Salamah ibn Al-Akwa‘ (may Allah be pleased with him) narrated:
The Prophetﷺ passed by some people of the tribe of Banee Aslam who were practicing archery. The Prophet said, "O BaneeIsma‘eel! Practice archery as your father Isma‘eel was a great archer. Keep on throwing arrows and I am with Banee so-and-so." So, one of the parties ceased throwing. Allah's Messenger ﷺ said, "Why do you not throw?" They replied, "How should we throw while you are with them (i.e., on their side)?" On that the Prophetﷺsaid, "Throw, and I am with all of you."
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Commentary :
Allah, Exalted is He, Says (what means): {And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows.} [Quran 8:60]. In this ayah, Allah, Exalted is He, commands Muslims to be well-prepared for meeting their enemy and the enemies of Allah, Exalted is He, by harnessing all the means of force available to them. Given the fact that archery was one of the most important means of force at that time, the Prophet ﷺ urged Muslims to practice it and strongly encouraged learning and mastering archery.
In this hadeeth, it was narrated that the Prophetﷺ passed by some people of the tribe of Banee Aslam who were practicing archery. The Arabic word used in the hadeeth is Nafar, meaning a number from three to ten men. These men were practicing archery and shooting arrows (in some sort of a competition). The Prophet said, "O BaneeIsma‘eel!” He ﷺ referred to Prophet Ismaa‘eel (Ishamel) because all Arabs are his descendants and he mastered archery. He ﷺ added: “Practice archery as your father Isma‘eel was a great archer. Keep on throwing arrows and I am with Banee so-and-so," referring to one of the two parties (teams). The hadeeth recorded by Ibn Hibbaan on the authority of AbooHurayrah(may Allah be pleased with him) reads: “… and throw and I am with Ibn Al-Adra‘,” whose name was Mihjan ibn Al-Adra‘, and it was also said that his name was Dhakwaan and his nickname was Ibn Al-Adra‘.
So, one of the parties ceased throwing, upon hearing the Prophet’s ﷺstatement. He ﷺ said, "Why do you not throw?" They replied, "How should we throw while you are with them (i.e., on their side)?" They feared that it would be inappropriate to carry on and defeat them, and thus the team aided by the Prophet ﷺ should lose, out of their politeness towards the Prophet ﷺ. Their statement may also mean, ‘How could we compete with a team that you are supporting?’ Thereupon, the Prophetﷺsaid, "Throw, and I am with all of you." He ﷺ urged them to continue with practicing and competing inarchery. The Prophet’s statement guided them to correct their intention.
The hadeeth highlights that Muslims highly revered the Prophet ﷺ..

2900

AbooUsayd Al-Saa‘idee(may Allah be pleased with him) said:
On the day (of the battle) of Badr when we stood in rows against (the army of) Quraysh and they stood in rows against us, the Prophet ﷺsaid, "When they do come near you, throw arrows at them."
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Commentary :
The Great Battle of Badr was the first battle between the Prophet ﷺ and the disbelievers, and it served as the criterion between (truth and falsehood, and between) belief and disbelief. Therefore, Allah, Exalted is He, called it ‘the Day of Al-Furqaan (lit., criterion),’ and the people of Badr, meaning those who participated in the battle, were blessed with the forgiveness of their sins, as stated by the Prophet ﷺ.
In this hadeeth, the Prophet ﷺ instructed his Companions (may Allah be pleased with them), as their leader in the Battle of Badr, while they were standing in rows against (the army of) Quraysh. He ﷺsaid, "When they come near you, throw arrows at them,” meaning shoot your arrows (only) when they become near enough, within the range of your arrows, but not too close, within engagement range. The Prophet ﷺ commanded them to fire arrows at their enemies when they became within engagement range of the arrows to ensure that they would most likely hit them.Were they to shoot their arrows while they were out of their range, it would be a waste of arrows, especially given that the number of the disbelievers’ army was three times the number of the Muslims’ army! Therefore, shooting arrows at the disbelievers would help the Muslims deflect and hinder their attack.
The Battle of Badr took place in Ramadan in 2 A.H., and Allah, Exalted is He, granted the Prophet ﷺ and his Companions(may Allah be pleased with them) victory over the disbelievers of Quraysh.
The hadeeth urges Muslimsto learn archery and martial arts.
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2901

Narrated AbooHurayrah (may Allah be pleased with him):
While some Ethiopians were playing in the presence of the Prophet ﷺ, ‘Umar (may Allah be pleased with him) came in, picked up a stone and hit them with it. On that the Prophetﷺ said, "O ‘Umar! Allow them (to play)." Ma‘mar (the sub-narrator) added that they were playing in the Mosque.
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Commentary :
Training for war and making the proper preparations for meeting the enemy are recommended, because it is part of the enjoined preparation of power (and steeds of war) stated in the ayah that reads (what means): {And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows.} [Quran 8:60].
In this hadeeth, AbooHurayrah narrated that ‘Umar ibn Al-Khattaab(may Allah be pleased with them) came into the Prophet’s Mosque once while some Ethiopians were playing in the presence of the Prophet ﷺ. He (may Allah be pleased with him) picked up a stone and hit them with it. On that the Prophetﷺ said, "O ‘Umar! Allow them (to play)." The Prophet ﷺ said so because he believed that their recreational activity was beneficial for Muslims, as it involved training and getting ready for fighting.
It is deduced from the hadeeth that whoever acts on his own personal reasoning and commits a mistake, should not be blamed, because the Prophet ﷺ did not rebuke ‘Umar (may Allah be pleased with him) in that incident..

2902

Anas ibn Maalik (may Allah be pleased with him) narrated:
AbooTalhah and the Prophetﷺ used to shield themselves with one shield. AbooTalhah(may Allah be pleased with him) was a good archer, and when he threw (his arrows) the Prophetﷺwould look at the target of his arrows.
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Commentary :
The Messenger of Allah ﷺ was the perfect example and optimal role model role model in resolve, courage, and bravery, at times of both peace and war.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that the Prophet ﷺ and AbooTalhah Zayd ibn Sahl Al-Ansaaree(may Allah be pleased with him) used to shield themselves with one shield in the Battle of Uhud, because AbooTalhah(may Allah be pleased with him) was a good archer, who needed someone to hold the shield while he shot the arrows, with both his hands busy. The Prophet ﷺ would hold the shield (while AbooTalhah(may Allah be pleased with him) shot the arrows), lest the enemy should shoot back at him. This reflected the humbleness of the Prophet ﷺ and his keenness to participate personally in Jihaad (side by side with the Muslim fighters). He ﷺ was the bravest of all people; whenever the fighting intensified, the Companions (may Allah be pleased with them)used to shield themselves behind the Prophet ﷺ. AbooTalhah(may Allah be pleased with him)was one of the best archers, and therefore whenever he threw (his arrows), the Prophetﷺwould look at the target of his arrows, to verify that the arrows hit the enemies. He ﷺ would raise his head to see the target of his arrows. It was recorded in Saheeh Al-Bukhaaree and Saheeh Muslim that when the Prophet ﷺ started looking at the enemy by raising his head, AbooTalhah(may Allah be pleased with him) said, "O Allah's Messenger! Let my parents be sacrificed for your sake! Please do not raise your head and make it visible, lest an arrow of the enemy should hit you. Let my neck and chest be wounded instead of yours."
The hadeeth underlines the virtues of AbooTalhah(may Allah be pleased with him).
It also urges Muslimsto learn archery and martial arts..

2904

‘Umar (may Allah be pleased with him) said:
The properties of Banee Al-Nadeer which Allah, Exalted is He, had transferred to His Messenger ﷺ as Fay’ (i.e., war-gains taken by whatever Muslims from the disbelievers without fighting) were not gained by Muslims with their horses and camels. The properties, therefore, belonged especially to Allah's Messenger ﷺ who used to give his family their yearly expenditure and spend what remained thereof on arms and horses to be used in Allah's Cause.
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Commentary :
The Prophet ﷺ led an ascetic life in the worldly sense, although Allah, Exalted is He, conferred upon him riches, and made lawful for him the spoils of war. He ﷺ always kept the worldly pleasures in his hands, not in his heart. He ﷺ did not keep any savings except for the provisions for his own household in order to (shoulder his task and) tend to their needs (as enjoined).
In this hadeeth, ‘Umar ibn Al-Khattaab(may Allah be pleased with him) stated that the properties of Banee Al-Nadeer which Allah, Exalted is He, had granted to Muslims as Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting) were not gained by Muslims with their horses and camels. This means that the Prophet ﷺ and his Companions (may Allah be pleased with them) did not fight against Banee Al-Nadeer, but Allah, Exalted is He, cast terror into their hearts in awe of the Prophet ﷺ. Banee Al-Nadeer was a Jewish tribe which had settled in thesouth of Al-Madeenah. The Prophet ﷺ laid siege to them and expelled them from Al-Madeenah on account of their betrayal in 3 A.H. It was also said that this took place in Rabee‘ Al-Awwal, 4 A.H. Their properties and weapons belonged especially to Allah's Messenger ﷺ, and none of the Companions (may Allah be pleased with them) had a share of such war-gains, because the disposal of the Fay’ was solely determined by the Prophet ﷺ as he saw fit, unlike the spoils of war (which were divided among the fighters). He ﷺ used to give his family their yearly expenditure and spend what remained thereof on arms and horses to be used for Jihaad in Allah's Cause.
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2906

‘Aa’ishah(may Allah be pleased with her) narrated:
Allah's Messenger ﷺcame to my house while two girls were singing beside me the songs of Bu‘aath (i.e., a story about the war between the two tribes of the Ansaar: the Khazraj and Aws, before Islam.) The Prophetﷺreclined on the bed and turned his face to the other side. Aboo Bakr (may Allah be pleased with him) came and scolded me and said disapprovingly, "Instrument of Satan in the presence of Allah's Messenger ﷺ Thereupon, Allah's Messenger ﷺ turned his face towards him and said, "Leave them." When Aboo Bakr (may Allah be pleased with him) became inattentive, I waved the two girls to go away and they left. It was the Day of ‘Eid when black men used to play with leather shields and spears. Either I requested Allah's Messenger ﷺ or he himself asked me whether I would like to see the display. I replied in the affirmative. Then he ﷺ let me stand behind him and my cheek was touching his cheek and he was saying, "Carry on, O BaneeArfidah (i.e., black people)!" When I got tired, he ﷺ asked me if that was enough. I replied in the affirmative and he ﷺ told me to leave.
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Commentary :
The Messenger of Allah ﷺ was the best of all people to his wives as reflected in his good treatment and kindness towards them.
In this hadeeth, the Mother of the Believers ‘Aa’ishah(may Allah be pleased with her) narrated that Allah's Messenger ﷺcame to her house while two girls were singing beside her the songs of Bu‘aath (i.e., a story about the war between the two tribes of the Ansaar: the Khazraj and Aws, before Islam). Bu‘aath was the name of the fortress that witnessed a massive war between the Khazraj and the Aws tribes which ended with the victory of Aws. Afterward, Allah, Exalted is He, conferred upon them peace and reconciliation, by the blessing of the Prophet ﷺ. Heﷺreclined on the bed and turned his face to the other side, because his refined status entailed that he ﷺ should refrain from listening to singing. However, the fact that the Prophet ﷺ abstained from forbidding it proves that it is permissible according to his tacit approval, for he ﷺ would not approve what is impermissible. Aboo Bakr (may Allah be pleased with him) came in and scolded her, based on his knowledge of the prohibition of singing and musical instruments. He (may Allah be pleased with him) disapprovingly said, "Instrument of Satan in the presence of Allah's Messenger ﷺ!” Aboo Bakr (may Allah be pleased with him) was referring to their singing or the Duff (i.e., a tambourine-like instrument without bells) that they used. The Arabic word used in the hadeeth is Mizmaarah or Mizmaar (i.e., wind instrument), derived from the word Zameer which denotes whistling or hissing, and it is used to refer to pleasant melody or singing. He (may Allah be pleased with him) attributed it to Satan because it distracts the heart from the remembrance of Allah, Exalted is He. Aboo Bakr (may Allah be pleased with him) did not know that the Prophet ﷺ had (tacitly) approved it before making this remark, for he (may Allah be pleased with him) entered abruptly, found him reclined on the bed, and assumed that he ﷺ was sleeping. He (may Allah be pleased with him) forbade this act, and thereupon the Prophet ﷺ turned his face towards him and said, "Leave them." It was a Day of ‘Eid, which is a festive occasion that is prescribed by the religion and therefore celebrating it should not be forbidden, and also this act falls under the category of permissible recreational activities that do not prompt the ‘self’ to do what is improper and unbecoming.
When Aboo Bakr (may Allah be pleased with him) or the Prophet ﷺ became inattentive, the Mother of the Believers ‘Aa’ishah(may Allah be pleased with her) waved the two girls to go away and they left. She (may Allah be pleased with her) added: “It was the Day of ‘Eid when Black men used to play with leather shields and spears. Either I requested Allah's Messenger ﷺ or he himself asked me whether I would like to see the display. I replied in the affirmative. Then he ﷺ let me stand behind him and my cheek was touching his cheek and he was saying, "Carry on, O BaneeArfidah (i.e., black people)!" It was also said that it was the name of their great forefather. When she (may Allah be pleased with her)got bored, he ﷺ asked her if that was enough. She (may Allah be pleased with him) replied in the affirmative and he ﷺ told her to leave.
It is deduced from the hadeeth that Muslims are urged to make less restrictions for their wives and children in terms of provisions, and allow them to engage in prescribed recreational activities on festive occasions to enjoy the celebrations and that what may not be pardonable on other days of the year may be pardonable on the days of ‘Eid (as long as it is permissible as per the law of Islam).
It is inferred from the hadeeth that a father is entitled to discipline his daughter in the presence of her husband; one of the father’s duties is disciplining his children and it is prescribed for a husband to show kindness towards his wife.
It is also deduced that it is allowable to witness the prescribed recreational activities..

2909

AbooUmaamah(may Allah be pleased with him) narrated that some people conquered many countries and their swords were decorated neither with gold nor silver, but they were decorated with leather, lead, and iron..

Commentary :
The Prophet ﷺ taught and educated the Companions (may Allah be pleased with them) well and instilled within them the moral values of courage and sacrifice of one’s own life and wealth in Allah’s Cause. He ﷺ also taught them to find pride in and drive strength from their faith in Allah, Exalted is He, to confront whoever waged war against Allah, Exalted is He, and His Messenger ﷺ.
In this hadeeth, AbooUmaamahSudayy ibn ‘Ajlaan Al-Baahilee(may Allah be pleased with him)said that when Allah, Exalted is He, blessed a group of the Companions (may Allah be pleased with them) with conquering many countries, their swords were decorated neither with gold nor silver, like people’s swords at those times. Rather, they were decorated with untanned leather, lead, and iron.
The Companions (may Allah be pleased with them) did not adorn their weapons with gold or anything similar, for they dispensed with striking awe in their enemies by means of outward appearances (i.e., demonstrations of force), and rather struck awe in their hearts by means of their true faith in Allah, Exalted is He. However, this does not entail that it is impermissible to adorn the swords with gold and silver, to strike awe and terror in the hearts of the enemies of Allah, Exalted is He, and infuriate them. Rather, the Companions (may Allah be pleased with them)were contented with their strength and power to defeat their enemies rather than terrorizing them by means of such ornaments..

2920

Anas (may Allah be pleased with him) narrated that ‘Abd Al-Rahmaan ibn ‘Awf and Al-Zubayr(may Allah be pleased with them) complained to the Prophet ﷺ about the lice (that caused itching) so he ﷺ allowed them to wear silken clothes. I saw them wearing such clothes in the battles.
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Commentary :
Fostering ease and eliminating inconvenience are among the key principles of our true religion, and the greater the hardship, the greater the facilitation and elimination of inconvenience enjoined by Islam.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him)narrated that ‘Abd Al-Rahmaan ibn ‘Awf and Al-Zubayr ibn Al-‘Awwaam(may Allah be pleased with them) complained to the Prophet ﷺ about lice (that caused them itchiness). Another version of the hadeeth compiled in Saheeh Al-Bukhaaree and Saheeh Muslim reads: “… because of an itching from which they suffered,” and it seems that such itching was caused by the lice. It is also possible that the reason was the itchiness for one of them and the lice for the other. Accordingly, the Prophet ﷺ gave them a legal concession to wear silken clothes, because silk was more suitable to their skin condition. It was narrated in Sunan Aboo Daawood that the Prophet ﷺ took hold of some silk in his right hand and some gold in his left, then said: “These two are forbidden for the males of my Ummah.”
In that incident, the Prophet ﷺ gave them a legal concession because of their problems (i.e., itchiness).
The hadeeth urges Muslims to seek medical treatment and remedies for their health problems.
It is deduced from the hadeeth that availing oneself of the available means does not contradict true reliance on Allah, Exalted is He. .

2926

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺ said, "The Last Hour will not come until you fight against the Jews, and the stone behind which a Jew will be hiding will say, ‘O Muslim! There is a Jew hiding behind me, so (come and) kill him.’”
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Commentary :
The rancor harbored by the Jews and their hostility towards Islam and Muslims have existed since the advent of Islam and will continue until the Last Hour should come. Allah, Exalted is He, decreed that the supporters of truth should prevail, even if the oppression of the Jews continues for a long time and their dominion grows stronger.
In this Hadeeth, the truthful Prophet of Allah ﷺ mentioned one of the signs of the Last Hour; a war shall take place between Muslims and Jews. Allah's Messenger ﷺ said, addressing his Companions (may Allah be pleased with them) and all following Muslim generations until the end of the world, "The Last Hour will not come until you fight against the Jews.” This war will take place after the advent of Prophet ‘Eesa (Jesus) and Muslims will be his supporters in this war,while the Jews will support Al-Dajjaal (i.e., the Antichrist). During this war, everything will cooperate with Muslim fighters, even inanimate objects like stones. Whenever a Jew would hide behind any object, it would speak and say to the Muslims, “O Muslim! There is a Jew hiding behind me, so (come and) kill him.”Inanimate objects will reveal the truth and help Muslims (defeat the Jews).
The version of the hadeeth recorded in Saheeh Muslim reads: “… except for the Gharqad (i.e.,Boxthorn or Lycium) tree, for it is the tree of the Jews.” Gharqad trees (known as Boxthorn or Lycium) famously grow in Jerusalem. During the war between Prophet ‘Eesa (Jesus),accompanied by the Muslims on one side, and Al-Dajjaal (i.e., the Antichrist), accompanied by the Jews on the other, these trees shallshelter the soldiers of the Dajjaal, i.e., the Jews. The hadeeth means that that everything (even inanimate objects) will cooperate with Muslims to defeat and kill the Jews, the soldiers of the Dajjaal, except the Gharqad trees, and therefore they are attributed to the Jews in this sense.
The hadeeth evidences that Islam will last until the Day of Resurrection and shall triumph over all its enemies.
It also highlights a sign proving the prophethood of Muhammad ﷺ..

2929

Narrated AbooHurayrah (may Allah be pleased with him):
The Prophetﷺ said, "The Last Hour will not come till you fight against people wearing shoes made of hair; and the Last Hour will come till you fight against people whose faces look like shields coated with leather." (AbooHurayrah(may Allah be pleased with him) added, "They will be) small-eyed, flat nosed, and their faces will look like shields coated with leather.”)
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Commentary :
The Prophet ﷺ explained on many occasions the signs of the Last Hour and the horrors that will take place before the Day of Resurrection, so that Muslims should take the needed precautions, prepare themselves for those (harsh) times, and increase their faith and certitude in their Prophet ﷺ and his truthfulness.
In this hadeeth, the Prophet ﷺ informed us of some signs indicating the approach of the Last Hour, one of which will be that Muslims shall fight against people wearing shoes made of hair. It could also mean that they shall lengthen their hair so much that it would reach their shoes! Another description of such people is that their faces shall look like shields coated with leather used to protect the fighters from sword strikes on the battlefield. The meaning is that these people’s faces are large, round, and fat. The hadeeth also underlined that these people are small-eyed and have long noses, meaning that their noses are short, with thick and flat tips.
Perhaps these descriptions applied to the Tatars and the Mongols, who swept the Muslim world in the middle of the seventh century A.H., because of the precise physical descriptions that the Messenger of Allah ﷺ gave in this hadeeth (matching their physical description); they fought against Muslims and their onslaught swept many countries, instilling fear and terror in people’s hearts, as if they were Yajooj and Majooj (Gog and Magog). It is noteworthy that many of the Tatars and the Mongols embraced Islam afterwards.
The hadeeth highlights a sign proving the prophethood of Muhammad ﷺ..

2930

Aboo Is-haaq narrated:
A man asked Al-Baraa,’ "O Aboo ‘Umaarah! Did you all flee on the day (of the battle) of Hunayn?" He replied, "No, by Allah! Allah's Messenger ﷺ did not flee, but his young, unarmed Companions (may Allah be pleased with them) passed by the archers of the tribe of Hawaazin and Banee Nasr whose arrows hardly missed a target, and they threw arrows at them hardly missing a shot. Muslims retreated towards the Prophet ﷺwhile he was riding his white mule which was being led by his cousin AbooSufyaan ibn Al-Haarith ibn ‘Abd Al-Muttalib(may Allah be pleased with him). The Prophetﷺ dismounted and invoked Allah, Exalted is He, for victory; then he ﷺ said, 'I am the Prophet, without a lie; I am the son of ‘Abd Al-Muttalib,’ and then he ﷺ arranged his Companions (may Allah be pleased with them) in rows."
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Commentary :
The Prophet ﷺ was the bravest of all people, and his Companions (may Allah be pleased with them) were the best warriors who displayed the most outstanding steadfastness when meeting their enemies.
In this hadeeth, the Taabi‘ee (Follower) Aboo Is-haaq ‘Amr ibn ‘Abdullaah Al-Sabee‘eesaid that a man named Qays, according to the version recorded by Ahmad, jokingly asked Al-Baraa’ ibn ‘Aazib(may Allah be pleased with him), "O Aboo ‘Umaarah,” i.e. the nickname of Al-Baraa’ ibn ‘Aazib(may Allah be pleased with him). “Did you all flee on the day (of the battle) of Hunayn?” The Battle of Hunayn took place in 8 A.H., and Hunayn was a valley near Dhul-Mijaaz, close to Al-Taa’if, fifteen miles from Makkah in the direction of Al-Sharaa’i‘ and Al-Sayl Al-Kabeer. It was said that Hunayn was named after a man named Hunayn ibn Qaathibah.
The question was about all Muslims, including the Messenger of Allah ﷺ, and therefore Al-Baraa’ (may Allah be pleased with him) swore that he ﷺdid not flee, but rather his young unarmed Companions (may Allah be pleased with them), who did not even shield themselves with armor or the like, fearlessly passed by the archers of the tribe of Hawaazin and Banee Nasr ibn Mu‘aawiyah, i.e., two Arab tribes renowned for their skill as archers whose arrows hardly missed a target. They shot arrows at the unarmed Companions (may Allah be pleased with them) who retreated towards the Prophet ﷺwhile he was riding his white mule that was being led by his cousin AbooSufyaan ibn Al-Haarith ibn ‘Abd Al-Muttalib(may Allah be pleased with him). The Prophetﷺ dismounted and invoked Allah, Exalted is He, imploring Him for victory; saying, “I am the Prophet, without a lie;” meaning that he ﷺ was not a liar to flee, ”I am the son of ‘Abd Al-Muttalib,” and he ﷺ attributed himself directly to his grandfather given his fame (among all Arab tribes). Afterward, he ﷺ arranged his Companions (may Allah be pleased with them) in rows, to resume fighting. The Prophet ﷺ and his Companions (may Allah be pleased with them) fought against the disbelievers, defeated them, and gained many spoils of war in this battle.
It is deduced from the hadeeth that Muslims should invoke Allah, Exalted is He, at times of adversity and hardship..

2937

Narrated AbooHurayrah (may Allah be pleased with him):
Tufayl ibn ‘Amr Al-Dawsee and his companions came to the Prophet ﷺand said, "O Allah's Messenger ﷺ! The people of Daws tribe disobeyed and refused to follow you; invoke Allah, Exalted is He, against them." People said, "The tribe of Daws is (certainly) ruined (i.e., because the Prophet’s supplications are undoubtedly answered)." The Prophetﷺ said, "O Allah! Bless the people of Daws with guidance and guide them to embrace Islam."
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Commentary :
The Prophet ﷺ was sent as a mercy to the worlds, and he ﷺ loved for all people to be guided to Islam, and did not hasten to supplicate Allah, Exalted is He, against them as long as there was hope for them to embrace Islam.
In this hadeeth, AbooHurayrah(may Allah be pleased with him) narrated that Tufayl ibn ‘Amr Al-Dawsee and his companions came to the Prophet ﷺ in Al-Madeenahand said, "O Allah's Messenger ﷺ! The people of the tribe of Daws,” an Arab tribe, “disobeyed and refused to follow you; invoke Allah, Exalted is He, against them." Upon hearing so, people said, "The tribe of Daws is (certainly) ruined (i.e., because the Prophet’s supplications are undoubtedly answered)." They thought that the Prophet ﷺ was going to supplicate Allah, Exalted is He, against them and his supplications would not be rejected! The Prophetﷺ said, "O Allah! Bless the people of Daws with guidance, and guide them to embrace Islam,” and migrate to Al-Madeenah. This reflects the Prophet’s refined moral character, mercy, and kindness towards his Ummah. May Allah, Exalted is He, bless him with the most perfect and abundant reward, better than what any other Prophet of Allah was rewarded for guiding his followers (to the truth). It is noteworthy that the Prophet’s supplications against some disbelievers were because their guidance to Islam was not hoped for; their harm and evil were feared; and they had severely abused and persecuted Muslims.
The supplications of the Prophet ﷺwere answered and the tribe of Daws embraced Islam. It was narrated by Al-Bayhaqee in his book Dalaa’il Al-Nubuwwah that the Prophet ﷺ commanded Al-Tufayl(may Allah be pleased with him) toreturn to his people and invite them to Allah, Exalted is He, and urged him to be kind towards them. Al-Tufayl(may Allah be pleased with him) did so until the Prophet ﷺ conquered Khaybar, and then went to Al-Madeenah after seventy or eighty households from the tribe of Daws had embraced Islam.
The hadeeth highlights a sign proving the Prophethood of Muhammad ﷺ..

2943

Anas (may Allah be pleased with him) narrated:
Whenever Allah's Messenger ﷺ attacked some people, he would never attack them till it was dawn. If he ﷺ heard the Adhaan (i.e., call for prayer) he would delay the fight, and if he did not hear the Adhaan, he would attack them immediately after dawn. We reached Khaybar at night.”
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Commentary :
The Prophet ﷺ was the best role model and teacher for the Muslim Ummah, and our source of guidance on all matters of peace and war.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him)narrated that,“Whenever Allah's Messenger ﷺ attacked any given people, he ﷺ would never attack them till it was dawn. If he ﷺ heard the Adhaan (i.e., call for prayer) he would delay the fight,” as it would be indicative of their Islam, “and if he did not hear the Adhaan,” being a manifest sign of their disbelief, “he ﷺ would attack them immediately after dawn.” This means that whenever the Prophet ﷺ did not know for sure whether a given people had embraced Islam and were edified on it before attacking them, he ﷺ would wait until dawn to see whether or not they would raise the Adhaan. If he ﷺ heard the Adhaan, he ﷺ would refrain from attacking them, otherwise, he ﷺ would proceed.
He (may Allah be pleased with him) added: “We reached Khaybar at night,” to conquer it in 7 A.H. Khaybar was a village inhabited by Jews, about 153 km from Al-Madeenah on the route to Shaam. The Prophet ﷺ waited until dawn and then attacked them. It was narrated in Saheeh Al-Bukhaaree and Saheeh Muslim that Allah's Messenger ﷺ reached Khaybar at night, and it was his habit that, whenever he ﷺ reached the enemy at night, he would not attack them till it was morning. When it was morning, the Jews came out with their spades and baskets, and when they saw him (i.e., the Prophet ﷺ), they said, "Muhammad! By Allah! Muhammad and his army have arrived!" The Prophet ﷺ said, "Khaybar is (already) destroyed, for whenever we approach a (hostile) nation (to fight them), {then evil is the morning of those who were warned.} [Quran 37:177]."
The hadeeth underlines the Prophet’s precautions before fights, fearing that he ﷺ would mistakenly kill Muslims (when conquering non-Muslim lands)..

2950

Ka‘b ibn Maalik (may Allah be pleased with him) narrated that the Prophetﷺ set out on Thursday for the Battle of Tabook and he used to prefer to set out (i.e., travel) on Thursdays.
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Commentary :
The Prophet ﷺ used to single out certain days with particular acts of worship or good deeds.
In this hadeeth, Ka‘b ibn Maalik (may Allah be pleased with him)narrated that the Prophetﷺ used to prefer to travel on Thursdays, and that he ﷺ set out on Thursday for the Battle of Tabook in 9 A.H. to fight against the Romans. Tabook was a town in the far north of the Arabian Peninsula, in the middle of the road to Damascus, about 700 km away from Al-Madeenah. The Battle of Tabook was the last battle in which the Prophet ﷺ personally partook against the Romans.
He ﷺ habitually set out on his journeys for travel or Jihaad purposes (i.e., conquests) on Thursdays, except for a few occasions. It was authentically reported that the Prophet ﷺtravelled on Saturday, and perhaps this was one of the examples of the few occasions mentioned by Ka‘b ibn Maalik (may Allah be pleased with him) in the other version of the hadeeth recorded by Al-Bukhaaree when he (may Allah be pleased with him) said: “It was rarely that the Messenger of Allah ﷺ set out on a journey on any day other than Thursday.”
The point is that he ﷺ used to set out on Thursday for most of his travels and conquests, and the wisdom behind that is known only to Allah, Exalted is He. It was said that he ﷺ hated to travel on Fridays, and therefore used to set out on the day before (Thursday) or the day after it (Saturday). It was also said that Thursday is a blessed day during which people’s deeds are presented to Allah, Exalted is He, and he ﷺ only set out on his journeys or battles for the sake of Allah, Exalted is He, and therefore he ﷺ wanted to perform such good deeds on that blessed day in particular. It is also possible that he ﷺ believed it was a good omen to embark on his journeys and battles on Thursdays in particular, for the Arabic word Khamees (i.e., Thursday) means ‘army,’ which consists of five divisions: front, rear, left, right, and center. He ﷺ might have believed that going out for conquests on Thursday would be a good omen that Allah, Exalted is He, would protect him and bless him with the support of his soldiers (army). He ﷺ may have also found it a good omen to set out on his conquests on Thursday, hoping that he ﷺ would defeat the enemy’s army, denoted by the very Arabic word for Thursday, Khamees, and because he ﷺ would avail himself of the fifth of the gained spoils of war (i.e., the Arabic word for ‘five’ is Khamsah, derived from the same root as Khamees)..

2954

AbooHurayrah(may Allah be pleased with him) said:
Allah's Messenger ﷺ sent us on military expedition telling us, "If you find such and such persons (he ﷺ named two men from Quraysh), burn them with fire." Then we came to bid him farewell, when we wanted to set out, he ﷺ said: "Previously, I ordered you to burn so-and-so and so-and-so with fire, but as punishment with fire is exclusive to Allah, Exalted is He, if you capture them, kill them (instead).".

Commentary :
Many of the disbelievers committed heinous crimes against Muslim men and women before and after the emigration, and accordingly deserved punishments for that. An example of such crimes was that when Zaynab (may Allah be pleased with her), the daughter of the Prophet ﷺ, decided to migrate and headed towards Al-Madeenah, two men from the disbelievers, Habbaar ibn Al-Aswad and another man who was said to be Naafi‘ ibn Qays, encountered her. They hit the camel that she was riding, she fell to the ground while being pregnant, and had a miscarriage as a result.
In this hadeeth, AbooHurayrah(may Allah be pleased with him) narrated that Allah's Messenger ﷺ sent him on a military expedition, led by Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him) to kill these two men (in retribution). He ﷺ commanded them to kill these two men by burning them with fire. When the Companions (may Allah be pleased with them) went to bid the Prophet ﷺ farewell, before setting out on the journey, he ﷺ said: "Previously, I ordered you to burn so-and-so and so-and-so with fire, but as punishment with fire is exclusive to Allah, Exalted is He, if you capture them, kill them (instead)." This means that only Allah, Exalted is He, punishes His creation with fire, and such punishment is exclusive to Him; none may use burning with fire as a punishment. Therefore, the Prophet ﷺ commanded them to kill these two men instead. His second statement forbade the Companions (may Allah be pleased with them) from punishing them with fire and it abrogated the first command, whether it was abrogated based on new divine revelation or based on the Prophet’s personal Ijtihaad (i.e., scholarly reasoning). The prohibition in this regard means that none should deliberately burn a particular person with fire.
Anyway, the Muslim army could not find the two men in question, and afterward Habbaar embraced Islam and lived until the reign of Mu‘aawiyah(may Allah be pleased with him), but no further information was reported about the other man. His name was not recorded among the Companions’ names (in the Sunnah books); he may have died as a disbeliever.
It is deduced from the hadeeth that it is permissible to judge a situation based on one’s personal reasoning and then change one’s judgment afterward.
It is also inferred therefrom that it is prohibited to burn someone with fire.
It is deduced therefrom that Sunnah texts may abrogate one another.
It is also inferred that it is permissible for someone to bid farewell to the elite people in one’s town before traveling, and his companions may bid farewell to him as well..

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

AbooUsayd Al-Saa‘idee(may Allah be pleased with him) said:
On the day (of the battle) of Badr when we stood in rows against (the army of) Quraysh and they stood in rows against us, the Prophet ﷺsaid, "When they do come near you, throw arrows at them."
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Anas ibn Maalik (may Allah be pleased with him) narrated:
AbooTalhah and the Prophetﷺ used to shield themselves with one shield. AbooTalhah(may Allah be pleased with him) was a good archer, and when he threw (his arrows) the Prophetﷺwould look at the target of his arrows.
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AbooUmaamah(may Allah be pleased with him) narrated that some people conquered many countries and their swords were decorated neither with gold nor silver, but they were decorated with leather, lead, and iron..

Anas (may Allah be pleased with him) narrated that ‘Abd Al-Rahmaan ibn ‘Awf and Al-Zubayr(may Allah be pleased with them) complained to the Prophet ﷺ about the lice (that caused itching) so he ﷺ allowed them to wear silken clothes. I saw them wearing such clothes in the battles.
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Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺ said, "The Last Hour will not come until you fight against the Jews, and the stone behind which a Jew will be hiding will say, ‘O Muslim! There is a Jew hiding behind me, so (come and) kill him.’”
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Ka‘b ibn Maalik (may Allah be pleased with him) narrated that the Prophetﷺ set out on Thursday for the Battle of Tabook and he used to prefer to set out (i.e., travel) on Thursdays.
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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

AbooUsayd Al-Saa‘idee(may Allah be pleased with him) said: On the day (of the battle) of Badr when we stood in rows against (the army of) Quraysh and they stood in rows against us, the Prophet ﷺsaid, "When they do come near you, throw arrows at them." .

Anas ibn Maalik (may Allah be pleased with him) narrated: AbooTalhah and the Prophetﷺ used to shield themselves with one shield. AbooTalhah(may Allah be pleased with him) was a good archer, and when he threw (his arrows) the Prophetﷺwould look at the target of his arrows. .

AbooUmaamah(may Allah be pleased with him) narrated that some people conquered many countries and their swords were decorated neither with gold nor silver, but they were decorated with leather, lead, and iron..

Anas (may Allah be pleased with him) narrated that ‘Abd Al-Rahmaan ibn ‘Awf and Al-Zubayr(may Allah be pleased with them) complained to the Prophet ﷺ about the lice (that caused itching) so he ﷺ allowed them to wear silken clothes. I saw them wearing such clothes in the battles. .

Narrated AbooHurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "The Last Hour will not come until you fight against the Jews, and the stone behind which a Jew will be hiding will say, ‘O Muslim! There is a Jew hiding behind me, so (come and) kill him.’” .

Ka‘b ibn Maalik (may Allah be pleased with him) narrated that the Prophetﷺ set out on Thursday for the Battle of Tabook and he used to prefer to set out (i.e., travel) on Thursdays. .

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.".

AbooUsayd Al-Saa‘idee(may Allah be pleased with him) said:
On the day (of the battle) of Badr when we stood in rows against (the army of) Quraysh and they stood in rows against us, the Prophet ﷺsaid, "When they do come near you, throw arrows at them."
.

Anas ibn Maalik (may Allah be pleased with him) narrated:
AbooTalhah and the Prophetﷺ used to shield themselves with one shield. AbooTalhah(may Allah be pleased with him) was a good archer, and when he threw (his arrows) the Prophetﷺwould look at the target of his arrows.
.

Anas (may Allah be pleased with him) narrated that ‘Abd Al-Rahmaan ibn ‘Awf and Al-Zubayr(may Allah be pleased with them) complained to the Prophet ﷺ about the lice (that caused itching) so he ﷺ allowed them to wear silken clothes. I saw them wearing such clothes in the battles.
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Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺ said, "The Last Hour will not come until you fight against the Jews, and the stone behind which a Jew will be hiding will say, ‘O Muslim! There is a Jew hiding behind me, so (come and) kill him.’”
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Ka‘b ibn Maalik (may Allah be pleased with him) narrated that the Prophetﷺ set out on Thursday for the Battle of Tabook and he used to prefer to set out (i.e., travel) on Thursdays.
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