which is a stony tract or lava field, whose stones are black, as if they were burned with fire. Al-Madeenah is located between two Harrahs; the Harrah of Waaqim to the east, where the Mosque of Qubaa’ and Waaqim fortress are situated, and the Harrah of Wabarah to the west, where Masjid Al-Qiblatayn is located. A Saudi official committee has defined the limits of Al-Madeenah sanctuary, and the Madeenah Municipality has installed architectural signs in the shape of the arcs of the Prophet's Mosque to mark the limits of the sanctuary.
The sacredness of Al-Madeenahis manifested in the fact that whatever lies within its boundaries is declared inviolable; no animal may be hunted, and no tree therein may be cut down. As for trees and plants that people grow and plant, it is permissible for people to cut down and eat from them. No religious innovation may be introduced therein, and none may do what contravenes the religion of Allah or commit an act of injustice or a crime warranting the implementation of the Hudood (i.e., the plural of Hadd, the corporal punishment determined by the Islamic law). This meaning is further explained by another version of the hadeeth recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reading, “Al-Madeenah is a sanctuary from such-and-such place to such-and-such place. Its trees may not be cut, and no innovation may be introduced therein, and whoever introduces an innovation (in religion) therein, will incur the curse of Allah, the angels, and all people.”
The Prophet ﷺ further added: “O Allah! I declare the area between its (i.e., Al-Madeenah's) two mountains a sanctuary as Prophet Ibraaheem (Abraham) declared Makkah to be a sanctuary.” Prophet Ibraaheem declared Makkah a sanctuary, meaning inviolable, by the permission of Allah, Exalted is He, and similarly Al-Madeenah was declared an inviolable sanctuary, except with regard to the prescribed punishment for hunting in Makkah.
Lastly, the Prophet ﷺ supplicated Allah, Exalted is He, to bless the food measured by the Mudd and Saa‘ (i.e., dry measures used for agricultural produce by the Arabs in the Prophet's lifetime). The Saa‘ equaled four Mudds, and the Mudd equaled two handfuls scooped up by someone with hands of average size. On account ofthis supplication, Allah, Exalted is He, blessed the Saa‘ of Al-Madeenah so much that it would be sufficient for a greater number of people than what it would normally suffice elsewhere, and this was tangible and noticeable to the people of Al-Madeenah.
It is deduced from the hadeeth that it is allowable to hire an orphan to perform certain tasks.
It is also inferred that it is permissible to bring young boys on military expeditions.
It is also deduced that a Muslim may throw a wedding banquet, and it may include food other than bread and meat.
The hadeeth highlights the virtues of Uhud mountain.
It also underlines the virtues of Al-Madeenah and the Prophet’s ﷺsupplications for it.
It is inferred therefrom that a younger person may serve an elder one because of his refined status, being held in high esteem by his people, his knowledge, righteousness, and the like.
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2896

Mus‘ab ibn Sa‘d(may Allah be pleased with him) narrated:
Once Sa‘d (ibn AbeeWaqqaas)(may Allah be pleased with him) thought that he was superior to those who were below him in rank. On that the Prophetﷺsaid, "You gain no victory or livelihood except through (the blessings and invocations of) the poor amongst you."
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Commentary :
The Prophet ﷺ was a merciful teacher, a kind educator and giver of discipline, and a forbearing mentor. Whenever he ﷺ saw one of his Companions (may Allah be pleased with them)making a mistake, he ﷺ would kindly correct him and guide him to what is good and right.
In this hadeeth, Mus‘ab ibn Sa‘d(may Allah be pleased with him) narrated that Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them) thought that he was superior to those who were below him in rank, thanks to his physical strength and courage on the battlefield. On that, the Prophetﷺ reminded him of the virtues of those who were below him in rank, andthat Allah, Exalted is He, grants Muslims victory and livelihood because of the blessings and invocations of the poor amongst them. Allah, Exalted is He, bestows upon Muslims triumph over their enemies by means of the strength and courage of the strong Muslim fighters, and He also confers upon him victory because of the supplication of the weak Muslims and their submission to Him. This is because their worship and invocationsare characterized by sincerity and devotion, for their hearts are not attached to any of the (alluring) worldly pleasures and luxuries, and their consciences are clear. Such people seek after realizing one main purpose; the Hereafter (and they are not caught up in the worldly life). The Prophet ﷺ wanted to urge Sa‘d(may Allah be pleased with him) to embody humbleness and warn the believers against arrogance and conceit, lest these things should find their way to their hearts, driving them to look down on any of their fellow Muslims (who may be lower than them in rank).
It is deduced from the hadeeth that Muslims should value the supplication of their weak fellow Muslims to be blessed with victory over their enemies, because victory is a blessing conferred by Allah, Exalted is He, upon Muslims. They must not rely merely on their military strength, heroism, and courage. Rather, they should duly rely on Allah, Exalted is He, and invoke and implore Him abundantly..

2897

AbooSa‘Eid Al-Khudree(may Allah be pleased with him) narrated:
The Prophetﷺsaid, "A time will come when groups of people will go for Jihaad and it will be asked, 'Is there anyone amongst you who has enjoyed the company of the Prophet ﷺ?' The answer will be, 'Yes.' Then they will be given victory (by Allah) (because of him). Then a time will come when it will be asked. 'Is there anyone amongst you who has enjoyed the company of the Companions of the Prophet ﷺ?' It will be said, 'Yes,' and they will be given victory (by Allah). Then a time will come when it will be said, 'Is there anyone amongst you who has enjoyed the company of the companions of the Prophet’s Companions ﷺ?' It will be said, 'Yes,' and they will be given victory (by Allah).”
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Commentary :
The best people, next to the Prophets of Allah, were the Companions (may Allah be pleased with them), then those who followed them, and those who followed them, and so on, as stated by the Prophet ﷺ.
This hadeeth highlights the virtues of the first three Muslim generations and that the victory of Islam was bestowed by Allah, Exalted is He, upon Muslims at their hands. In this hadeeth, the Prophet ﷺ stated that a time shall come when groups of people will partake in Jihaad in Allah’s Cause and it will be asked, 'Is there anyone amongst you who has enjoyed the company of the Prophet ﷺ?' The answer will be, 'Yes.' Then they will be blessed with victory by Allah, Exalted is He, because of them, given the merits and refined status of the Companions (may Allah be pleased with them). He ﷺ added, “Then a time will come when it will be asked. 'Is there anyone amongst you who has enjoyed the company of the Companions of the Prophet ﷺ?' It will be said, 'Yes,' and they will be given victory (by Allah).” They will also be blessed with victory at their hands because of their merits and refined status, being the companions of the Prophet’s Companions (may Allah be pleased with them), who embodied their morals and followed their example. Afterward, the Prophet ﷺ added: “Then a time will come when it will be said, 'Is there anyone amongst you who has enjoyed the company of the companions of the Prophet’s Companions?' It will be said, 'Yes,' and they will be given victory (by Allah).” They will also be blessed with victory at their hands because of their merits and refined status, being the students of the companions of the Prophet’s Companions (may Allah be pleased with them) who embodied their morals and followed their example and learned the knowledge they conveyed to them.
The hadeeth highlights the signs of prophethood.
It underlines the virtues of the first three Muslim generations..

2898

Sahl ibn Sa‘d Al-Saa‘idee(may Allah be pleased with him) narrated:
Allah's Messenger ﷺand the pagans faced each other and started fighting. When Allah's Messenger ﷺ returned to his camp and the pagans returned to theirs, somebody talked about a man amongst the Companions of Allah's Messenger ﷺwho would chase and kill with his sword any pagan going alone. He said, "Nobody did his job (i.e., fighting) so properly today as that man." Allah's Messenger ﷺ said, "Indeed, he is amongst the people of Hellfire." A man said, "I shall accompany him (to watch what he does warranting it)." Thus, he accompanied him, and wherever he stood, he would stand with him, and wherever he ran, he would run with him (i.e., he did not let him leave his sight). Afterward, the (brave) man got wounded seriously and he decided to bring about his death quickly. He planted the blade of the sword in the ground directing its sharp end towards his chest between his two breasts. Then he leaned on the sword and killed himself! The other man came to Allah's Messenger ﷺand said, "I testify that you are truly Allah's Messenger ﷺ!” The Prophetﷺasked, "What has happened?" He replied, "(It is about) the man whom you had described as one of the people of the Hellfire. People were greatly surprised at what you said, and I said to myself, 'I will find out his reality for you.' So, I came out seeking him. He got severely wounded and hastened to die by slanting the blade of his sword in the ground directing its sharp end towards his chest between his two breasts. Then he eased on his sword and killed himself!” When Allah's Messenger ﷺsaid, "A man may seem to people as if he were practicing the deeds of the people of Paradise while in fact he is from the people of the Hellfire, another may seem to people as if he were practicing the deeds of the people of Hellfire, while in fact he is from the people of Paradise."
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Commentary :
Having a good final stage of life is a blessing bestowed by Allah, Exalted is He, upon His servant, and it is afruit of the inward Jihaad (i.e., striving against one’s own ‘self’) and the outwardone (i.e., striving against the enemies of Islam and Muslims), in obedience to Allah, Exalted is He. On the other hand, having a foul final stage of life is indicative of loss and ruin (in the Hereafter), and it is the result of one’s negligence in obeying Allah, Exalted is He, and submissively devoting the heart and body parts to Him.
In this hadeeth, Sahl ibn Sa‘d Al-Saa‘idee(may Allah be pleased with him)narrated that Allah's Messenger ﷺand the pagans faced each other and started fighting. When Allah's Messenger ﷺ returned to his camp and when the pagans returned to theirs after the first day of fighting, somebody talked about a man amongst the Companions of Allah's Messenger ﷺ, named Quzmaan,who was brave on the battlefield, and would chase and kill with his sword any pagan going alone, thanks to his (notable) physical strength and courage. People talked about the exceptional bravery of such a strong warrior, and said, "Nobody did his job (i.e., fighting) so properly today as that man." Thereupon, the Prophet ﷺ informed them, based on the divine revelation, that he belonged to the People of Hellfire!
A man (astonishedly) said (to himself), "I shall accompany him (to watch what he does)," to find out the reason that warranted labelling him as one of the People of Hellfire, since his outward deeds seemed to be good, indicating his righteousness, yet the Prophet ﷺ (decisively) stated that he would be thrown into Hellfire!
The man related that he accompanied the man in question and did not let him leave his sight; wherever he stood, his companion would stand with him, and wherever he ran, his companion would run with him, to monitor all his acts closely. He said: “Then the (brave) man got wounded seriously and he decided to bring about his death quickly. He planted the sword in the ground, directing its sharp end towards his chest between his two breasts. Then he leaned on the sword and killed himself!” The Companion who had accompanied the man in question, went to Allah's Messenger ﷺand said, "I testify that you are truly Allah's Messenger ﷺ!” The Prophetﷺasked, "What has happened?" He replied, "(It is about) the man whom you had described as one of the people of Hellfire. People were greatly surprised at what you said, and I said to myself, 'I will find out his reality for you.' So, I went out seeking him.” He (may Allah be pleased with him) related to them what had happened.
Some objections were made regarding the fact that this man was decisively declared as one of the people of Hellfire only because he disobediently killed himself, yet a believer is not declared as a disbeliever on account of a sin as per the . In response, it was said that the Prophet ﷺ knew, through the divine revelation, that this man was not a true believer, and was rather a hypocrite, or that he would apostatize and declare lawful killing himself.
Thereupon, the Prophet ﷺ remarked, "A man may seem to people as if he were practicing the deeds of the people of Paradise while in fact he is from the people of Hellfire;” he may perform worshipful acts and righteous deeds, and people would assume that he would (certainly) enter Paradise, yet his inner character is contrary to what he is displaying to people, and he would be committing Riyaa’ (i.e., showing off and seeking to impress others to win their praise) or the like. Similarly, “… another may seem to people as if he were practicing the deeds of the people of Hellfire, while in fact he is from the people of Paradise;” one may commit sins and fall short in performing worshipful acts and the like, and people may assume that he would most likely be thrown into Hellfire, whereas he would (have a good inward character qualifying him to) be from the people of Paradise in the sight of Allah, Exalted is He. Therefore, He may guide him to perform virtuous deeds and acts of obedience, repent, and have a good final stage of life (to earn Paradise).
The hadeeth warns against being deceived by one’s (outward appearance and) good deeds, or relying merely on his good deeds, since his situation may change in a blink of an eye.
It is deduced from the hadeeth that Allah, Exalted is He, examines people’s hearts and their inward characters, and holds them accountable for them accordingly..

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 `Abdullah ibn `Umar(may Allah be pleased with him):I heard the Prophetﷺsaying. "Evil omen is in three things: The horse, the woman and the house."
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‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, said:I requested the Prophetﷺ topermit me to participate in Jihaad, but he ﷺ said, "Your Jihaad is the performance of Hajj."
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‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the Prophetﷺ was asked by his wives about the Jihaad and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj."
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Al-Rubayyi‘ bintMu‘auwwidh(may Allah be pleased with her) narrated:We were in the company of the Prophetﷺ providing the wounded with water and treating them and bringing the killed to Al-Madeenah (from the battlefield) .
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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..

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..

‘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.".

Book of Hadith

| Hadiths

Narrated `Abdullah ibn `Umar(may Allah be pleased with him):I heard the Prophetﷺsaying. "Evil omen is in three things: The horse, the woman and the house." .

‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, said:I requested the Prophetﷺ topermit me to participate in Jihaad, but he ﷺ said, "Your Jihaad is the performance of Hajj." .

‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the Prophetﷺ was asked by his wives about the Jihaad and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj." .

Al-Rubayyi‘ bintMu‘auwwidh(may Allah be pleased with her) narrated:We were in the company of the Prophetﷺ providing the wounded with water and treating them and bringing the killed to Al-Madeenah (from the battlefield) . .

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 `Abdullah ibn `Umar(may Allah be pleased with him):I heard the Prophetﷺsaying. "Evil omen is in three things: The horse, the woman and the house."
.

‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, said:I requested the Prophetﷺ topermit me to participate in Jihaad, but he ﷺ said, "Your Jihaad is the performance of Hajj."
.

‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the Prophetﷺ was asked by his wives about the Jihaad and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj."
.

Al-Rubayyi‘ bintMu‘auwwidh(may Allah be pleased with her) narrated:We were in the company of the Prophetﷺ providing the wounded with water and treating them and bringing the killed to Al-Madeenah (from the battlefield) .
.