| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2957

AbooHurayrah(may Allah be pleased with him) narrated that he heard Allah's Messenger ﷺ saying, "We are the last (i.e., the Muslim Ummah) but will be the foremost to enter Paradise." The Prophet ﷺ added, "He who obeys me, obeys Allah, Exalted is He, and he who disobeys me, disobeys Him. He who obeys the Imaam (i.e., ruler), obeys me, and he who disobeys the Imaam, disobeys me. The Imaam is like a shelter for whose safety Muslims should fight and where they should seek protection. If the Imaam orders people with righteousness and rules justly, then he will be rewarded for that, and if he does the opposite, he will be responsible for that.”
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Commentary :
The religious and worldly affairs of a given community or group of people are not duly governed and put in order except by appointing an Imaam or ruler to shoulder this vital task, by managing people’s affairs, settling their disputes, and obliging people to abide by the obligations and prohibitions. Therefore, the appointment of the Imaam is inevitable, and his obedience is also entailed.
In this hadeeth, the Prophet ﷺ underlined that Muslims’ obedience to him, i.e., complying with his commands and prohibitions, is entailed by their obedience to Allah, Exalted is He, and compliance with His commands and prohibitions. Similarly, disobeying the Prophet ﷺ implies disobeying Allah, Exalted is He, because the Prophet ﷺ conveyed to us the divine commands and prohibitions.
Moreover, the Prophet ﷺ underlined that Muslims’ obedience to their Imaam or ruler is entailed by their obedience to Allah, Exalted is He, and to the Prophet ﷺ, and their disobedience to him involves disobedience to Allah, Exalted is He, and to the Prophet ﷺ. This general principle applies to all just Muslim rulers. The people of Quraysh and the neighboring Arab tribes did not accept rulers from outside their own people (i.e., other than the chiefs of their tribes). After the advent of Islam, whenever a ruler from a different tribe was appointed over them, they would develop an aversion towards him and some may have defiantly refused to obey him, and therefore, he ﷺ made this statement to edify them on the fact that their obedience to the appointed ruler was entailed by their obedience to the Prophet ﷺ, and to urge them to obey their rulers and governors whom he ﷺ appointed and refrain from defiantly disobeying them.
One of the purposes and benefits gained by appointing the Imaam warranting their obedience is that they serve as shields and a protection, safeguarding Muslims from the harm of their enemies and also from the harm that may be afflicted by some of them on the others. Allah's Messenger ﷺ said, "The Imaam is like a shelter for whose safety Muslims should fight and where they should seek protection,” meaning that Muslims fight against the disbelievers, the unjust, and the makers of mischief in general under the leadership of their Imaam, who is a source of protection and strength for them, and to whom they turn for judgment and governance of their affairs. Whenever he commands them to be mindful of Allah, Exalted is He, and establishes justice among them, he earns rewards for fulfilling the rights of Allah over him. However, if his governance is not informed by the enjoined mindfulness of Allah and justice, and he likes and chooses to do so, being inclined to it, such a choice would incur his ruin as he bears the whole sin for it.The commanded person would not bear a sin for it if he were excusedby coercion or the like, otherwise he bears a share of the sin.
In conclusion, obedience to the Imaam is obligatory as long his commands are informed by and in accordance with the Islamic law, otherwise they are not required to obey him, yet they must not rebel against him, to foster the unity of Muslims. Dissension is a reason for the corruption of their religious and worldly affairs, and both the ruler and ruled are bound by what was mentioned at the beginning of the hadeeth, i.e., obedience to Allah, Exalted is He, and His Messenger ﷺ.
It is deduced from the hadeeth that Muslims are enjoined to obey their rulers, and that disobeying them is forbidden.
The hadeeth urges Muslims to patiently endure the unjust rulers and enjoins them to obey them and refrain from rebelling against them.
It is inferred from the hadeeth that Muslims must fight under the leadership of an Imaam or ruler..

2958

Ibn ‘Umar (may Allah be pleased with them) said:
When we reached (Al-Hudaybiyah) in the next year (of the Treaty of Al-Hudaybiyah), not even two men amongst us agreed unanimously as to which was the tree under which we had given the Bay‘ah (i.e., pledge of allegiance), and that was out of Allah's Mercy. (The sub narrator asked Naafi‘, "For what did the Prophetﷺ take their pledge of allegiance, was it for death?" Naafi‘ replied "No, but he ﷺ took their Bay‘ah for patience.”
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Commentary :
The Companions (may Allah be pleased with them) gave the Bay‘ah (i.e., pledge of allegiance) to the Prophet ﷺ in the year when Al-Hudaybiyah Treaty was concluded in 6 A.H., to hear and obey Allah, Exalted is He, and His Messenger ﷺ and not to flee from the battlefield. Quraysh denied the Muslims access to the Sacred House (to perform ‘Umrah), and the Prophet ﷺ concluded Al-Hudaybiyah Treaty with them, and one of its terms was that the Prophet ﷺ and his Companions (may Allah be pleased with them) must return to Al-Madeenah that year without performing ‘Umrah, on the condition that they may return to perform it the following year.
In this hadeeth, ‘Abdullaah ibn ‘Umar (may Allah be pleased with them) narrated that when the Companions (may Allah be pleased with them) returned to Makkah in 7 A.H. to perform ‘Umrah the next year (after the treaty of Hudaybiyah), which was known as ‘Umrat Al-Qadaa’, they reached the place where they had given Bay‘ah (i.e., pledge of allegiance). They disagreed on the exact location of the tree under which they had given the Bay‘ah. Not even two men amongst them agreed unanimously as to which was the tree under which they had given the Bay‘ah. Perhaps this was a manifestation of Allah's Mercy, lest it would have been a source of Fitnah for some people, being a blessed place that witnessed a significant event (i.e., the Bay‘ah) and the descent of the divine pleasure and tranquility on the Companions (may Allah be pleased with them). Were the exact location of the tree to be identified and known to people, some ignorant people might have fallen into unprescribed reverence or worship of it. Therefore, the fact that its exact location remained hidden has been a source of mercy from Allah, Exalted is He.
Joowayrirah ibn Asmaa’ asked Naafi‘, the freed slave of Ibn ‘Umar (may Allah be pleased with them), "For what did the Prophetﷺ take their pledge of allegiance, was it for death?" Naafi‘ replied that the Prophet ﷺ took their Bay‘ah for patience, and not for death in Allah’s Cause. It was narrated in other versions that the Prophet ﷺ took their Bay‘ah for death in Allah’s Cause, and for not fleeing from the battlefield in other versions. The term ‘patience’ incorporates all these meanings because giving the Bay‘ah for death in Allah’s Cause is the same as giving the Bay‘ah not to flee from the battlefield even if it meant their death, and this also entails patience, and therefore the term patience includes the rest of the meanings..

2959

‘Abdullaah ibn Zayd (may Allah be pleased with him) narrated that in the time (of the Battle) of Al-Harrah a person came to him and said, "Ibn Handhalah is taking the Bay‘ah (i.e., pledge of allegiance) from people for death." He (may Allah be pleased with him) said, "I will never give a Bay‘ah for such a thing to anyone after Allah's Messenger ﷺ!”
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Commentary :
The Bay‘ah (i.e., pledge of allegiance) is a contract and covenant between the ruler and the ruled, and it is given that name by analogy with financial exchange; the Messenger of Allah ﷺ offers the promise of reward, and the Companion (may Allah be pleased with him) commits himself to obey him. The Sunnah highlighted that the Bay‘ah for death in war should not be given to anyone after the Prophet ﷺ, but rather the Bay‘ah for patience and steadfastness in fighting to the best of one’s ability. A war took place between the Caliph Yazeed and the people of Al-Madeenah who refused to give him the Bay‘ah. ‘Abdullaah bin Handhalah ibn Abee ‘Aamir and other people from Al-Madeenah went to Yazeed in the capital, Damascus, where they saw him unfit for the office, taking into account the killing of Al-Hussayn ibn ‘Alee in Karbala. They returned to Al-Madeenah, toppled Yazeed, ‘Abdullaah bin Handhalah claimed the Caliphate for himself, and the Ansaar gave him the Bay‘ah. They expelled ‘Uthmaan ibn Muhammed ibn AbeeSufyaan, the governor appointed by Yazeed, from Al-Madeenah. Thereupon, Yazeed sent a huge army from the people of Shaam led by Muslim ibn ‘Uqbah, who was known as Musrif ibn ‘Uqbah by the people of Hijaaz, in 63 A.H. A heinous war took place at (the lava field of) Al-Harrah (in the northeastern outskirts of Al-Madeenah) and resulted in an awful death toll. The army declared Al-Madeenah violable for three days, and theirviolent attack became known as the Battle of Al-Harrah, which is an Arabic word that literally means astony tract or lava field whose stones are black, and it refers to the Harrah (an open area with black stones) at the eastern outskirts of Al-Madeenah.
Before the battle began, ‘Abdullah ibn Handhalah wanted to take the Bay‘ah from people for death, and ‘Abdullah ibn Yazeed(may Allah be pleased with him) knew of it, and said, “I would not give the Bay‘ah for death to anyone after the Prophet ﷺ!” He (may Allah be pleased with him) was referring to the Bay‘ah given to the Prophet ﷺ during Al-Hudaybiyah Treaty, when the Companions (may Allah be pleased with them) gave him the Bay‘ah for death.
The wisdom behind the Companion’s statement that he would not give the Bay‘ah for death to anyone after the Prophet ﷺ is that the due rights of the Prophet ﷺ over all Muslims entailed that each Muslim should defend him, even if it meant his own death, and it was forbidden for Muslims to flee from the battlefield even if it entailed sacrificing their own lives to protect the Prophet ﷺ, and this is not the case with anyone else after the Prophet ﷺ..

2960

Yazeed ibn Ubayd narrated:
Salamah said, "I gave the Bay‘ah (i.e., pledge of allegiance) of Al-Ridwaan to Allah's Messenger ﷺ and then I moved to the shade of a tree. When the number of people around the Prophetﷺdiminished, he said, 'O Ibn Al-Akwa‘! Will you not give to me the Bay‘ah?' I replied, 'O Allah's Messenger ﷺ! I have already given to you the Bay‘ah.' He ﷺ said, ‘Give it again.' So, I gave the Bay‘ah for the second time." I asked 'O Aboo Muslim! For what did you give him the Bay‘ah on that day?" He replied, "We gave him the Bay‘ah for death."
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Commentary :
The Companions (may Allah be pleased with them) gave the Bay‘ah (i.e., pledge of allegiance) to the Prophet ﷺ in the year of Al-Hudaybiyah treaty in 6 A.H. Allah, Exalted is He, praised the Companions (may Allah be pleased with them) who gave the Bay‘ah and stated (in the Quran) that He was pleased with them, and the Prophet ﷺ testified to the fact that they shall enter Paradise.
In this hadeeth, Salamah ibn Al-Akwa‘ (may Allah be pleased with him) narrated that he gave the Bay‘ah of Al-Ridwaan beneath the tree in Al-Hudaybiyah to Allah's Messenger ﷺ and then moved to the shade of another tree. Bay‘ah (i.e., pledge of allegiance) is a contract and covenant between the ruler and the ruled, and it is given that name by analogy with the financial exchange; the Messenger of Allah ﷺ offers the promise of reward, and the Companion (may Allah be pleased with him) commits himself to obey him in return. When the number of people around the Prophet ﷺ diminished, he ﷺ said, “O Ibn Al-Akwa‘! Will you not give to me the Bay‘ah?” He (may Allah be pleased with him) replied, “O Allah's Messenger ﷺ! I have already given to you the Bay‘ah.” He ﷺ said, “Give it again.” He (may Allah be pleased with him) gave the Bay‘ah for the second time, and the Prophet ﷺ wanted him to emphasize his Bay‘ah, given his knowledge of Salamah’s courage, striving in support of Islam, and steadfastness. Therefore, he ﷺ commanded him to give the Bay‘ah for the second time to be added to his virtues (and rewards).
The Taabi‘ee (Follower) Yazeed ibn ‘Ubayd asked Salamah ibn Al-Akwa‘ (may Allah be pleased with him), “O Aboo Muslim,” i.e., his nickname, “For what did you give him the Bay‘ah on that day?” He (may Allah be pleased with him) replied, "We gave him the Bay‘ah for death,” meaning that they pledged not to flee from the battlefield, even if it cost them their lives.
Other narrations have reported that the Companions (may Allah be pleased with them) pledged allegiance to the Prophet ﷺ for patience, not death, and other narrations stated that they pledged not to flee from the battlefield. The term ‘patience’ incorporates all these meanings, because giving the Bay‘ah for death in Allah’s Cause is the same as giving the Bay‘ah not to flee from the battlefield even if it meant death, and this also entails patience, and therefore the term patience includes the rest of the meanings.This pledge indicates that they would adhere to endurance and steadfastness on the battlefield and would not flee until they triumphed over their enemy or died trying.
The hadeeth urges Muslims to adhere to patience and steadfastness on the battlefield.
It also highlights the Companions’ great love for the Prophet ﷺ.
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2964

‘Abdullaah(may Allah be pleased with him) narrated:
Today, a man came to me and asked me a question which I did not know how to answer! He said, "Tell me, if a wealthy active man, well-equipped with arms, goes out on military expeditions with our chiefs, and orders us to do such things as we cannot do (should we obey him?)" I replied, "By Allah, I do not know what to reply to you, except that we, were in the company of the Prophetﷺ and he used to order us to do a thing once only till we finished it. No doubt everyone among you will remain in a good state as long as he obeys Allah. If one is in doubt as to the permissibility of something, he should ask somebody who would satisfy him, but soon will come a time when you will not find such a man. By Him, except Whom none has the right to be worshipped. I see that the example of what has passed of this life (to what remains thereof) is like a pond whose fresh water has been used up and nothing remains but muddy water."
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Commentary :
People’s obedience to the Imaam or ruler, or their deputies, is one of the most important means to rectify and put their religious and worldly affairs in orderand is required for fostering the unity of the Muslim community. The Islamic law clearly identified the defining lines that that determine the limits of people’s obedience to the Imaam and ruler.
In this hadeeth, ‘Abdullaah ibn Mas‘ood(may Allah be pleased with him)narrated that someone asked him a question which he did not know how to answer. The man asked, "Tell me, if a wealthy active man, well-equipped with arms,” meaning that he is energetic and hastens to follow his pursuits and is well-equipped for war, “goes out on military expeditions with our chiefs,” meaning for Jihaad in Allah’s Cause, “and orders us to do such things as we cannot do,” meaning that this ruler or commander strictly imposed on them what they could not bear, “(should we obey him?)"
Ibn Mas’ood(may Allah be pleased with him) replied, "By Allah, I do not know what to reply to you.” It was said that the reason Ibn Mas’ood(may Allah be pleased with him) refrained from issuing his Fatwaa (i.e., scholarly opinion) at first was because if an Imaam (i.e., ruler) appoints a group of fighters to partake in Jihaad or perform any given task, such responsibilities entrusted to them became individual obligations required of them.So, if any of these appointed people sought the Fatwaa of a scholar that such anImaamcan strictly impose obligations beyond people’s capabilities based on his personal whims, the Fatwaa would seem objectionable. Also, advising the complainer to obey the Imaam as enjoined may be objected to by the fact that rulers may grow corrupt during corrupt times. On the other hand, if the complainer is advised that it is permissible to rebel against such anImaam and defiantly disobey him, this Fatwaa could lead to Fitnah (i.e., dissension). Therefore, the right thing to do in such a situation was to refrain from issuing a Fatwaa. However, it seems that Ibn Mas‘ood(may Allah be pleased with him) retreated from this stance and then advised the man that he was obliged to obey his Imaam provided that his commands conformed with the enjoined mindfulness of Allah, Exalted is He, as inferred from Ibn Mas’ood’s statement. He (may Allah be pleased with him) added: “By Allah, I do not know what to reply to you except that we were in the company of the Prophetﷺ and he used to order us to do a thing once only till we finished it. No doubt everyone among you will remain in a good state as long as he obeys Allah, Exalted is He.” This indicated the Companions’ swift response (and obedience) to the Prophet’s commands. Whenever he ﷺ commanded them to do anything and emphasized it, they hastened to comply with his command without the need for repeating it.
By doing so, Ibn Mas‘ood(may Allah be pleased with him) prudently issued his Fatwaa, advising this man that obedience to the Imaam was obligatory provided that his commands conformed with the enjoined mindfulness of Allah, Exalted is He. This entails that such an Imaam must not command them to avail themselves of any given legal concession in a situation where adherence to the original Islamic ruling is urged (as per the Islamic law) or the other way around. Allah, Exalted is He, Says (what means): {Allah does not charge a soul except [with that within] its capacity.} [Quran 2:286].
Afterward, Ibn Mas‘ood(may Allah be pleased with him) clarified that a Muslim is safe as long as he adheres to the enjoined mindfulness of Allah, Exalted is He. He (may Allah be pleased with him) said: “If one is in doubt as to the permissibility of something, he should ask somebody who would satisfy him,” meaning to give him a satisfying answer supported by evident truth to eliminate his doubts, and this urges a Muslim to refrain from doing anything about which he harbors doubts before asking those endowed with knowledge. Afterward, Ibn Mas‘ood(may Allah be pleased with him) bemoaned the fact that people would be deprived of knowledge by the death of their scholars as times and the Muslims’ situation would change by the passage of time and the distance from the lifetime of the Prophet ﷺ. At such times, people would not find someone to issue a Fatwaa in accordance with the truth, to relieve the hearts from doubts and misconceptions. Ibn Mas‘ood(may Allah be pleased with him) sadly added, “…but soon will come a time when you will not find such a man. By Him except Whom none has the right to be worshipped, I see that the example of what has passed of this life (to what remains thereof) is like a pond whose fresh water has been used up and nothing remains but muddywater.” In his statement, he (may Allah be pleased with him) likened the remaining period of the worldly life to a pond whose fresh water is used up and nothing remained but muddy water mixed with impurities and litter.
It is deduced from the hadeeth that a scholar should not hasten to issue his Fatwaa regarding matters that seem objectionable to him.
It is also inferred that the army commanders should not overburden the Muslim fighters, lest it should imperil some of them to disobedience. Rather, they should conveniently make things easier for them to the best of their abilities, consult with them, and keep them posted on latest updates that inform the way of handlingtheir affairs.
It is also inferred from the hadeeth that whenever a person doubts something, he must not pass his judgment on it based on such doubts. Rather, he is required to inquire and investigate the matter further and seek the light of guidance from the people of knowledge, if any, otherwise he is required to act upon the fundamentals of the Islamic law, and apply Qiyaas (i.e., legal analogy) and Ijtihaad (i.e., personal reasoning)..

2967

Jaabir ibn ‘Abdullaah(may Allah be pleased with him) narrated:
I participated in a battle along with Allah's Messenger ﷺ. The Prophetﷺ met me (on the way) while I was riding a camel of ours used for irrigation and it had got so tired that it could hardly walk. The Prophetﷺ asked me, "What is wrong with the camel?" I replied, "It has got tired." So. Allah's Messenger ﷺ came from behind it and rebuked it and prayed for it so it started surpassing the other camels and going ahead of them. Then he ﷺ asked me, "How do you find your camel (now)?" I replied, "I find it quite well, now as it has received your blessings." He ﷺ said, "Will you sell it to me?" I felt shy (to refuse his offer) though it was the only camel for irrigation we had. So, I said, "Yes." He ﷺ said, "Sell it to me then." I sold it to him on the condition that I should keep on riding it till I reached Al-Madeenah. Then, I said, "O Allah's Messenger ﷺ! I am a bridegroom," and requested him to allow me to go home. He ﷺ allowed me, and I set out for Al-Madeenah before the people till I reached Al-Madeenah, where I met my uncle, who asked me about the camel and I informed him all about it and he blamed me for that. When I took the permission of Allah's Messenger ﷺ, he asked me whether I had married a virgin or a matron and I replied that I had married a matron. He ﷺ said, "Why had not you married a virgin who would have played with you, and you would have played with her?" I replied, "O Allah's Messenger ﷺ! My father died (or was martyred) and I have some young sisters, so I felt it not proper that I should marry a young girl like them who would neither teach them manners nor serve them. So, I have married a matron so that she may serve them and teach them manners." When Allah's Messenger ﷺ arrived in Al-Madeenah, I took the camel to him the next morning and he gave me its price and gave me the camel itself as well.
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Commentary :
The Prophet ﷺ was keenly considerate of his Companions’ different conditions, at times of ease and hardship, and in happiness and sadness. He ﷺ would console the distressed, help those in need, rejoice at their happiness, and advise every person with what best suited his situation.
In this hadeeth, Jaabir ibn ‘Abdullaah(may Allah be pleased with them) related that he was with the Prophet ﷺ once on a journey back to Al-Madeenah – it was said that this incident took place during the conquest of Makkah - and he was riding a slow camel. The Arabic word used in the hadeeth is Naadih, meaning a camel used to carry water for drinking or irrigation. The Prophet ﷺpassed by him while he was in this condition, his camel exhausted and almost unable to walk any farther. The Prophet ﷺ asked, "What is wrong with the camel?" He (may Allah be pleased with him) replied that he was late due to his slow camel. He ﷺ beat the slow camel with a stick or whip, urging it to move faster, and supplicated Allah, Exalted is He, to grant it strength and blessing. The camel surpassed the others thenceforth, leading the way (by the blessing of the Prophet ﷺ). He ﷺasked me, "How do you find your camel (now)?" He (may Allah be pleased with him) replied, "I find it quite well, now as it has received your blessings."
He ﷺasked Jaabir(may Allah be pleased with him) to sell him this camel, and he (may Allah be pleased with him) felt shy and replied, "It is (a gift) for you, O Allah's Messenger ﷺ,” although it was his only camel. He (may Allah be pleased with him) agreed to sell it to the Prophet ﷺon the condition that he (may Allah be pleased with him) should keep on riding it till they reached Al-Madeenah.
Afterward, Jaabir(may Allah be pleased with him) informed the Prophet ﷺ that he was a bridegroom, and this highlights his merits, for he (may Allah be pleased with him) partook in Jihaad despite being a newlywed! He (may Allah be pleased with him) sought permission to go faster to his bride. When he (may Allah be pleased with him) reached Al-Madeenah, he met his maternal uncle, named Tha‘labah ibn Ghanamah, who asked about the camel and found out that he had sold it to the Prophet ﷺ. When he (may Allah be pleased with him) informed him all about it, he blamed him for that, because Jaabir(may Allah be pleased with him) had no other camel to carry water thereon. When he (may Allah be pleased with him) sought the Prophet’s permission to go ahead of them, he ﷺ asked him whether he (may Allah be pleased with him) had married a virgin or a previously married woman. He (may Allah be pleased with him) informed the Prophet ﷺ that he had married a matron, meaning a previously married woman, and her name was SuhaylahbintMu‘awwdh Al-Awsiyyah(may Allah be pleased with her). The Prophet ﷺ asked, "Why have you not married a virgin who would have played with you, and you would have played with her?" The Prophet ﷺ was asking him about the reason for choosing to marry a previously married woman rather than a virgin, who would most likely be more emotionally attached to her first husband, encouraging her to strive in making him happy and the like of good qualities that warrants the preference of marrying a virgin to a matron. Jaabir(may Allah be pleased with him) told him that his father was martyred in the Battle of Uhud, and left young sisters under his guardianship, and they needed someone to take care of them and tend to their needs. He (may Allah be pleased with him) believed that a virgin would not be able to shoulder such a task. He (may Allah be pleased with him) said: “I felt it not proper that I should marry a young girl like them who would neither teach them manners nor serve them.” Therefore, he (may Allah be pleased with him) decided to marry a matron, an experienced woman to look after and raise them properly.
When the Prophet ﷺ reached Al-Madeenah, Jaabir(may Allah be pleased with him) went to the mosque with the camel and he ﷺ gave him the price, the camel itself, and his share of the spoils of war like the others, as recorded in Saheeh Al-Bukhaaree. This reflects the Prophet’s gracious generosity with his Companions (may Allah be pleased with them).
The hadeeth highlights the Prophet’s gracious humbleness and kindness with his Companions (may Allah be pleased with them), checking on them and serving their best interests.
It underlines the virtues of Jaabir(may Allah be pleased with him), his compassion towards his sisters, and putting their best interests first before his own.
It is also inferred from the hadeeth that a woman should take care of her husband’s family and tend to the needs of his siblings (dependents)..

2974

Tha‘labah ibn Abee Maalik Al-Quradhee narrated:
When Qays ibn Sa‘d Al-Ansaaree, who used to carry the flag of the Prophet ﷺ, intended to perform Hajj, he combed his hair.
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Commentary :
The Prophet ﷺ was a great commander, and he used to divide the army into coherent groups and used to assign a flag or banner for each people or tribe to fight beneath, teaching Muslims the organization of worldly affairs related to war and politics, as he ﷺ taught us our religious matters and worshipful acts, such as prayer, Zakat, Hajj, and the like.
In this hadeeth, Tha‘labah ibn AbeeMaalik Al-Quradhee (scholars held different opinions as to whether or not he was a Companion) narrated that when Qays ibn Sa‘d Al-Ansaaree(may Allah be pleased with him), who used to carry the flag of the Prophet ﷺ assigned to the tribe of Khazraj from the Ansaar, intended to perform Hajj, he combed his hair. The flag here refers to the banner of the army’s division. It was said that the banner was the sign of the commander that followed him wherever he went on the battlefield. The Prophet ﷺ used to assign a flag or banner to the chief of each tribe. The banner of the emigrants was assigned to ‘Alee (may Allah be pleased with him) and the banner of the Ansaar was assigned to Sa‘d ibn ‘Ubaadah, and his son Qays(may Allah be pleased with them) held it after him. Whenever Qays(may Allah be pleased with him) wanted to perform Hajj, he (may Allah be pleased with him) cleaned and combed his hair, before assuming Ihraam (i.e., ritual state of consecration), to keep his hair kempt for the longest period of time.
The version compiled by Al-Bayhaqee in Al-Sunan Al-Kubraa and Al-Tabaraanee reads: “He (may Allah be pleased with him) combed his hair on one side of his head; a young boy stood and copied him. Qays(may Allah be pleased with him) noticed that his example had been followed; he assumed Ihraam without combing the rest of his hair,” to avoid unbecoming luxury, since unkemptness is preferred for a person in a state of Ihraam. His servant’s act (i.e., copying him) does not count as a deed on his part, yet the two scenarios are possible; he may have commanded his young servant to copy him or chosen to do so out of prudence and mindfulness of Allah, Exalted is He.
The hadeeth underlines the virtues of Qays ibn Sa‘d(may Allah be pleased with him).
It is also deduced from the hadeeth that it is permissible to comb one’s hair before assuming Ihraam.
It is inferred therefrom that it is allowable to use flags and banners in war..

2989

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺ said, "There is a (required) Sadaqah (i.e., charity) to be given for every joint of the human body (as a sign of gratitude to Allah) every day the sun rises. To judge justly between two persons is regarded as Sadaqah, and to help a man concerning his riding animal by helping him ride it or by lifting his luggage on to it, is also regarded as Sadaqah, and (saying) a good word is also Sadaqah, and every step taken on one's way to offer the obligatory prayer (in the mosque) is also Sadaqah and to remove a harmful thing from the way is also Sadaqah.”
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Commentary :
Allah, Exalted is He, decreed that all acts of goodness a person performs to fulfill his own rights over himself in terms of worship, and the rights of others in terms of acts of kindness, should be counted as Sadaqah (i.e., charity) as an expression of gratitude to Allah, Exalted is He, for health and wellbeing.
In this hadeeth, the Prophet ﷺ stated that there is a (compulsory) Sadaqah to be given for every joint of the human body (as a sign of gratitude to Allah, Exalted is He) every day the sun rises, by performing acts of obedience and righteous deeds every day. This is done by using these joints in performing acts of obedience and worship. The bone structure of the human body is one of the greatest blessings bestowed by Allah, Exalted is He, upon His servant. Therefore, one should offer Sadaqah for each joint in his body to express gratitude to Allah, Exalted is He, for such a blessing. However, it is not incumbent to do so; it is adequate for a person to carry out the obligations and avoid the prohibitions.
Afterward, the Prophet ﷺ listed some acts of obedience that are counted as Sadaqah, which one may perform to express gratitude to Allah, Exalted is He, for the blessing of his joints. He ﷺ stated: “To judge justly between two persons is regarded as Sadaqah,” or reconcile between disputing people. Reconciliation is a good act, yet if he knew that one of them was rightfully entitled to the disputed item or right, he must establish justice. Another example of Sadaqah is to help a man concerning his riding animal, or any other means of transportation, by helping him ride it or by lifting his luggage on to it. The Arabic word used in the hadeeth is Akheeh, lit., his brother, and it refers to one’s fellow Muslims in general, since all Muslims are brothers in faith. A Muslim is required to wish for his fellow Muslims what he wishes for himself, and exchange with them acts of kindness and charity. Another example listed in the hadeeth is good speech, in fulfillment of the rights of Allah, Exalted is He, such as Tasbeeh (i.e., saying 'SubhaanAllaah,’ Glory be to Allah), Takbeer (i.e., saying ‘Allaahu Akbar,’ Allah is the Greatest), and Tahleel (i.e., saying 'La ilaahaillaAllaah,’ none is worthy of worship but Allah), or in fulfillment of people’s rights such as embodying good morals in one’s interactions with people. Another example is every step taken on one's way to offer the compulsory prayer (in the mosque), regardless of the distance, and to remove harmful objects from the people’s way.
It was narrated on the authority of AbooDharr(may Allah be pleased with him) that the Prophet ﷺ said: “… and two Rak‘ahs which one prays in the forenoon will suffice.” [Muslim]. This means that performing the Duhaa prayer is sufficient asSadaqah for each joint, because the prayer is performed by the whole body and it incorporates all the listed acts of Sadaqah and more.
The hadeeth underlines the numerosity of the acts of goodness and obedience that count as Sadaqah devoted to Allah, Exalted is He.
It urges Muslims to perform acts of obedience regularly.
It also underlines the grace of Allah, Exalted is He, conferred upon His servants by guiding them to perform righteous deeds and then rewarding them for them. .

2990

‘Abdullaah ibn ‘Umar (may Allah be pleased with them) narrated:
Allah's Messenger ﷺ forbade people from traveling to a hostile country carrying (copies of) the Quran..

Commentary :
The Prophet ﷺ taught his nation to pursue good in all their affairs, and an example of this is urging Muslims to honor and preserve the Quran and protect it from any form of harm or whatever undermines its sanctity.
In this hadeeth, the Prophet ﷺ forbade Muslims from traveling to a hostile country carrying written copies of the Quran. The wisdom behind the prohibition is the fear that enemies may disrespect it or violate its sanctity. In the version recorded by Muslim, the Prophet ﷺ said: “lest the enemy should seize it,” and violate its sanctity. .

2991

Anas (may Allah be pleased with him) narrated:
The Prophetﷺ reached Khaybar in the morning, while people were coming out carrying their spades over their shoulders. When they saw him, they said, "This is Muhammad and his army! Muhammad and his army!" So, they took refuge in the fort. The Prophetﷺraised both his hands and said, "Allahu Akbar, Khaybar is ruined, for when we approach a nation (i.e., enemy to fight) then miserable is the morning of the warned ones." Then we found some donkeys which we (killed and) cooked: The announcer of the Prophetﷺ announced: "Allah, Exalted is He, and His Messenger ﷺ forbid you to eat donkey's meat." So, all the pots including their contents were turned upside down.
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Commentary :
The conquest of Khaybar took place in 7 A.H. between Muslims and Jews. Khayber was a village inhabited by Jews and located (153 km) away from Al-Madeenah to the north on the route to Damascus. The Jews gathered therein, so the Prophet ﷺ wanted to secure Al-Madeenah from their evil.
In this hadeeth, Anas (may Allah be pleased with him) narrated that the Prophetﷺ reached Khaybar in the morning, while its people were coming out carrying their spades (and ploughs) over their shoulders, on the way to their farms. When they saw the Prophet ﷺ, they said, "This is Muhammad and his army! Muhammad and his army!" The Arabic word used in the hadeeth isKhamees, meaning army, which consists of five divisions: front, rear, left, right, and center. So, they took refuge in the fort. The Prophetﷺraised both his hands and said, "Allahu Akbar, Khaybar is ruined, for when we approach a nation (i.e., enemy to fight) then miserable is the morning of the warned ones,” the Prophet ﷺ repeated it thrice, being upbeat and optimistic about conquering Khaybar, seeing the spades and ploughs. During this battle, the Companions (may Allah be pleased with them) seized some domestic donkeys, which were used by farmers for cultivation and as riding mounts. The Companions (may Allah be pleased with them) slaughtered these donkeys and cooked their meat without the knowledge and permission of the Prophet ﷺ. When he ﷺ knew of it, the announcer of the Prophetﷺ announced: "Allah, Exalted is He, and His Messenger ﷺ forbid you from eating donkey's meat." Immediately, the Companions (may Allah be pleased with them) complied and refrained from eating such meat; all the pots including their contents were turned upside down, in compliance with the Prophet’s command.
It is deduced from the hadeeth that it is prohibited to eat the meat of domestic donkeys.
It is also inferred therefrom that it is allowable to recite Takbeer (i.e., saying ‘Allaahu Akbar,’ Allah is the Greatest) when Muslims are blessed with victory and conquest.
The hadeeth highlights the Companions’ immediate compliance with the Prophet’s commands and prohibitions..

2993

Jaabir ibn ‘Abdullaah(may Allah be pleased with him) narrated:
Whenever we went up a place we would say, "Allahu--Akbar (i.e., Allah is the Greatest)", and whenever we went down a place we would say, "Subhan Allah (i.e., Glory be to Allah).”
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Commentary :
It is becoming of a Muslim to mention Allah, Exalted is He, constantly and evoke the Greatness of his Lord in all his conditions and at all times. The Prophet ﷺ and his Companions (may Allah be pleased with them) did so. In this hadeeth, Jaabir ibn ‘Abdullaah(may Allah be pleased with him) stated that whenever they went upwards on their way, they would say, "Allahu Akbar (i.e., Allah is the Greatest)," and whenever they went downwards, they would say, "Subhaan Allah (i.e., Glory be to Allah).” This is because reciting Takbeer is suitable to ascending to an elevated place, to remind oneself that Allah, Exalted is He, is the Most Hight and Greatest, and to evoke His Kibriyaa’ (Pride/Grandeur), and Tasbeehis suitable for descending to a lower place, to remind oneself of the fact that Allah, Exalted is He, is Free of all aspects of imperfection, because He is the Most High and the Greatest and also because Tasbeeh means deeming Allah, Exalted is He, above all aspects of imperfection and attributes of lowliness. It was also said that reciting Tasbeeh when passing through valleys and lower places is inferred from the story of Prophet Yunus (Jonah). Allah, Exalted is He, Says (what means): {And had he not been of those who exalt Allah. * He would have remained inside its belly until the Day they are resurrected.} [Quran 37:143-144]. Allah, Exalted is He, rescued him as a reward for reciting Tasbeeh inside the whale’s belly. The Prophet ﷺ followed his example and recited Tasbeeh while passing through the valleys, imploring Allah, Exalted is He, to rescue (and safeguard) him (from any potential harm). .

2996

IbraaheemAbooIsma‘eel Al-Saksakee narrated:
I heard AbooBurdah who accompanied Yazeed ibn AbeeKabshah on a journey. Yazeed used to observe fasting on journeys. AbooBurdah said to him, "I heard AbooMoosaa several times saying that Allah's Messenger ﷺ had said, 'When a servant of Allah falls ill or travels, he will get reward similar to that he gets for good deeds practiced at home when in good health."
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Commentary :
Allah, Exalted is He, favors His pious servants with more rewards for their good deeds in different circumstances, at times of good health and sickness, and in free time and at times of preoccupation.
In this hadeeth, the Taabi‘ee (Follower) IbraaheemAbooIsma‘eel Al-Saksakee narrated that AbooBurdah ibn AbooMoosaa Al-Ash‘aree and Yazeed ibn AbeeKabshah, who were Taabi‘een (Followers) as well, went on a journey with him. Yazeed used to observe fasting on journeys. AbooBurdah said to him, "I heard AbooMoosaa Al-Ash‘aree(may Allah be pleased with him) several times saying that Allah's Messenger ﷺ had said, 'When a servant of Allah falls ill or travels, he will get reward similar to what he gets for good deeds practiced at home when in good health.’” This means that whoever used to perform any given worshipful act or good deed, such as voluntary prayer, fasting, and the like, regularly and then happened to travel or fall sick and this prevented him from these deeds, Allah, Exalted is He, shall grant him rewards equal to them.
It was said that this also applies to the obligatory worshipful acts as well; when a Muslim is unable to perform some or all of them due to sickness, Allah, Exalted is He, shall grant him equal rewards for such worshipful acts. When a sick person performs the obligatory prayer while sitting down because he is unable to pray while standing, he earns equal rewards to the one who performs the prayer in a standing position.
The hadeeth highlights the great grace bestowed by Allah, Exalted is He, on His servants.
It also underlines the virtues of performing voluntary (and obligatory) worshipful acts and good deeds while being in good health and in his residence (not travelling) to earn equal rewards whenever he travels or falls sick (and becomes unable to perform them)..

2998

Ibn ‘Umar (may Allah be pleased with them) narrated on the authority of the Prophetﷺ the following Hadeeth (No. 242). The Prophetﷺ said, "If people (only) knew what I know about traveling alone, then nobody would travel alone at night."
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Commentary :
In this hadeeth, the Prophet ﷺ warns against travelling and walking alone at night. He ﷺ stated that if people knew what he ﷺ knew about the risks and harms that may befall a person when traveling or riding his mount alone at night, nobody would travel alone at night. This statement aims to discourage Muslims from traveling or walking alone at night.It imperils a person to the danger of being robbed, and were he to die during such a time, there would be no one to wash and shroud his dead body and perform the funeral prayer over him. It is also possible that the Prophet ﷺ said so out of his fear and compassion for the one traveling or walking alone at night lest he should be harmed by the devils, for they come out at night and may harm people by taking human form, scaring them, or targeting them with their whisperings. .

3004

Ibn ‘Umar (may Allah be pleased with them) narrated on the authority of the Prophetﷺ the following Hadeeth (No. 242). The Prophetﷺ said, "If people (only) knew what I know about traveling alone, then nobody would travel alone at night."
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Commentary :
In this hadeeth, the Prophet ﷺ warns against travelling and walking alone at night. He ﷺ stated that if people knew what he ﷺ knew about the risks and harms that may befall a person when traveling or riding his mount alone at night, nobody would have travelled alone at night. This statement aims to discourage Muslims from traveling or walking alone at night.It imperils a person to the danger of being robbed, and were he to die during such time, there would be no one to wash and shroud his dead body and perform the funeral prayer over him. It is also possible that the Prophet ﷺ said so out of his fear and compassion for the one traveling or walking alone at night, lest he should be harmed by the devils, for they come out at night and may harm people by taking human form, scaring them, or targeting them with their whisperings. .

3005

Aboo Basheer Al-Ansaaree(may Allah be pleased with him) narrated that he was in the company of Allah's Messenger ﷺon some of his journeys. (The sub-narrator ‘Abdullaah adds, "I think that Aboo Basheer (may Allah be pleased with him) also said, 'And the people were at their sleeping places.") Allah's Messenger ﷺ sent a messenger ordering: "There shall not remain any necklace of string or any other kind of necklace round the necks of camels except it is cut off."
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Commentary :
The Prophet ﷺ was compassionate and kind towards people; he ﷺ commanded them to do whatever would benefit them with regard to their religious and worldly affairs and corrected their erroneous actions to which they were accustomed and which would undermine their beliefs or worldly benefits.
In this hadeeth, AbooBasheer Al-Ansaaree(may Allah be pleased with him) narrated that he was in the company of Allah's Messenger ﷺon one of his journeys. People were at their sleeping places and tents. Allah's Messenger ﷺ sent a messenger, i.e., his freed slave Zayd (may Allah be pleased with him), commanding them that there shall not remain any necklace of string or any other kind of necklace round the necks of camels except it is cut off.
These necklaces referred to the bells, horseshoes, and the like, and strings were similar toa bow’s strings, which were attached to the camels’ necks (used as amulets) to ward off envy and the evil eye. They were commanded to cut off these necklaces and strings, because they can neither avert nor hinder the decrees of Allah, Exalted is He. It was also said that he ﷺ forbade attaching such strings to the animals’ necks, because they are harmed by them; they may get attached to trees or the like and cause the poor animal to suffocate and die, and they may also suffocate the animal when running extremely fast; or because they attached bells to them. AbooHurayrah(may Allah be pleased with him)narrated that the Prophet ﷺ said: “The angels do not go along with a travelling company in which there is a dog or a bell.” [Muslim].
The hadeeth urges Muslims to perfect their belief in Tawheed (i.e., unique Oneness of Allah, Exalted is He) and eliminate all traces of Shirk (i.e., associating partners with Allah) and all means leading to it..

1405

Jābir ibn ‘Abdullāh reported: We used to engage in Mut'ah in return for a handful of dates and flour during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) and Abu Bakr until 'Umar forbade it in the case of 'Amr ibn Hurayth..

Commentary : The Shar'i marriage is a system that establishes a united family, preserves each party's rights, and highlights human dignity. Mut'ah marriage, on the other hand, damages society and causes loss for women. A man may like a woman and marry her for a specific period in return for a certain compensation. This is no more than fulfilling lust, and it leads to many evils; that's why it was more appropriate to forbid it.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that they used to marry women for enjoyment and fulfilling lust, and this was permissible and then the Prophet (may Allah's peace and blessings be upon him) declared it unlawful. This kind of relationship was so lowly that they would agree to "a handful of dates and flour" as a dowry or gift from the man to the woman, which is a small amount, equivalent to a meal. Jābir (may Allah be pleased with him) informed that they continued to do so while the Prophet (may Allah's peace and blessings be upon him) was living among them. Then, when the Messenger of Allah (may Allah's peace and blessings be upon him) passed away, they engaged in Mut'ah marriage during the caliphate of Abu Bakr (may Allah be pleased with him) until 'Umar ibn al-Khattāb (may Allah be pleased with him) forbade it during his caliphate, in the case of the Companion' Amr ibn Hurayth. 'Amr (may Allah be pleased with him) married a woman by Mut'ah marriage during the reign of 'Umar (may Allah be pleased with him), and she got pregnant from him. The statement of Jābir and the action of 'Amr (may Allah be pleased with both of them) are taken to indicate that the Prophet's prohibition of such marriage did not reach them.
The Prophet (may Allah's peace and blessings be upon him) permitted the Mut'ah marriage in the beginning and then forbade it later during the battle of Khyber until the Day of Judgment, and he declared it unlawful during the Farewell Hajj, as narrated by Al-Bukhāri, Muslim, and others.
The Hadīth indicates that Mut‘ah marriage is forbidden.
It warns against doing anything forbidden by the Prophet (may Allah's peace and blessings be upon him).
It also points out that the ruler can force specific rulings on the people to serve the interests of society..

1406

Sabrah al-Juhani reported: I married a woman from Banu' Āmir by Mut'ah marriage during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) for two red Burds (cloaks). Then, the Messenger of Allah (may Allah's peace and blessings be upon him) forbade us from Mut'ah..

Commentary : Islam has established the Shar‘i marriage system on the most just standard to preserve progeny and honor, and it has forbidden all means of enjoying women that were widespread in Jāhiliyyah and which do not protect their rights. It began to legislate that gradually so that people could adopt it rightly.
In this Hadīth, Sabrah ibn Ma‘bad al-Juhani (may Allah be pleased with him) relates that he married women by Mut‘ah marriage during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him). Mut‘ah is one of the kinds of marriage in which a man enjoys a woman in return for compensation agreed by them and for a specified period, and the marriage ends with the elapse of that period. Sabrah (may Allah be pleased with him) informed that he married a woman from Banu ‘Āmir by Mut‘ah marriage and gave her two red Burds, a reference to her dowry. Burd: a striped garment opened from the front and placed on the shoulders like a cloak, yet it is smaller than it. A person can wrap it around himself or let it hang down. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) forbade Muslims from Mut‘ah marriage. Another version by Muslim points out that the Prophet (may Allah's peace and blessings be upon him) forbade it in the year of the Conquest of Makkah.
The Mut'ah marriage was known during the early stages of Islam, and the Prophet (may Allah's peace and blessings be upon him) did not forbid them from it during their travels, given their need for it. However, he forbade them from it during their stay and residence in their countries. The ruling of the Mut'ah marriage passed through various phases, as the Prophet (may Allah's peace and blessings be upon him) forbade them from it more than once. Then, he ordered them to engage in it at various times until he made it permanently forbidden. Forbidding the Mut'ah marriage was reported in many narrations, which point out that the prohibition was during the Conquest of Makkah, and this is the most famous opinion, or during the battle of Awtās, or the battle of Khaybar, or during the Prophet's last days in the Farewell Hajj. It was a permanent prohibition, not a temporary one, thus leaving no room for any difference of opinion among the jurists and the leading scholars of the Ummah. Only some of the Shiites hold a different opinion, and their opinion does not count..

1406

Ar-Rabī‘ ibn Sabrah reported that his father joined battle along with the Messenger of Allah (may Allah's peace and blessings be upon him) during the Conquest of Makkah. He said: We stayed in it for fifteen; thirty including days and nights. The Messenger of Allah (may Allah's peace and blessings be upon him) permitted us to engage in Mut‘ah marriage to women. A man from my people and I went out. I surpassed him in beauty, and he was close to ugliness. Each of us had a Burd (cloak). My Burd was old, while the Burd of my cousin was new and fresh. When we reached the south of Makkah - or its north - we came across a girl like a young smart long-necked she-camel. We said: "Would you agree that one of us engage in Mut‘ah marriage with you?" She said: "What would you give?" Each of us spread out his Burd, and she began to look at the two men and my companion saw her looking on her side. He said: "The Burd of this is old, and my Burd is new and fresh." She said: "The Burd of this is not bad," three times or twice. Then, I engaged in Mut‘ah marriage with her, and I did not come out of it until the Messenger of Allah (may Allah's peace and blessings be upon him) declared it unlawful. [In a version]: He added: She said: Is this valid? And he said: The Burd of this is old and worn-out..

Commentary : Islam has established the Shar‘i marriage system on the best methods for preserving progeny and honor, and it has forbidden the ways of enjoying women, which were prevalent during Jāhiliyyah and did not protect their rights. It was legislated gradually so people could adopt it rightly and not turn away all at once.
In this Hadīth, Sabrah ibn Ma‘bad (may Allah be pleased with him) relates that he joined the battle along with the Messenger of Allah (may Allah's peace and blessings be upon him) in the Conquest of Makkah, in 8 A.H., and they stayed there for fifteen nights along with fifteen days. Thus, the total of nights and days was thirty. The Messenger of Allah (may Allah's peace and blessings be upon him) gave them permission to engage in Mut'ah marriage with women in return for compensation they would agree for a specific period, and it would come to an end with the elapse of this time. So, Sabrah (may Allah be pleased with him) went out along with a man from his people, who was his cousin, as will be mentioned in this narration. Sabrah (may Allah be pleased with him) was more good-looking than him, and the other man was close to ugliness, i.e., unpleasant look and bad appearance. Each of them had a Burd he wanted to give to the woman he would marry by Mut‘ah. Burd: a striped garment opened from the front and placed on the shoulders like a cloak, yet it is smaller than it. A person can wrap it around himself or let it hang down. The garment of Sabrah (may Allah be pleased with him) was old and worn out, whereas the Burd of his cousin was new. They kept searching until they reached the south of Makkah or its north. There, they came across a girl like "a young smart long-necked she-camel", i.e., she had a long, straight neck and shapely figure. They presented themselves to her so that she could choose one of them to marry her by Mut'ah. In another version, she asked them: "Is this valid?" She meant the validity of this kind of marriage as to whether it is lawful and permissible to enjoy a woman for a certain period of time! He replied to her in the affirmative, as narrated in the Mustakhraj of Abu ‘Awānah. She asked them: What would you offer in return for this marriage? Thereupon, each of them spread out his Burd. She began to look at the two men and compare between them. Sabrah (may Allah be pleased with him) said: And my companion was looking at her while she was looking on her side. When he saw her in this state, he said: The Burd of this is old, and my Burd is new and fresh, seeking to attract her to himself and keep her away from Sabrah. And in a version, he said: "The Burd of this is old and worn-out." She said: The Burd of this young man is not bad - three times or twice - as if she was reconsidering the matter and thinking of choosing the more youthful of the two men, regardless of how good the Burd was. She chose Sabrah (may Allah be pleased with him), and he married her by Mut‘ah. Sabrah (may Allah be pleased with him) informed that he did not leave her until the Messenger of Allah (may Allah's peace and blessings be upon him) declared the Mut‘ah marriage unlawful. In another version by Muslim: "I stayed with her for three. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever has any of these women with whom he engaged in Mut‘ah marriage should let her go."
The Hadīth points out that Mut‘ah marriage was permanently prohibited after it had been permissible.
It affirms the existence of abrogation in the Sunnah..

1406

‘Urwah ibn az-Zubayr reported: 'Abdullāh ibn az-Zubayr stood up in Makkah and said: "Allah has made blind the hearts of some people as He has deprived them of eyesight that they give a Fatwa in favor of Mut'ah", alluding to a certain man. He called him and said: "You are uncouth and coarse. By my life, Mut'ah was practiced during the lifetime of the leader of the pious", referring to the Messenger of Allah (may Allah's peace and blessings be upon him). Thereupon, Ibn Az-Zubayr said to him: "Do it yourself, and by Allah, if you do that, I will stone you with your stones.".

Commentary : Islam came to preserve honor, as the preservation of honor is one of the five necessities that all divine legislations came to preserve, and these are: religion, life, honor, mind, and wealth.
This Hadīth points out that the issue of Mut‘ah marriage was subject to disagreement among some of the Companions. During the days of his caliphate in the Hejaz, ‘Abdullāh ibn az-Zubayr (may Allah be pleased with him) stood up to deliver a speech in Makkah, and he said: "Allah has made the hearts of some people blind", i.e., to the truth "as He has deprived them of eyesight", making them unable to see that they give a Fatwa to the people permitting Mut'ah marriage, which is a contract entailing enjoyment of a woman for a specific period in return for a certain dowry. By this statement of his, Ibn az-Zubayr (may Allah be pleased with him) was "alluding to a certain man", namely 'Abdullāh ibn' Abbās (may Allah be pleased with him), who lost his eyesight in the latter part of his life. Thereupon, Ibn' Abbās (may Allah be pleased with him) - who was attending the sermon - called him and said: "You are uncouth and coarse", i.e., you are simple-minded, rude, and harsh. Then, he said: "By my life, Mut‘ah was practiced during the lifetime of the leader of the pious", referring to the Messenger of Allah (may Allah's peace and blessings be upon him). This is an oath he took over this matter. Ibn ‘Abbās (may Allah be pleased with him) had his personal interpretation of the texts that prohibit Mut‘ah marriage, as he maintained that it is permissible in case of necessity or the like. So, Ibn az-Zubayr said to him: "Do it yourselves, and by Allah, if you do that, I will stone you with your stones" i.e., Mut‘ah marriage is unlawful. So, if you do it after that, you will become an adulterer and you will be punished by stoning to death.
Indeed, Ibn' Abbās (may Allah be pleased with him) spoke the truth when he said that it was practiced during the lifetime of the Prophet (may Allah's peace and blessings be upon him). But Ibn Az-Zubayr (may Allah be pleased with him) was in the right, for the Messenger of Allah (may Allah's peace and blessings be upon him) passed away while the prohibition of Mut'ah was the latter of the two relevant rulings.
The Hadīth shows that Mut‘ah marriage is prohibited.
It also indicates that the ruler can talk to the scholars regarding their Fatwas and choose for the people what serves the best interests of society..

1406

Sabrah al-Juhani reported: that he was with the Messenger of Allah (may Allah's peace and blessings be upon him), he said: "O people, I had permitted you to engage in Mut‘ah with women, and indeed Allah has forbidden that until the Day of Judgment. So, he who has any of these women should let her go, and do not take back anything you have given them.".

Commentary : The Mut‘ah marriage is a fixed-term marriage, with the word 'tamattu‘' (enjoyment) verbally stated, in return for an amount of money. In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "O people, I had permitted you to engage in Mut‘ah with women" i.e., in the beginning, but the matter has finally been decided now. He clarified to the people that Allah, Exalted be He, forbade the Mut‘ah marriage altogether till the Day of Judgment.
The Mut'ah marriage was known during the early stages of Islam, and the Prophet (may Allah's peace and blessings be upon him) did not forbid them from it during their travels, given their need for it. However, he forbade them from it during their stay and residence in their countries. The ruling of the Mut‘ah marriage passed through various phases; the Prophet (may Allah's peace and blessings be upon him) forbade them from it more than once; then, he ordered them to engage in it at various times until he made it permanently forbidden. Forbidding the Mut'ah marriage was reported in many narrations, which point out that the prohibition was during the Conquest of Makkah in the eighth Hijri year, and this is the most famous opinion, or during the battle of Awtās, also in the eighth Hijri year, or during the battle of Khaybar in the seventh Hijri year, or the Prophet's last days in the Farewell Hajj. It was a permanent prohibition, not a temporary one. So, the right thing is that Mut‘ah marriage was abrogated more than once. It was permitted during the battle of Khaybar and then forbidden therein, and then it was permitted in the year of the Conquest of Makkah, which is the year of the battle of Awtās, and then it was permanently forbidden. No difference of opinion remains among the jurists and the scholars of the Ummah over this issue, and none disagrees with that except some Shiites, whose view does not count.
Then the Prophet (may Allah's peace and blessings be upon him) commanded those engaged in Mut'ah marriage to separate from the women married to them, for they were not lawful to them. He also commanded that the man should not take anything of what he gave to the woman in return for enjoying her, even if the separation took place before the appointed period, as she deserved that by copulation with her..

1406

Khālid ibn al-Muhājir ibn Sayfullāh reported: that while he was sitting in the company of a man, a man came to him and asked for a Fatwa on Mut‘ah. He enjoined him to engage in it. Thereupon, Ibn Abi ‘Amrah al-Ansāri said to him: 'Wait.' He said: "What is it?! By Allah, it was practiced during the lifetime of the leader of the pious." Ibn Abi ‘Amrah said: "It was a dispensation in the early days of Islam for one who was driven to it by necessity, just like carrion, blood, and pork. Then Allah finally established the religion and prohibited it altogether.".

Commentary : When Islam came, it was keen to preserve the five necessities that all divine legislations came to preserve, and these are: religion, life, honor, mind, and wealth. It began to be legislated for society gradually so that people could adopt it rightly and not forsake it all at once.
In this Hadīth, the noble Tābi‘i Khālid ibn al-Muhājir ibn Sayfullāh informs that while he was sitting with a man - who was ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him), according to the Mustakhraj of Abu ‘Awānah - a man came to him and sought a Fatwa from him about the ruling on marrying women by Mut‘ah marriage for a specific period in return for compensation agreed between them; Ibn ‘Abbās (may Allah be pleased with him), permitted him to marry women by Mut‘ah marriage. Thereupon, the Tābi‘i Ibn Abi ‘Amrah al-Ansāri - Muhammad ibn ‘Abdur-Rahmān ibn Hārithah - said to Ibn ‘Abbās: 'Wait!' i.e., stop and do not rush. Ibn ‘Abbās (may Allah be pleased with him) said to him: "What is it?!" i.e., what is the matter that could prevent me from giving this Fatwa?! It seems he was criticizing him. By this, Ibn' Abbās (may Allah be pleased with him) wanted to reject Ibn Abi' Amrah's disapproval of his Fatwa. Then, he swore by Allah that it was practiced during the lifetime of the leader of the pious, referring to the Prophet (may Allah's peace and blessings be upon him). The meaning: How could you criticize me while the people practiced it during the lifetime of the Prophet (may Allah's peace and blessings be upon him), at his command?! In reply, Ibn Abi ‘Amrah said that Mut‘ah was a dispensation for Muslims in the early days of Islam for those driven to it by necessity, just like a person driven by necessity to eat carrion, blood, and pork, if he is on the verge of death due to severe hunger. Then Allah completed the religion, perfected His commands and prohibitions, and permanently forbade marrying women by Mut‘ah marriage. Indeed, Ibn ‘Abbās (may Allah be pleased with him) spoke the truth when he swore that it was practiced during the lifetime of the Prophet (may Allah's peace and blessings be upon him). But Ibn Abi ‘Amrah was right, for the Messenger of Allah (may Allah's peace and blessings be upon him) passed away while the prohibition of Mut‘ah was the latter of the two relevant rulings.
The Hadīth demonstrates that some of the Shar‘i rulings were superseded (abrogated).
It indicates that taking an oath for emphasis is legitimate.
It also shows that a great scholar may be unaware of some Shar‘i issues..

1409

‘Uthmān ibn ‘Affān reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The Muhrim (one in the state of Ihrām) must neither marry, nor give someone in marriage, nor get engaged.".

Commentary : Performing Hajj to Allah's Sacred House - for whoever finds a way thereto - is one of the pillars of Islam and one of its great rituals. The Prophet (may Allah's peace and blessings be upon him) taught us its pillars and how to make Ihrām (ritual state of consecration) for it. He clarified what the Muhrim is allowed to do and what he is not allowed to do.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "The Muhrim must neither marry," i.e., the Muhrim - who intends by his Ihrām Hajj, ‘Umrah, or both - must not contract marriage for himself and must not marry a woman. "Nor give someone in marriage," i.e., or give someone in marriage through guardianship or proxy. Since he himself is forbidden from getting married during the period of Ihrām; therefore, he is not to give someone in marriage during this period. Also, he should not "get engaged," as this involves hinting at a proposal of marriage. The secret behind such a prohibition is the fact that the Muhrim has engaged in an act of worship that takes up most of his time, so he must not be occupied with anything else that is not consistent with the state of such an act of worship. Allah has forbidden Rafath - which is sexual intercourse with women and what leads to it - while performing Hajj and its relevant acts, for marriage during the state of Ihrām calls one to commit Rafath. The purpose of this journey is to be devoted to Allah and to be occupied only with remembering Him, calling upon Allah loudly, declaring Allah's oneness, and making Dhikr and nothing else..

1409

Nubayh ibn Wahb reported: that ‘Umar ibn ‘Ubaydullāh ibn Ma‘mar intended to marry his son Talhah to the daughter of Shayba ibn Jubayr during Hajj. Abān ibn ‘Uthmān was the leader of pilgrims at that time. He sent someone to Abān saying: "I intend to marry Talhah ibn ‘Umar, and I like that you attend that." In reply, Abān said to him: "I find you to be a thickheaded Iraqi. I heard ‘Uthmān ibn ‘Affān say: The Messenger of Allah (may Allah's peace and blessings be upon him) said: 'A Muhrim should not marry.'".

Commentary : In this Hadīth, the Tābi‘i Nubayh ibn Wahb relates that the Tābi‘i ‘Umar ibn ‘Ubaydullāh wanted to marry his son Talhah to the daughter of Shaybah ibn Jubayr while they were in a state of Ihrām during Hajj. So, they wanted the Tābi‘i Abān ibn ‘Uthmān ibn ‘Affān to attend the contract. Abān, who was the leader of the Hajj convoy at the time, said to him: "I find you to be a thickheaded Iraqi" i.e., ignorant of the Sunnah. In some versions: 'a Bedouin', and a Bedouin is someone who lives in the desert. It is said: 'Iraqi' here is erroneous, unless he knew that the doctrine of the people of Kufa at the time permitted a Muhrim to marry, in which case 'Iraqi' would be correct, and it would mean: You are adopting their doctrine. Thickheaded denotes roughness along with ignorance.
Then, ‘Abān told them that he heard ‘Uthmān ibn ‘Affān (may Allah be pleased with him) say: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "A Muhrim should not marry" i.e., a Muhrim should not get married. In a version in the Sahīh Muslim Collection: "And he should not marry others off," i.e., a man should not give a woman in marriage either as her guardian or representative. This is because a Muhrim is too busy to engage in marriage contracts, as this would necessarily distract his mind and make him unable to perform worship perfectly, for it involves proposing, asking, inviting, and meeting..

1411

Maymūnah bint al-Hārith reported: The Messenger of Allah (may Allah's peace and blessings be upon him) married her when he was Halāl (outside the state of Ihrām). He said: She was my maternal aunt and the maternal aunt of Ibn ‘Abbās..

Commentary : Hajj is the fifth pillar of Islam. The Messenger of Allah (may Allah's peace and blessings be upon him) clarified the rituals of Hajj in his words and deeds, which were reported by the noble Companions (may Allah be pleased with them) just as they had learned them from the Prophet (may Allah's peace and blessings be upon him). During Hajj, some of what is permissible becomes forbidden for the one who assumes Ihrām.
In this Hadīth, the Tābi‘i Yazīd ibn al-Asamm reports that his maternal aunt, Maymūnah bint al-Hārith (may Allah be pleased with her), wife of the Prophet (may Allah's peace and blessings be upon him), reported that the Messenger of Allah (may Allah's peace and blessings be upon him) married her when he was Halāl, i.e., was not a Muhrim (one in the state of Ihrām). In Abu Dāwūd's narration, Maymūnah (may Allah be pleased with her) said: "The Messenger of Allah (may Allah's peace and blessings be upon him) married me when we were both Halāl (outside the state of Ihrām) at Sarif." The Prophet (may Allah's peace and blessings be upon him) contracted marriage with her on his way to Makkah to make ‘Umrah al-Qadā’ (deferred ‘Umrah) in 7 AH, before assuming Ihrām. Their marriage became known after he had assumed Ihrām. Then, he consummated marriage with her when he was outside the state of Ihrām on the way back to Madīnah in an area called Sarif, which is almost 10 kilometers away from Makkah, and it was said: 16 kilometers away, and there are other opinions as well.
Then, Yazīd reported that Maymūnah (may Allah be pleased with her) was his maternal aunt and the maternal aunt of Ibn ‘Abbās (may Allah be pleased with him and his father) in reference to Ibn ‘Abbas's mistake in what he reported about the Prophet's marrying Maymūnah while being a Muhrim. However, Maymūnah (may Allah be pleased with her) certainly knew herself better than Ibn ‘Abbās. Moreover, the Prophet (may Allah's peace and blessings be upon him) said: "The Muhrim (one in the state of Ihrām) must neither marry, nor give someone in marriage, nor get engaged." [Narrated by Muslim].

1424

Abu Hurayrah reported: As I was in the company of the Prophet (may Allah's peace and blessings be upon him), a man came to him and told him that he married a woman from the Ansār. The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Did you look at her?" He said: 'No.' He said: "Go and look at her, for indeed, there is something in the eyes of the Ansār.".

Commentary : Islam established the Shar‘i marriage system to preserve progeny and honor and it is keen on the continuity of cordiality and love between the two spouses and legislated means to this end from the beginning of engagement so that it would be more likely for them to continue their life together.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) informs that he was present with the Prophet (may Allah's peace and blessings be upon him) when a man came and informed him that he proposed marriage to a woman from the Ansār - the people of Madīnah - and wanted to marry her. The Prophet (may Allah's peace and blessings be upon him) asked him: "Did you look at her?" This is an instruction urging the man to look at the woman before proposing marriage, as this would encourage him to marry her or cause him to refrain from her. The man replied that he did not look at her. So, the Prophet (may Allah's peace and blessings be upon him) ordered him to go and look at her. In a Hadīth narrated by Abu Dāwūd and reported by Jābir ibn ‘Abdullāh (may Allah be pleased with him): "When one of you asks a woman in marriage; if he is able to look at what will induce him to marry her, let him do so." This points out that a man should look at the woman by himself if he can, so as to see what encourages him to like and marry her.
Then the Prophet (may Allah's peace and blessings be upon him) clarified the reason behind his instruction to look at her, saying: "for indeed there is something in the eyes of the Ansār, " i.e., some disliked blueness, smallness, or the like. This signals that a man should usually look at the face and hands, as her beauty can be recognized from the face, and the tenderness of her body can be known through her hands. The looking should happen before betrothal, lest it will be hard for her if he decides to retract his proposal, in case he does not like her.
The Prophet's instruction serves a great interest. There may be something in the woman that would badly affect the continuity of their relationship after marriage, and he can identify it by looking at her, so he will leave her before the consummation of marriage; this would be lighter, simpler, and easier than consummating the marriage and divorcing her after that.
The Hadīth indicates that a man should look at his fiancée before marrying her.
It points out the excellence of the pure Shariah and its perfect guidelines, as it takes into consideration the interests of people by which their livelihood can be set in order in this world and the Hereafter without undergoing regret and sorrow over what was missed..

1426

Abu Salamah ibn ‘Abdur-Rahmān reported: I asked ‘Ā’ishah: "How much was the Sadāq (dowry) paid by the Messenger of Allah (may Allah's peace and blessings be upon him)?" She said: "His dowry for his wives was twelve ’Uqiyyahs and one Nashsh. Do you know what the Nashsh is?" I said: "No." She said: "It is a half ’Uqiyyah, so this equals five hundred dirhams, and it was the dowry that the Messenger of Allah (may Allah's peace and blessings be upon him) paid to his wives.".

Commentary : Sadāq is the dowry and the money paid to the woman when getting married. Allah Almighty has made it a right that is due to the woman. Allah Almighty says: {Give women their marriage dowries graciously.} [Surat an-Nisā’: 4]
In this Hadīth, the Tābi‘i Abu Salamah ibn ‘Abdur-Rahmān reports that he asked the Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her): How much was the dowry paid by the Prophet (may Allah's peace and blessings be upon him) to his wives? She told him that it was twelve ’Uqiyyahs and one Nashsh. The ’Uqiyyah is forty dirhams, and the dirham refers to a coin made of pure silver, and one ’Uqiyyah is equal to 28.35 grams. The Nashsh is half a Uqiyyah. So, the dowry paid by the Messenger of Allah (may Allah's peace and blessings be upon him) to his wives was five hundred dirhams. It means that this is what the Prophet (may Allah's peace and blessings be upon him) mostly paid to his wives, simply because Al-Bukhāri narrated that the dowry of Safiyyah (may Allah be pleased with her) was emancipating her, and likewise the dowry of Juwayriyah bint al-Hārith was emancipating her. Moreover, An-Najāshi paid four thousand dirhams to Umm Habībah (may Allah be pleased with her) when he gave her in marriage to the Prophet (may Allah's peace and blessings be upon him). And no mention was made about the dowry of Zaynab bint Jahsh. So, the dowry does not have to be something specific; rather, it depends on everybody's ability and capability..

1428

Anas reported: When the waiting period of Zaynab was over, the Messenger of Allah (may Allah's peace and blessings be upon him) said to Zayd: "Make mention of me to her." He said: "Zayd went off until he came to her while she was fermenting her flour." He said: When I saw her, I felt her greatness in my chest, so much that I could not look at her; that the Messenger of Allah (may Allah's peace and blessings be upon him) made mention of her. So, I turned my back toward her and turned upon my heels. I said: "O Zaynab, the Messenger of Allah (may Allah's peace and blessings be upon him) has sent a message making mention of you." She said: "I will not do anything until I consult my Lord." So, she stood at her place of worship, and the Qur’an was revealed. Then the Messenger of Allah (may Allah's peace and blessings be upon him) came and entered her place without permission. He said: I recall when the Messenger of Allah (may Allah's peace and blessings be upon him) served us bread and meat at midday. Then, the people went out, and some men remained talking in the house after the meal. The Messenger of Allah (may Allah's peace and blessings be upon him) went out, and I followed him. He began to go to his wives' rooms and greet them, and they would say: "O Messenger of Allah, how did you find your wife?" He said: I do not know whether I told him that the people had come out or he told me. He said: He moved on until he entered the house, and I went to enter with him. Thereupon, he placed the curtain between me and him, and the Hijab was sent down. He said: The people were preached by the preaching they received. He added in another version: {O you who believe, do not enter the houses of the Prophet unless you are given permission for a meal; not so early as to wait for the meal to be prepared... but Allah is not shy of [telling] the truth.} [Surat al-Ahzāb: 53].

Commentary : Zaynab bint Jahsh, the Mother of the Believers (may Allah be pleased with her), was the daughter of Umaymah bint 'Abdul-Muttalib, the paternal aunt of the Prophet (may Allah's peace and blessings be upon him). The Prophet (may Allah's peace and blessings be upon him) had married Zaynab off to his freed slave Zayd ibn Hārithah (may Allah be pleased with him), whom the Prophet (may Allah's peace and blessings be upon him) had adopted before Allah prohibited adoption. However, Zaynab (may Allah be pleased with her) saw herself as superior to Zayd, and they used to have such disputes between spouses until Zayd divorced her.
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) informs that when the divorce waiting period of Zaynab bint Jahsh (may Allah be pleased with her) came to an end, after Zayd ibn Hārithah (may Allah be pleased with him) divorced her; and the Prophet (may Allah's peace and blessings be upon him) advised Zayd regarding his wife before he divorced her, as revealed in the verse that reads: {And [remember, O Prophet] when you were saying to the one who was favored by Allah and favored by you: "Keep your wife and fear Allah."} [Surat al-Ahzāb: 37] And in the other part of the verse, Allah Almighty said to His Prophet: {and you were fearing people, while it was more fitting that you should fear Allah. When Zayd no longer desired her, We gave her to you in marriage.} Allah Almighty informed His Prophet (may Allah's peace and blessings be upon him) that Zayd would divorce Zaynab (may Allah be pleased with both of them) and that she would be his wife after Zayd divorced her. He, however, concealed that within himself, fearing that the hypocrites might defame him and spread rumors to the effect that he forbade that a man should marry the wife of his son, and he married the wife of Zayd, who used to be called Zayd ibn Muhammad before that was forbidden and adoption was abolished.
Then Anas (may Allah be pleased with him) informed that the Messenger of Allah (may Allah's peace and blessings be upon him) said to Zayd (may Allah be pleased with him): "make mention of me to her" i.e., go and propose marriage to her on my behalf and mention me in her presence and say that I want to propose to her. Zayd left and reached her and saw her "fermenting her flour" i.e., preparing her dough for baking. Zayd (may Allah be pleased with him) informed that when his sight fell on her, he found it hard to look at her, as the Prophet (may Allah's peace and blessings be upon him) wanted to propose to her. He treated her like the mothers of the believers and averted his gaze from her and turned his back toward her. He stepped backward and stood some distance away from her. This happened before Hijab was prescribed in the Qur’an.
Then Zayd (may Allah be pleased with him) told her that the Messenger of Allah (may Allah's peace and blessings be upon him) sent him to propose marriage to her on his behalf. Zaynab (may Allah be pleased with her) told him that she would not give any response until she consulted her Lord and waited to see what Allah would do regarding her matter. So, she stood at her praying place in the house to offer the Istikhārah (consultation) prayer and "the Qur’an was revealed" i.e., the verses in Surat al-Ahzāb were revealed. Then the Messenger of Allah (may Allah's peace and blessings be upon him) came to Zaynab (may Allah be pleased with her) and entered her place without seeking permission, as she became his wife after Allah Almighty married her off to the Prophet (may Allah's peace and blessings be upon him) from above seven heavens.
Then Anas (may Allah be pleased with him) said that he remembered when the Prophet (may Allah's peace and blessings be upon him) had served them bread and meat in the wedding banquet for his marriage to Zaynab (may Allah be pleased with her). All this happened when it was midday and the heat of the sun became intense. Those who ate from the banquet went out and there remained some people who engaged in talking within the house of the Messenger of Allah (may Allah's peace and blessings be upon him). The Messenger of Allah (may Allah's peace and blessings be upon him) came out and left them in the house, talking. Anas (may Allah be pleased with him) came out after him because he was his servant and would always accompany him. The Prophet (may Allah's peace and blessings be upon him) went to the houses of his wives to check on them and learn about their conditions, and the Prophet's wives would ask him: "O Messenger of Allah, how did you find your wife?" In a version narrated by Al-Bukhāri, it was ‘Ā’ishah (may Allah be pleased with her) who asked the Prophet (may Allah's peace and blessings be upon him), saying: "How did you find your wife? May Allah bless you." It is said: She said that by way of jesting. But it is more likely that she intended supplication for the Messenger of Allah (may Allah's peace and blessings be upon him) to be blessed in his family and to be rest assured about them. In a version narrated by Muslim, the reply of the Prophet (may Allah's peace and blessings be upon him) was: 'Fine.'
Then Anas (may Allah be pleased with him) informed that he could not remember: Was he the one who told the Prophet (may Allah's peace and blessings be upon him) that the people, who had lingered and engaged in talking after the banquet, did leave, or it was the Prophet (may Allah's peace and blessings be upon him) who told him about that? When the Prophet (may Allah's peace and blessings be upon him) became sure that they had come out of the house, he quickly went and entered the house of Zaynab. Anas (may Allah be pleased with him) intended to enter with him, as usual, but the Prophet (may Allah's peace and blessings be upon him) put a curtain between the two of them; this was because the verses on Hijab in Surat al-Ahzāb were revealed: {O you who believe, do not enter the houses of the Prophet unless you are given permission for a meal; not so early as to wait for the meal to be prepared. But if you are invited, then enter, and when you have eaten, then disperse, without lingering for conversation. Such [behavior] causes annoyance to the Prophet; he is too shy to express it to you, but Allah is not shy of [telling] the truth.} [Surat al-Ahzāb: 53]
Anas (may Allah be pleased with him) said: "The people were preached by the preaching they received", i.e., they complied with the command of Allah, the Glorified and Exalted, and the statement of His Prophet (may Allah's peace and blessings be upon him), and they came to know the error they committed as they stayed for long in the house of the Prophet (may Allah's peace and blessings be upon him) and engaged in conversation.
The Hadīth points out the merit of Zaynab (may Allah be pleased with her).
It indicates that a person should entrust his affairs to Allah Almighty in all his conditions.
It demonstrates the modesty of the Prophet (may Allah's peace and blessings be upon him).
It urges performance of the Istikhārah prayer before undertaking any matter.
It also urges checking on one's family to rest assured about them..

1431

Abu Hurayrah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "If any of you is invited, let him accept the invitation. If he is fasting, let him pray (for the inviter); if he is not fasting, let him eat.".

Commentary : A manifestation of tolerance of Islam is taking into consideration solidarity and affection between people. Hence, it encourages responding to the inviter and deems it one of the rights that the Muslim owes to his brother, all for the sake of having a society where the spirit of love, brotherhood, solidarity, and coherence prevails.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs us that if one is invited for food - whether a banquet or something else - by his Muslim brother, he must accept the invitation and go. If one who received the food invitation happens to be fasting, whether it be a voluntary fast, a missed fast, or a vow; since the inviter would not have invited him if it had been an obligatory fast during Ramadān, the Prophet (may Allah's peace and blessings be upon him) guides the fasting person to clarify his status in another version of Muslim, saying: "Let him say: I am fasting" as an apology to the inviter and a way of informing him that he is fasting and cannot eat his food. "Let him pray," i.e., let him pray for the house dwellers to be granted goodness and blessings and let him engage in supplicating for them. Let him also inform his Muslim brother, who invited him, that his abstention is only because of fasting and not because he does not want to eat his food. It was the Arabs' habit to abstain from eating the food of the one towards whom they held evil intentions. If the person invited is not fasting, then let him eat from the food.
The Hadīth signifies a command to accept the invitation for food.
It also encourages supplicating for the food providers (the host)..

1437

Abu Sa‘īd al-Khudri reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Verily, one of the most important trusts in the sight of Allah on the Day of Judgment is a man who is intimate with his wife, and she is intimate with him, and then he divulges her secret." Ibn Numayr said: [Another version reads]: Verily, the most important..

Commentary : Having a healthy marital relationship and seeking love and mercy are among the means of protecting this bond and this pledge that Allah has made solemn and has described as being solemn given its strength and significance.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that the most serious breach, betrayal, and violation of trust, and the gravest in terms of punishment in the sight of Allah on the Day of Judgment, the day of recompense, is the man's betrayal to his wife. "a man who is intimate with his wife, and she is intimate with him" is an indirect reference to sexual intercourse and physical contact between the spouses, i.e., everything related to marital secrets and what each spouse entrusts to the other. Then after this, the man divulges her secret, i.e., the hidden physical defects. It could also mean describing what occurs between the spouses regarding the enjoyment and what the woman says or does during the intercourse. In fact, this is a severe threat and a warning for one who reveals his spouse's secret. The advice is addressed to both spouses along with the warning against divulging each other's secrets. Thus, the man must not reveal her secret and vice versa. However, he mentioned one of them - the husband - to refer to the other, or he made no mention of the wife divulging her husband's secret because the woman, in principle, tends to conceal and hide whatever is indecent and she rarely does this because of her bashfulness, unlike the man who is expected to do this..

1439

Jābir ibn ‘Abdullāh reported: A man asked the Prophet (may Allah's peace and blessings be upon him), saying: "I have a slave-girl and I practice coitus interruptus with her." The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Indeed, this would not prevent something willed by Allah." He said: The man came and said: "O Messenger of Allah, the slave-girl I mentioned to you has become pregnant." Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I am the servant and Messenger of Allah.".

Commentary : All the destinies of created beings lie in the Hand of Allah alone. He is the Knower of the unseen things. A Muslim should rely upon Allah, pursue the proper means, and then entrust his affairs to Allah Almighty.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) relates that a man came to the Prophet (may Allah's peace and blessings be upon him) and asked him about coitus interruptus and informed that he had a slave-girl with whom he practiced coitus interruptus lest she would get pregnant; so, is it permissible for him to practice coitus interruptus with her or not? Coitus interruptus is practiced by removing the male sex organ out of the woman's vulva before ejaculation, and the man ejaculates outside the vulva, to prevent pregnancy. Replying to him, the Prophet (may Allah's peace and blessings be upon him) said: "Indeed, this would not prevent something willed by Allah." The meaning: Indeed, if Allah Almighty predestined the creation of a soul, it would surely be created; and that the fluid and semen may outrun you, and you cannot stop it, and your keenness in this regard would not avail you. The semen could quickly come out without the man practicing coitus interruptus feeling it to execute what Allah predestined. There is no soul determined in the knowledge of Allah Almighty that it will be born except that it will exist in reality, whether coitus interruptus is practiced or not. Likewise, ejaculation may happen inside, and no pregnancy takes place. So, coitus interruptus and ejaculation inside are alike in terms of the fact that pregnancy can only happen by Allah's predestination.
Then, after some time, that man came to the Prophet (may Allah's peace and blessings be upon him) and spoke to him about this slave-girl with whom he had practiced coitus interruptus and told him that she got pregnant. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "I am the servant and Messenger of Allah" i.e., what I say to you is true; so, adopt it and be certain of it, for indeed it will surely come to pass.
The Hadīth shows the keenness of the Companions in learning the matters of their religion from the Messenger of Allah (may Allah's peace and blessings be upon him)..

Book of Hadith

| Hadiths

Tha‘labah ibn Abee Maalik Al-Quradhee narrated: When Qays ibn Sa‘d Al-Ansaaree, who used to carry the flag of the Prophet ﷺ, intended to perform Hajj, he combed his hair. .

‘Abdullaah ibn ‘Umar (may Allah be pleased with them) narrated: Allah's Messenger ﷺ forbade people from traveling to a hostile country carrying (copies of) the Quran..

Jaabir ibn ‘Abdullaah(may Allah be pleased with him) narrated: Whenever we went up a place we would say, "Allahu--Akbar (i.e., Allah is the Greatest)", and whenever we went down a place we would say, "Subhan Allah (i.e., Glory be to Allah).” .

Ibn ‘Umar (may Allah be pleased with them) narrated on the authority of the Prophetﷺ the following Hadeeth (No. 242). The Prophetﷺ said, "If people (only) knew what I know about traveling alone, then nobody would travel alone at night." .

Ibn ‘Umar (may Allah be pleased with them) narrated on the authority of the Prophetﷺ the following Hadeeth (No. 242). The Prophetﷺ said, "If people (only) knew what I know about traveling alone, then nobody would travel alone at night." .

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.".

Tha‘labah ibn Abee Maalik Al-Quradhee narrated:
When Qays ibn Sa‘d Al-Ansaaree, who used to carry the flag of the Prophet ﷺ, intended to perform Hajj, he combed his hair.
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‘Abdullaah ibn ‘Umar (may Allah be pleased with them) narrated:
Allah's Messenger ﷺ forbade people from traveling to a hostile country carrying (copies of) the Quran..

Jaabir ibn ‘Abdullaah(may Allah be pleased with him) narrated:
Whenever we went up a place we would say, "Allahu--Akbar (i.e., Allah is the Greatest)", and whenever we went down a place we would say, "Subhan Allah (i.e., Glory be to Allah).”
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Ibn ‘Umar (may Allah be pleased with them) narrated on the authority of the Prophetﷺ the following Hadeeth (No. 242). The Prophetﷺ said, "If people (only) knew what I know about traveling alone, then nobody would travel alone at night."
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Ibn ‘Umar (may Allah be pleased with them) narrated on the authority of the Prophetﷺ the following Hadeeth (No. 242). The Prophetﷺ said, "If people (only) knew what I know about traveling alone, then nobody would travel alone at night."
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