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Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1871

Narrated Aboo Hurayrah (may Allah be pleased with him)

Allah's Messenger ﷺ said, “I was ordered to migrate to a town which will swallow (conquer) other towns and is called Yathrib and that is Al-Madeenah, and it turns out (bad) persons as a furnace removes the impurities of iron.”.

Commentary :
Al-Madeenah is a blessed land, purified by Allah, Exalted is He, from impurities, and chosen to be the land to which the Prophet ﷺ should migrate, to be the cradle of his call, and the cornerstone of thenew Muslim state.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) mentioned that the Messenger of Allah ﷺ told them that Allah, Exalted is He, had commanded him to migrate from Makkah to a village that would eat up all other villages, meaning to triumph over them. The Arabic wording of the hadeeth literally means “to consume or eat” other villages, meaning to overpower them. TheProphet ﷺ used the metaphor of eating here to denote conquest.
From Al-Madeenah, the Muslim armies marched to conquer the rest of the (populated) world and Allah, Exalted is He, blessed the Muslims with triumph over their enemies to support His religion and conquer other lands. It could also refer to the riches taken as spoils of war from the conquered lands. The meaning could also be that Islam set out from Al-Madeenah to conquer all other lands, and triumph over all other sovereignties.
Then he ﷺ mentioned that some people, i.e., the hypocrites, called it Yathrib, butthat he ﷺ disliked this name. He ﷺ stated that he preferred the name “Al-Madeenah.” He ﷺ also named it Taybah, as narrated by Zayd ibn Thaabit (may Allah be pleased with him), and Taabah, as narrated on the authority of Aboo Humayd(may Allah be pleased with him); both hadeeths have been cited in Saheeh Al-Bukhaaree and Saheeh Muslim. The fact that he ﷺ disliked the name Yathrib is because linguistically, it denotes rebuke or punishment, and may also denote corruption.Furthermore, it was the name given to it during the pre-Islamic era and the Prophet ﷺ used to change bad names that had negative connotations.
He ﷺ said: “And it is Al-Madeenah,” meaning the city that is absolutely perfect and worthy of being taken as a permanent residence. The use of “Al (the)”, the Arabic definite article, here denotes further accentuation and veneration. As for giving it the name Yathrib in the Quran, it is used merely to relate the name given to it by the hypocrites.
Then he ﷺ stated that it repels the most wicked people from it, turning out (bad) persons as a furnace removes the impurities of iron. They do not stand residing therein as it only accommodates the righteous believers. It does not leave anyone in whose heart there iscorruption or evil, but rather sets them apart from those endowed with honest hearts, and turns them out, just as fire eliminates the impurities of iron. It has been said that it refers to the hypocrites during the lifetime of the Prophet ﷺ. After the death of the Prophet ﷺ, many of the righteous and virtuous Muslims left Al-Madeenah and some corrupt and evil people remained therein. It could also mean the turning out of the hypocrites upon the emergence of Al-Maseeh Al-Dajjaal (the Antichrist), as cited in Saheeh Muslim: “The Last Hour will not come until Al-Madeenah banishes its evils just as a furnace eliminates the impurities of iron.”
This hadeeth also highlights the virtues and merits of Al-Madeenah, and is one of the signs of hisﷺ prophethood.
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1873

Narrated Aboo Hurayrah (may Allah be pleased with him)

If I saw deers grazing in Al-Madeenah, I would not chase them, for Allah's Messenger ﷺ said, "It (Al-Madeenah) is a sanctuary between its two mountains.".

Commentary :
The Prophet ﷺ declared Al-Madeenah a sanctuary, and its inviolability entails that whatever lies within its boundaries is declared inviolable (as per the laws of Islam). No animal may be hunted and no tree may be cut down. The Companions (may Allah be pleased with them) used to show keenness in complying with the commands of the Prophet ﷺ and avoiding his prohibitions.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) stated that he did not merely refrain from hunting the antelopes when he saw them graze or wander about Al-Madeenah, but rather refrained from alarming them, out of his earnest compliance with the command of the Prophet ﷺ regarding the inviolability of Al-Madeenah! His words could also mean, ‘I did not intend to chase them, but accidently alarmed them,’ used as a metaphor for his refraining from hunting them.
Afterward, Aboo Hurayrah (may Allah be pleased with him) stated that he did so in compliance with the Prophet’s command to declare Al-Madeenah inviolable. He ﷺ said: “Al-Madeenah is a sanctuary between its two Harrahs.” The sacredness of Al-Madeenah manifests in the fact that whatever lies within its boundaries is declared inviolable (as per the laws of Islam). No tree may be cut down, except those planted by people; it is permissible for them to cut down and eat from such trees only. It is also forbidden to hunt in Al-Madeenahh, just like in Makkah. However, there is no prescribed punishment (expiation) for hunting in Al-Madeenah, because the sanctuary of Al-Madeenah is not a place for performing Hajj or ‘Umrah rituals (whereas the sanctuary of Makkah is). The Arabic word ‘laabah’ or ‘harrah’ (used in the relevant hadeeth) means a stony tract or lava field, whose stones are black. Al-Madeenah, may Allah perpetuate its security and honor, is located between two harrahs; the harrah of Waaqim to the east, where the Qubaa’ Mosque and Waaqim fortress are situated, and the harrah of Wabarah to the west, where Masjid Al-Qiblatayn (Mosque of the Two Qiblahs) is located. A Saudi official committee has defined the limits of Al-Madeenahh sanctuary, and the Madeenah Municipality has installed architectural signs in the shape of the arcs of the Prophet's Mosque to mark the limits of the sanctuary..

1874

Narrated Aboo Hurayrah (may Allah be pleased with him) I heard Allah's Messenger ﷺ saying, "People will leave Al-Madeenah in spite of the best state it will have, and none except the wild birds and the beasts of prey will live in it, and the last persons who will die will be two shepherds from the tribe of Muzaynah, who will be driving their sheep towards Al-Madeenah, but will find nobody in it, and when they reach the valley of Thaniyyaat Al-Wadaa‘, they will fall down on their faces dead.".

Commentary :
There are certain minor and major signs of (the coming of) the Hour (i.e., Day of Resurrection). The difference between the minor and major signs is that the major signs shall occur shortly before the Day of Resurrection, and shall be few in number and consecutive; none of them has occurred yet. As for the minor signs of the Hour, they are numerous and shall occur at longer time intervals, and many of them have already taken place.
In this hadeeth, the Prophet ﷺ informed us of some future events that shall take place at the end of the world. The inhabitants of Al-Madeenah shall leave and it will becomevacant and abandoned, although it would be at its best in terms of being a thriving and prosperous land producing abundant crops and fruits! Being deserted, wild animals and birds shall live therein in pursuit of prey, since all people shall be dead by that time except for two shepherds from Muzaynah, a tribe from Mudhar, who shall be the last people to die. They will go to Al-Madeenah to graze their cattle, but find it deserted and full of beasts and wild animals. As they reach the valley of Thaniyat Al-Wadaa‘ at the entrance of Al-Madeenah, they shall fall dead on their faces.
The Arabic wording of the hadeeth literally translates as, ‘the last to be resurrected’ meaning, ‘the last to die,’ because resurrection takes place only after death. It could also mean that their resurrection will be delayed because their deaths will be delayed. It is also possible that it means that they shall be the last people to be driven to Al-Madeenah. The valley of Thaniyat Al-Wadaa‘ is located near Tabook, on the route from Madeenah to Shaam (Greater Syria). It was given this name because people used to bid farewell to the pilgrims and the armies therein before they set off on their journeys, and it is situated nowadays at the heart of the urban area of Al-Madeenah..

1875

Narrated Sufyaan ibn Aboo Zuhayr (may Allah be pleased with him): I heard Allah's Messenger ﷺ saying, "Yemen will be conquered and some people will migrate (from Al-Madeenah) and will urge their families, and those who will obey them to migrate (to Yemen) although Al-Madeenah will be better for them; had they only known. Sham will also be conquered and some people will migrate (from Al-Madeenah) and will urge their families and those who will obey them, to migrate (to Shaam) although Al-Madeenah would have been better for them; had they only known. Iraq will be conquered and some people will migrate (from Al-Madeenah) and will urge their families and those who will obey them to migrate (to Iraq) although Al-Madeenah would have been better for them; had they only known.".

Commentary :
None knows the Unseen except Allah, Exalted is He, and He may impart some knowledge of the Unseen to some of His chosen servants. He revealed to the Prophet ﷺ the knowledge of some future events that took place exactly as he ﷺforetold, serving as proofs and signs of his prophethood.

In this hadeeth, the Companion Sufyaan ibn Aboo Zuhayr Al-Azdi (may Allah be pleased with him) narrated that the Prophet ﷺforetold the conquest of many lands which took place in the exact order stated by him in the hadeeth.
He ﷺ said that Yemen would be conquered, and some people would be fascinated by it so much that they would take their families and migrate from Al-Madeenah to Yemen, although residing in Al-Madeenah would have been better for them.This is because the Prophet ﷺ declared it an inviolablesanctuary, it is closer to his mosque, it was the land where the divine revelation descended, and the blessings of Allah have been bestowed upon it. Had they only known the great merits and benefits of residing in Al-Madeenah with regard to their religiosity, they would have thought little of the fleeting worldly benefits and gains obtained by residing elsewhere. The hadeeth could also mean, ‘Had they only any share of knowledge,’ meaning if only they were endowed with a share of (religious) knowledge,’ denoting reproach.
This hadeeth stated that these two shepherds will be driving their cattle. The Arabic word used in the hadeeth is ‘Yabussoon,’ and it means to urge (camels in particular) to move faster.
Then he ﷺ foretold the conquest of Shaam, which is Greater Syria, that incorporates present-day Jordan, Palestine, Syria, and Lebanon, and the conquest of Iraq as well. He ﷺ informed us that people would flock to these newly conquered lands, seeking wealth and prosperity, like those who would migrate to Yemen, although their residence in Al-Madeenah would have been better for them.
It is noteworthy that this hadeeth applies to those who give up residence in Al-Madeenah and move out of it rather than those who leave it to fulfill a need, e.g., for Jihaad or trade purposes. The hadeeth does not apply to these latter categories.
The Prophet ﷺ described the two shepherds as driving their camelsto emphasize the intended meaningof saying, ‘Had they only known,” to dispraise their situation. The reference to shepherding the camels here is a metaphor of giving in to the alluring pursuit of fleeing and immediate worldly gains and pleasures, and giving up residence near the Prophet ﷺ. This is why he ﷺ repeated the word ‘Qawm’ and described such people as they drive their cattle to dispraise their blameworthy state.
The hadeeth underlines some merits of Al-Madeenah and residence therein.
It also serves as evidence on the superiority of some lands to others..

1876

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, “Verily, faith returns and goes back to Madeenah as a snake returns and goes back to its hole (when in danger).”.

Commentary :
Al-Madeenah is a blessed land, purified by Allah, Exalted is He, from evils and impurities, and chosen to be the land to which His Prophet ﷺ migrated, the cradle of the call of Islam, and the cornerstone of the early Muslim state.
It this hadeeth, the Prophet ﷺ informed us of some virtues that warranted the superiority of Al-Madeenah over other lands. He ﷺ stated that faith returns to Al-Madeenah just like a snake would return to its hole (for protection), which is a metaphor of the believers flocking towards Al-Madeenah, the land of migration. The believers continued to seek refuge in it and flock towards it whenever they feared for their religion, and it served as the fountainhead of faith, from which it spread all over the world, being the power base of Islamat its inception. Likewise, a snake gets out of its hole, and whenever it is alarmed, it crawls back to its hole. In the same vein, Narrated Ibn ‘Umar (may Allah be pleased with him) that the Prophet ﷺalso said: “Verily Islam started as something strange and it will again return to being strange just as it started, and it would recede between the two mosques just as the serpent crawls back into its hole.” [Saheeh Muslim]. The two mosques are the Sacred Mosque in Makkah and the Prophet’s Mosque in Al-Madeenah. It goes without saying that Islam was first perceived as strange in the midst of ignorance,as it discarded many of the pre-Islamic customs, and therefore people perceived it as a strange call (alien to their perceptions), and it shall be perceived as such after it was once vastly widespread. This is an indication that the believers flee to Makkah and Al-Madeenah for protection from temptations and out of fear for their religiosity. It also indicates that the Muslim lands will shrink at the end of the world. It has also said that the hadeeth applies to all times. As for the lifetime of the Prophet ﷺ, seeking refuge in Al-Madeenah is meant as a reference to learning from the Prophet ﷺ. As for the time of the Companions (may Allah be pleased with them), Taabi‘oon, and their followers, it means following their guidance. As for the subsequent times, Muslims have sought refuge inAl-Madeenah to pray in the Prophet’s Mosque.
This hadeeth also underlines a sign that provesthe prophethood of Muhammad ﷺ..

1877

Narrated Sa`d (may Allah be pleased with him):I heard the Prophet ﷺ saying, "None plots against the people of Madeenah but that he will be dissolved (destroyed) like the salt is dissolved in water."
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1878

Narrated Usaamah (may Allah be pleased with him):Once the Prophet ﷺ stood at the top of a (looked out from upon one) castle amongst the castles (or the high buildings) of Al-Madeenah and said, "Do you see what I see? (No doubt) I see the spots where afflictions will take place among your houses (and these afflictions will be) as numerous as the spots where raindrops fall.".

Commentary :
The Prophet ﷺ was an exemplary educator and mentor; he ﷺ utilized every available opportunity to call people to Allah, Exalted is He, instill goodness within Muslims, and warn them against all evils. An example of his warnings was against some future Fitnah (trails and afflictions) and evils so that Muslims would be well prepared for them.
This hadeeth serves as evidence of his prophethood and a miracle which he ﷺ was given, foretelling some future events that would happen after his death. Usaamah ibn Zayd (may Allah be pleased with him) narrated that the Prophet ﷺ once stood at the top of one of the forts or high buildings in Al-Madeenah, looked down, and then drew the attention of the Companions (may Allah be pleased with them) who were with him by saying: “Do you see what I see?” Then he ﷺ told them of the very spots where some future afflictions would befall Al-Madeenah as if he ﷺ was seeing them firsthand at the time of their occurrence, as clear as he saw the spaces between the houses. He ﷺ told them that these afflictions would be numerous and befall all the people therein, just like raindrops. The Arabic term fitnah denotes the trails and afflictions that befall people with regard to their religious or worldly affairs.
The Prophet ﷺ singled out Al-Madeenah in this hadeeth, because the killing of ‘Uthmaan (may Allah be pleased with him) took place in Al-Madeenah and it was followed by a series of trails and afflictions that spread all over the Muslim lands. The Battle of the Camel and the Battle of Siffeen were the result of the murder of ‘Uthmaan (may Allah be pleased with him). Moreover, the Battle of Nahrawan was caused by the arbitration at the Battle of Siffeen, and all the fighting that took place during the time of Fitnah (strife) was a result of arbitration, or caused by some of its results.
It is deduced from the hadeeth that an educator may draw the attention of the students by employing the question-answer method of teaching.
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1879

Narrated Aboo Bakrah (may Allah be pleased with him):The Prophet ﷺ said: "The terror caused by Al-Maseeh Al-Dajjaal (Antichrist) will not enter Al-Madeenah and at that time it will have seven gates and there will be two angels at each gate guarding them.".

Commentary :
The Prophet ﷺ did not leaveany good without instructing us to adhere to it nor any evil without warning us against it. One of the grave pervasive evils against which he ﷺ warned us was the emergence of Al-Maseeh Al-Dajjaal (Antichrist), which is one of the major signs of the Hour.
In this hadeeth, the Prophet ﷺ informed us of the divine protection shielding Al-Madeenah from the Fitnah ofAl-Maseeh Al-Dajjaal). He is given the name ‘Al-Maseeh’, because it literally means the one who is blind in one eye, and the name ‘Al-Dajjaal’ to distinguish him from Al-Maseeh (Messiah) ‘Eesa (Jesus), son of Mary. Linguistically, the Arabic word ‘Dajjaal’ denotes concealment and deception,, sbecause he is a liar who covers up the truth, conceals it, and reveals falsehood. Allah, Exalted is He, will grant him some abilities that are exclusive to Him such as: the resurrection of a dead person whom he shall kill, the time of prosperity and affluence that he will usher in, his heaven and fire, and his two rivers. Moreover, the treasures of the land will follow him, and he will command the sky to rain and the plants to grow, and they will comply. All of that shall happen by the power and will of Allah, Exalted is He, as a fitnah and trial for people. He ﷺ informed us of his conquest of various lands which will strike fear, panic, and terror in the hearts of their people. However, he will not be able to enter Al-Madeenah. He will try to enter it, but it will have then seven gates, each of which will be guarded by two angels, preventing him from entering it. Another hadith has been reported indicating that Allah, Exalted is He,has guarded Makkah as well against Al-Maseeh Al-Dajjaal and that he will not be able to enter it. For instance, he ﷺ said: “There will be no land which would not be treaded by Al-Dajjaal but Makkah and Al-Madeenah.” [Al-Bukhaaree and Muslim].
This hadeeth also highlights the virtues of Al-Madeenah, and states that the angels guard its gates..

1880

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "There are angels guarding the entrances (or roads) of Madeenah, neither plague nor Al-Dajjaal will be able to enter it.".

Commentary :
Al-Madeenah is a blessed land, purified by Allah from impurities and evils, and preserved from destructive perils.
In this hadeeth, the Messenger of Allah ﷺ informed us of the distinct honor conferred by Allah, Exalted is He, on Al-Madeenah, favoring it over other lands, namely its routes and entrances being guarded by angels. Neither the plague nor Al-Maseeh Al-Dajjaal can enter, it being protected by the angels who shall prevent him from entering it. It has been narrated on the authority of Anas ibn Maalik (may Allah be pleased with him) that the Prophet ﷺ stated that Al-Dajjaal will stop at the Sabakhah (i.e., a barren place adjacent to Madeenah), which retains pools of flood water in the northwest of Al-Madeenah. As he arrives there, Al-Madeenah will be shaken with its people, and no hypocrite, male or female, will be left therein. All hypocrites will come out to him. [Al-Bukhaaree and Muslim]. However, he will not be able to enter Al-Madeenah.
The emergence of Al-Maseeh Al-Dajjaal is one of the major signs of the Hour. Al-Dajjaal, linguistically, means concealment, because he is a liar who covers up the truth and conceals it, and reveals falsehood. Allah, Exalted is He, will grant him some abilities that are exclusive to Him such as: the resurrection of the dead person whom he shall kill, the time of prosperity and affluence that he will usher in, his heaven and fire, and his two rivers. Moreover, the treasures of the land will follow him, and he will command the sky to rain and plants to grow, and they will comply. All of that shall happen by the power and will of Allah, Exalted is He, as a fitnah and trial for people. It has been narrated on the authority of Anas ibn Maalik (may Allah be pleased with him) that the Prophet ﷺ said: “There will be no land which would not be tread by Al-Dajjaal but Makkah and Al-Madeenah.” [Al-Bukhaaree and Muslim]. This is a distinct honor conferred upon these two great cities, Makkah and Al-Madeenah.
The plague is a fatal disease that causes wounds and ulcers on the body (and often leads to death). It has been narrated on the authority of Aboo Moosaa Al-Ash‘ari (may Allah be pleased with him) that the Prophet ﷺ said: “My nation shall perish due to Ta‘n (killing) and Taa‘oon (plague).” People asked, ‘O Messenger of Allah; we know the Ta‘n, but what is Taa‘oon?’ He ﷺ said: “It is the mortal strike of your enemies form the Jinn, and there is martyrdom in both.” [Musnad Ahmad].
Reality has attested the words of the Messenger of Allah ﷺ, as the plague has spread in multiple lands throughout history, and has not emerged in Al-Madeenah, confirming the words of the Messenger of Allah ﷺ. So, this hadeeth also highlights a sign of his prophethood and underlines the virtues of Al-Madeenah and the merits of residing therein..

1881

Narrated Anas ibn Maalik (may Allah be pleased with him):The Prophet ﷺ said, "There will be no town which Al-Dajjaal will not enter except Makkah and Al-Madeenah, and there will be no entrance (paths) (of both Makkah and Al-Madeenah) but the angels will be standing in rows guarding it against him, and then Al-Madeenah will shake with its inhabitants thrice (i.e., three earthquakes will take place) and Allah will expel all the disbelievers and the hypocrites from it.".

1882

Narrated Aboo Sa`eed Al-Khudree(may Allah be pleased with him): Allah's Messenger ﷺ told us a long narrative about Al-Dajjaal, and among the many things he mentioned, was his saying, "Al-Dajjaal will come and it will be forbidden for him to pass through the entrances of Madeenah. He will land in some of the salty barren areas (outside) Madeenah; on that day the best man or one of the best men will come up to him and say, 'I testify that you are the same Dajjaal whose description was given to us by Allah's Messenger ﷺ.' Al-Dajjaal will say to the people, 'If I kill this man and bring him back to life again, will you doubt my claim?' They will say, 'No.' Then Al-Dajjaal will kill that man and bring him back to life. That man will say, 'Now I know your reality better than before.' Al-Dajjaal will say, 'I want to kill him but I cannot.' ".

Commentary :
The Prophet ﷺ did not leave any good without guiding us to it, nor any evil without warning us against it. An example of the pervasive evils against which he ﷺ warned us is the emergence of Al-Maseeh Al-Dajjaal and this is one of the major signs of the Hour.
In this hadeeth, Abu Sa’eed Al-Khudree(may Allah be pleased with him) stated that the Messenger of Allah (may Allah be pleased with him) told them about Al-Maseeh Al-Dajjaal at length, warning them against his Fitnah, and informing them of some of his news. He is given the name ‘Al-Maseeh’ because it literally denotes the one who is blind in one eye, and ‘Al-Dajjaal’ to distinguish him from the Maseeh (Messiah) ‘Eesa (Jesus), son of Mary. The Arabic word ‘Dajjaal’ linguistically means concealment, because he is a liar who covers up the truth and conceals it, and reveals falsehood. He shall be a human being by means of whom Allah, Exalted is He, shall test His servants. He will grant him some abilities that are exclusive to Him, such as: the resurrection of the dead person whom he shall kill, the time of prosperity and affluence that he will usher in, his heaven and fire, and his two rivers. Moreover, the treasures of the land will follow him, and he will command the sky to rain and the plants to grow, and they will comply. All of that shall happen by the power and will of Allah, Exalted is He, as a fitnah and trial for people.
Among the information that the Prophet ﷺ stated about Al-Maseeh Al-Dajjaal was that he shall approach Al-Madeenah and try to enter it, but will rather reach a Sabkhah, a sandy land that is barren because of high soil salinity, therein. It was reported on the authority of Anas (may Allah be pleased with him) that the Prophet ﷺ said: “(Al-Dajjaal will come) and pitch his tent in the Sabkhah of Juruf,” [Saheeh Muslim]. This place is a barren area of land about 3 miles from Al-Madeenah on the route to Shaam. He will not be able to enter Al-Madeenah, because it is deemed forbidden for him to enter it; all the routes and roads to its valleys are guarded by rows of angels. As he approaches the Sabkhah (outside) Al-Madeenah, the best man or one of the best men at that time will come up to him, to unveil his evil to the people. Upon seeing him, he will know that he is Al-Dajjaal based on his description reported on the authority of the Prophet ﷺ. He will say to him, ‘I testify that you are Al-Dajjaal whose description was given to us by Allah's Messenger ﷺ.’ Al-Dajjaal will say to the disbelievers and hypocrites who will be deceived by him, ‘If I kill this man and bring him back to life again, will you doubt my claim?’ They will say, ‘No!’ Then Al-Dajjaal will kill that man and bring him back to life, by the Will and Permission of Allah, Exalted is He, as a test and trial for people, to set the true believers apart from the disbelievers. Another version of this hadeeth reads: “He will then order him to be torn (into pieces) with a saw from the parting of his hair up to his legs. Afterwards, Al-Dajjaal will walk between the two pieces. He will then say to him: ‘Stand, and he will stand erect.’ He will then say to him: ‘Do you not believe in me?’ The man will say: ‘It has only added to my insight concerning you (that you are really Al-Dajjaal).’” [Muslim]. He will say so because he will have seen firsthand another sign of which the Prophet ﷺhad informed him, namely, that he will bring back to life a killed person. Al-Dajjaal will say, ‘I want to kill him, but I cannot!’ The version narrated by Muslim reads: “Al-Dajjaal will try to catch hold of him so that he should kill him (again). The space between his neck and collar bone will be turned into copper and he will find no means to kill him. So, he will catch hold of him by his hands and feet and throw him (into the air), and people will think that he had been thrown in the Hellfire, whereas he had been thrown into Paradise. Allah's Messenger ﷺ said regarding that man: ‘He will be the most eminent amongst persons in regard to martyrdom in the sight of the Lord of the world.’” [Muslim]
This hadeeth underlines the virtues of knowledge, and highlights that it is one of the means to gain both insight into the Fitnah and steadfastness on the truth at the time of its occurrence.
The hadeeth also underscores the virtues of confronting the people of falsehood with the truth.
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1883

Narrated Jaabir (may Allah be pleased with him): A Bedouin came to the Prophet ﷺ and gave a pledge of allegiance for embracing Islam. The next day he came with fever and said (to the Prophet ﷺ), "Please cancel my pledge (of embracing Islam and of emigrating to Madeenah)." The Prophet ﷺ refused (that request) three times and said, "Al-Madeenah is like a furnace, it expels out the impurities (bad persons), selects the good ones and makes them perfect.".

Commentary :
Al-Madeenah is a blessed land, purified by Allah from impurities and evils, and chosen to be the land to which the Prophet ﷺ migrated, the cradle of His call, and a refuge for His righteous servants.
In this hadeeth, Jaabir ibn ‘Abdullah(may Allah be pleased with him) told us that a Bedouin man (desert dweller) migrated to Al-Madeenah and went to the Prophet ﷺ to give him the Bay‘ah (pledge of allegiance) to adhere to Islam. The Arabic word Bay‘ah means a contract or covenant, and it is given that name because it is similar to a financial trade-off in the sense that each of the two parties offers the other something in exchange. The Prophet ﷺ offered them the promise of reward and they offered in return their commitment to his obedience.
This Bedouin man had a fever on the following day, and went back to the Prophet ﷺ to cancel his Bay‘ah! Apparently, he did not want to give up Islam, otherwise he would not have bothered to go back to theProphet ﷺ and seek his permission. Rather, he wanted to back out of his commitment to the migration, but the Prophet ﷺ refused, because backing out of the migration is a major sin. This is why the Prophet ﷺ said in another hadeeth, “O Allah, complete for my Companions their migration, and do not cause them to turn back upon their heels.” [Al-Bukhaaree and Muslim].
Moreover, his act implies having ill thoughts about Allah, Exalted is He, because he assumed that he had a fever because he had given the pledge of alligance to the Prophet ﷺ (to migrate to Al-Madeenah), and thought that if he ﷺ released him from his commitment, he would be cured from the fever! Therefore, he went to the Prophet ﷺ with such a request, and this indicated his keenness, but he ﷺ refused. Despite the Prophet’s ﷺrefusal, the man left Al-Madeenah, and thereupon he ﷺ remarked that Al-Madeenah is like a furnace, in that it expels out the impurities (bad people), chooses only the good ones and refines them. In this hadeeth, he ﷺ likened Al-Madeenah to a pair of bellows made from (wood and) leather used by blacksmiths to push air into the fire to allow the furnace to reach a high temperature,so as to make the iron melt and remove its impurities. Similarly, Al-Madeenah expels the wicked people and purifies itself from their evil to manifest its perfect purity. This is a metaphor of the faith of the true and sincere believers among its inhabitants. This is a good metaphor, because thebellows is used to blow on the fire to supply air to remove the black smoke and ashes from the fire, leaving only the burning embers. This is the meaning if the hadeeth referred to the actual bellows used by the blacksmith to produce a strong blast of air to heat up the fire. However, if the intended meaning is the furnace itself, the hadeeth would mean that this place, given its high temperature, removes all impurities from iron, silver and gold to produce pure iron, silver and gold. Likewise, Al-Madeenah turns out the wicked people by means of fever, illness, poor livelihoods, and poverty to purify the ‘human self’ from the traces of indulgence in sinful desires, and thus refines the good people.
It is noteworthy that this description does not apply to Al-Madeenah at all times, but is rather specific to the lifetime of the Prophet ﷺ, because none would leave Al-Madeenah to reside elsewhere except that he was a wicked person. After the Prophet’s death, some of the best people among his Companions (may Allah be pleased with them) moved out of Al-Madeenah and died in their new places of residence.
This cannot be refuted by the fact that the hypocrites lived and died in Al-Madeenah and it did not expel them, because it was originally their homeland, and they did not inhabit it after embracing Islam or for religious reasons, but rather resided therein for the good livelihood opportunities there. The Prophet ﷺused this metaphor in reference to those who willingly committed themselves to Islam and then their hearts were corrupted.
It is deduced from the hadeeth that whenever someone makes a covenant with Allah, committing himself or someone else to doing something, it is impermissible for him to release himself from such a commitment, because such an act involves disobedience to Allah, Exalted is He, who Says (that which means): {O you who have believed, fulfill [all] contracts.} [Quran 5:1].
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1884

Narrated Zayd ibn Thaabit (may Allah be pleased with him):When the Prophet ﷺ went out for (the Battle of) Uhud, some of his Companions (i.e., the hypocrites) returned (home). A party of the believers remarked that they would kill those (hypocrites) who had returned, but another party said that they would not kill them. Thereupon, Allah, Exalted is He, revealed to His Messenger ﷺ the following ayah: {What is [the matter] with you [that you are] two groups concerning the hypocrites…} [Quran 4:88] The Prophet ﷺ said, "Al-Madeenah expels the bad persons from it, as fire expels the impurities of iron.".

Commentary :
Al-Madeenah is a blessed land, purified by Allah from impurities and evils, and chosen to be the land to which the Prophet ﷺ migrated, the cradle of His call, and the refuge for His righteous servants.
In this hadeeth, Zayd ibn Thaabit (may Allah be pleased with him) stated that when the Prophet ﷺ wanted to set off during the Battle of Uhud in 3 A.H., after he had consulted with Muslims, the Companions (may Allah be pleased with them), especially those who had missed out on participating in the Battle of Badr, advised him to go outside of Al-Madeenah to meet their enemies. On the other hand, ‘Abdullah ibn Ubayy ibn Salool, the chief of the hypocrites, advised the Muslims to stay inside Al-Madeenah and fight off the offenders, but this was not sincere advice. Rather, he only wanted to have a chance to flee during the fighting. When the Prophet ﷺ followed the advice of those who suggested marching outside of Al-Madeenah to meet the enemy, Salool had a chance to flee and return to Al-Madeenah with three hundred of the hypocrites, almost one third of the Muslim army, claiming that the reason for his return was that the Prophet ﷺ did not seek his opinion on the matter!
When they did so, a group of the Companions (may Allah be pleased with him) suggested that they should be killed, while others disagreed, because they were still outwardly Muslims. Thereupon, Allah, Exalted is He, revealed the following ayah: {What is [the matter] with you [that you are] two groups concerning the hypocrites, while Allah has made them fall back [into error and disbelief] for what they earned. Do you wish to guide those whom Allah has sent astray? And he whom Allah sends astray - never will you find for him a way [of guidance].} [Quran 4:88]. In thisayah, Allah, Exalted is He, criticized their disagreement regarding the two groups of the hypocrites, while Allah had made them fall back into error and disbelief. The ayah means, ‘Why would you even disagree regardingthose who displayed manifest hypocrisy and have two opinions on the matter? Why did not you decisively declare their disbelief, while Allah, Exalted is He, had led them astray because of their disobedience and defiance of His Messenger ﷺ and following falsehood?!
Afterwards, Zayd ibn Thaabit (may Allah be pleased with him) stated that the Prophet ﷺ said that Al-Madeenah sets the most wicked people apart from the good ones just like fire removes the impurities from iron, leaving only the pure and good people therein.
Subsequently, Allah, Exalted is He, decreed that only few hypocrites should live in the company of the Prophet ﷺ in Al-Madeenah, and as a result they were turned away from the Prophet ﷺ for their fear of getting killed. Allah, Exalted is He, Says (what means): {Accursed wherever they are found, [being] seized and massacred completely.} [Quran 33:61]. They feared for their lives and therefore left Al-Madeenah, attesting the fact that Al-Madeenah expels the wicked people, but not all at once, until only the pure and good people remain therein.
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1885

Narrated Anas (may Allah be pleased with him):The Prophet ﷺ said, "O Allah! Bestow on Al-Madeenah twice the blessings You bestowed on Makkah.".

Commentary :
Al-Madeenah is a blessed land, purified by Allah from impurities and evils, and chosen to be the land of to which the Prophet ﷺ migrated, the cradle of His call, and the refuge for His righteous servants.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) stated that the Prophet ﷺ supplicated Allah to bless Al-Madeenah with abundance and prosperity, to bless its produce and livelihood with regard to worldly riches. The Prophet ﷺ said: “O Allah! Bless us in our fruits. Bless us in our city. Bless us in our Saa’ and bless us in our Mudd.” [Saa‘ and Mudd are both dry measures used for agricultural produce by the Arabs in the Prophet's lifetime, and the Saa‘ was the larger measure.]
On account of this supplication, Allah, Exalted is He, blessed the Saa‘ of Al-Madeenah so much that it would be sufficient for a greater number of people than what it would normally suffice elsewhere.
The Prophet ﷺ supplicated Allah, Exalted is He, to multiply the blessings conferred on Al-Madeenah compared to those bestowed on Makkah due to the supplication of Prophet Ibraaheem (Abraham). This was further detailed in the hadeeth narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) reading: “O Allah, Ibraaheem is Your servant, Your Close Friend [Khaleel] and Your Prophet, and I am Your servant and Your Prophet. He supplicated You for Makkah, and I supplicate You for Madeenah, (to bless it with) the like of what he supplicated You for Makkah, and the like thereof as well!” [Muslim].
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1886

Narrated Anas (may Allah be pleased with him):Whenever the Prophet ﷺ returned from a journey and observed the walls of Madeenah, he would make his Mount go fast, and if he was on an animal (i.e., a horse), he would make it gallop because of his love for Al-Madeenah..

Commentary :
Al-Madeenah was one of the most beloved lands to the Prophet ﷺ. It was the land to which he migrated and where he ﷺ received support. He ﷺ established therein the early state of Islam, and it served as the power base of Islamat its inception, from which Islam spread to all the lands of Arabs and non-Arabs.
In this hadeeth, the Prophet ﷺ highlighted some manifestations of his love for Al-Madeenah. Anas ibn Maalik (may Allah be pleased with him) related that whenever the Prophet ﷺ came from his travels and saw the houses of Al-Madeenah, he ﷺ would urge his riding animal (she-camel, mule, or horse) to move quickly to arrive faster, out of his deep love and longing for Al-Madeenah, being the land to which he migrated and where his family, offspring, and believing supporters, whom he loved the most, lived. Allah, Exalted is He,has infused in people an innate love and longing for their homelands. This was manifest in the action of the Prophet ﷺ, related in this hadeeth, serving as a great example for Muslims to follow. He ﷺ commanded Muslims to hasten to return to their families after their travels.
The hadeeth also touches upon the merits of Al-Madeenah and the Prophet’s love and longing for it.
It is also deduced from this hadeeth that it is permissible for a Muslim to display love and nostalgia for his homeland..

1441

Abu ad-Dardā’ reported: The Prophet (may Allah's peace and blessings be upon him) came across a woman in the advanced stage of pregnancy at the door of a tent, and he said: "Perhaps he wants to copulate with her." They said: 'Yes.' Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I resolved to curse him with a curse that would enter his grave with him. How would he be his heir while this is not lawful for him?! And how would he employ him while this is not lawful for him?!".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to forbid his Companions from unlawful things and all that Allah, the Exalted and Glorified, prohibited. He would sometimes do so by encouraging them to obtain the reward with Allah Almighty and other times by intimidating them from the penalty and punishment of Allah.
In this Hadīth, Abu ad-Dardā’ (may Allah be pleased with him) informs that while the Prophet (may Allah's peace and blessings be upon him) was on a journey, he passed by a woman in the advanced stage of pregnancy. She was one of the captives and was sitting at the door of a tent. The Prophet (may Allah's peace and blessings be upon him) said to her: "Perhaps he", meaning her owner and master who obtained her as his share of the captives. "wants to copulate with her" i.e., wants to engage in sexual intercourse with her. However, it is not lawful for the master of a pregnant captive to copulate with her until she gives birth. Then, the Prophet (may Allah's peace and blessings be upon him) said that he resolved and intended to supplicate against him to be turned away from Allah's mercy and for that to continue after his death. He (may Allah's peace and blessings be upon him) intended to curse him because he failed to ascertain the emptiness of her womb, for if he copulates with his captive whom he owns while she is pregnant from someone else, he is thus neglecting to ascertain the emptiness of her womb. However, the cursing did not take place because this man was not aware of the ruling.
His words: "How would he be his heir while this is not lawful for him" means that this slave-girl captive may give birth after six months, and thus, the baby is likely from this captor, and it is likely from someone before him. So, if he is from the captor, then he is his child, and they may inherit from each other; and if he is from someone else, then he and the captor may not inherit from each other, given the lack of blood relationship.
Then, he said: "And how would he employ him," i.e., the child? If he employs him as a slave, it is probable that he came from him, and thus, he will be enslaving his child and cutting off his own lineage, and for this, he will be worthy of cursing. And if he attributes the baby to himself as his child, it is likely that he did not come from him, and thus he will be making him his heir, whereas he is not his heir, and for this, he will be worthy of cursing.
The Hadīth indicates that captivity nullifies previous ownership and dissolves marriage.
It also indicates that when there is a new owner of a female slave, it becomes due to ascertain the emptiness of her womb. So, he may not copulate with her until her womb is verified to be empty of pregnancy.
It also points out that it is forbidden to copulate with a pregnant captive until she gives birth..

1442

Judāmah bint Wahb - sister of ‘Ukkāshah - reported: I was there when the Messenger of Allah (may Allah's peace and blessings be upon him) said to some people: "I was about to forbid Ghīlah (sexual intercourse during the breastfeeding period), so I considered that the Romans and the Persians do it without any harm done to their children thereby." Then they asked him about coitus interruptus, and the Messenger of Allah (may Allah's peace and blessings be upon him) said: "That is the hidden Wa’d (burying a child alive).".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen on benefiting the believers and showed sympathy and concern for them. He left nothing that could be of benefit to them without guiding them to it and ordering them to do it. However, he used to correct the lies and suspicions that were spread among people and inherited from the pre-Islamic era of ignorance out of guidance and politeness.
In this Hadīth, the female Companion Judāmah al-Asadiyyah bint Wahb (may Allah be pleased with her) narrates that she attended with the Prophet (may Allah's peace and blessings be upon him) an assembly that had some of his Companions (may Allah be pleased with them). The Prophet (may Allah's peace and blessings be upon him) said: "I was about to," i.e., I was determined to forbid "Ghīlah", which is having intercourse with one's wife during her breastfeeding period, or a woman's conception during the breastfeeding period. The Prophet (may Allah's peace and blessings be upon him) was determined to forbid it because there was a popular belief at that time that it was harmful to the infant. They used to say that if the breastfeeding woman had sexual intercourse with her husband and conceived during her breastfeeding period, her milk would be spoilt and the child would get weak if he fed on it, and the Arabs would hate and avoid him. However, the Prophet (may Allah's peace and blessings be upon him) saw that the Romans and the Persians - two great kingdoms at that time - did this without worrying about it, besides the fact that it did not cause their children any harm; so, he did not forbid it.
Then, the Companions (may Allah be pleased with them) asked him about the ruling on coitus interruptus, which means removing the man's penis from the woman's vagina before ejaculation and ejaculating outside the vagina to avoid conception. The Messenger of Allah (may Allah's peace and blessings be upon him) said: "That is the hidden Wa’d," considering the coitus interruptus hidden burial of a child alive because it entails wasting the sperm that Allah Almighty has prepared to be a child. So, it resembles killing a child by burying him alive. However, there is no doubt that it is less grave, and this is why he said it is hidden.
In the Two Sahīh Collections, the Prophet (may Allah's peace and blessings be upon him) said to those who asked him about the coitus interruptus: "It does not matter if you do not do it, for every soul that is to be born up to the Day of Judgment will be born," i.e., no soul to exist in the knowledge of Allah Almighty except that it will come to exist, whether the coitus interruptus is done or not. Despite the coitus interruptus, there could be a small amount of semen ejaculated which Allah destined to form a child, and on the other hand, there could be normal ejaculation without conception. In short, coitus interruptus or normal ejaculation are equal as both do not lead to having a child except by Allah's decree..

1443

‘Āmir ibn Sa‘d reported: that Usāmah ibn Zayd informed his father Sa‘d ibn Abi Waqqās that a man came to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: "I practice coitus interruptus with my wife." The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Why do you do that?" The man said: "I fear for her child - or for her children." Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "If this was harmful, it would harm the Persians and the Romans." [In a version]: "If it was for that, then no. This does not harm the Persians or the Romans.".

Commentary : Islam is keen on the safety of Muslims and has guided them to what presents good care of children. This includes the exhortation to provide good suckling.
In this Hadīth, Usāmah ibn Zayd (may Allah be pleased with him) relates that a man came to the Prophet (may Allah's peace and blessings be upon him) and said: "I practice coitus interruptus with my wife." 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. The Prophet (may Allah's peace and blessings be upon him) asked him: For what reason do you do this act? The man said: "I fear for her child", who suckles from her. This is because if she gets pregnant, her milk will be spoiled, and the body of the baby will become unsound and weak. Or he meant the famous notion among the Arabs that copulation damages milk and that such milk will be a malady and if the baby drinks it, he will become ill. So, he feared that he would be thin and unwell. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to him: "If this was harmful" - copulation or pregnancy during the period of suckling - "it would harm the Persians and the Romans", for the women of the Persians and the Romans suckle their babies while they are pregnant. So, if pregnancy or copulation during the period of suckling was harmful, it would harm their children. But the reality belies that, as they do not care to avoid this matter and their children are in good condition, and you are like them in this regard..

1451

’Umm al-Fadl reported: The Prophet (may Allah's peace and blessings be upon him) said: "One suckling or two or one sucking or two does not make marriage unlawful." [In a version]: (and) instead of (or)..

Commentary : Islam has made suckling a bond like blood relation, and it has established the unlawfulness of marriage by suckling like the unlawfulness of marriage due to blood relations. It has forbidden a man from marrying his sister, mother, maternal aunt, or paternal aunt by suckling, and so on.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs about the amount that does not establish the ruling on suckling that makes marriage unlawful. He says: "One suckling or two or one sucking or two does not make marriage unlawful." This was said in response to someone who asked about one suckling and two. So, he replied that they do not make marriage unlawful, whether this suckling happens before the completion of two years or beyond that. The amount that makes marriage unlawful is five sucklings taken before the completion of two years. In a Hadīth by Muslim, ‘Ā’ishah (may Allah be pleased with her) said: "In what was sent down in the Qur’an was ten known sucklings that make (marriage) unlawful. Afterwards, they were abrogated by five known ones. Then the Messenger of Allah (may Allah's peace and blessings be upon him) passed away while they were part of what was recited in the Qur’an." And ’Umm Salamah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The only suckling which makes marriage unlawful is what is taken from the breast and enters the bowels and is taken before the time of weaning." Narrated by At-Tirmidhi..

1452

‘Ā’ishah reported: It was revealed in the Qur’an that: ten times of known breastfeeding prohibits (marriage); then it was abrogated and replaced with five times of known (breastfeeding). The Messenger of Allah (may Allah's peace and blessings be upon him) died while these (words of the abrogating verse) were still being recited as part of the Qur’an..

Commentary : The Prophet (may Allah's peace and blessings be upon him) clarified for his Ummah all that is lawful and unlawful including the rulings of breastfeeding and the consequent rulings related to lineages.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) reports the amount that used to establish the ruling of breastfeeding, that makes marriage prohibited at first, whereby the woman becomes prohibited for the man to marry the same, as it is prohibited for him by consanguinity (being descended by the same ancestor). She (may Allah be pleased with her) reported that it was first revealed in the Qur’an that ten times of known breastfeeding prohibits marriage. Then, this number was abrogated, and it became five times of known breastfeeding, i.e., known and satiating during the two years of infancy. In At-Tirmidhi's Collection, ’Umm Salamah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "No prohibition results from breastfeeding, except for what penetrates the intestines from the breast before weaning." So, breastfeeding after two full years does not prohibit anything, as Allah Almighty says: {Mothers may breastfeed their children for two full years, for those who wish to complete the full term of breastfeeding.} [Surat al-Baqarah: 233] Abrogation in the Qur’an has three types: First: What is abrogated in terms of ruling and recitation. Second: That which is abrogated in terms of recitation apart from its ruling. Third: That which is abrogated in terms of ruling apart from its recitation. The first two types of abrogation are found in this Hadīth. (Ten times of known breastfeeding prohibits) was abrogated both in terms of ruling and recitation, whereas the five times of breastfeeding was abrogated in terms of recitation only and its ruling has remained.
The statement of ‘Ā’ishah (may Allah be pleased with her): "The Messenger of Allah (may Allah's peace and blessings be upon him) died while these (words of the abrogating verse) were still being recited as part of the Qur’an" meaning: The abrogation by the five times of breastfeeding was revealed at a very late stage to the extent that the Prophet (may Allah's peace and blessings be upon him) died while some people were still reciting the part of the five times of breastfeeding as part of the Qur’an because of not being aware of that recent abrogation. Later, when they learned about the abrogation, they stopped reciting it and unanimously agreed that it should not be recited..

1453

Zaynab bint Abi Salamah reported: I heard' Umm Salamah, the Prophet's wife, say to 'Ā’ishah: By Allah, I do not feel comfortable to be seen by a boy who has passed the age of suckling. She said: Why? Sahlah bint Suhayl came to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: "O Messenger of Allah, by Allah, I see (displeasure) on the face of Abu Hudhayfah because of Sālim entering." She said: Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Suckle him." She said: "He has a beard." He said: "Suckle him, and what is on the face of Abu Hudhayfah will go away." She said: "By Allah, I did not see it on the face of Abu Hudhayfah.".

Commentary : In this Hadīth, Zaynab bint Abi Salamah (may Allah be pleased with her) informs that she heard her mother' Umm Salamah, the Prophet's wife, swearing to 'Ā’ishah (may Allah be pleased with her) and saying: "By Allah, I do not feel comfortable" i.e., I do not like it; "to be seen by a boy" from non-Mahram (unrelated) males "who has passed the age of suckling" i.e., he is no longer in need of suckling. Thereupon, ‘Ā’ishah said to ’Umm Salamah (may Allah be pleased with both of them): "Why?" i.e., why are you saying this, whereas there is nothing wrong with that if you suckle him or he is suckled by someone who makes him a Mahram (related and non-marriageable) to you? This is evidenced by the fact that "Sahlah bint Suhayl", the wife of Abu Hudhayfah, came to the Messenger of Allah (may Allah's peace and blessings be upon him) and swore to him that she would see dislike on the face of Abu Hudhayfah because of their foster son Sālim continuing to enter the house as he would usually do when he was young, and he now reached adulthood - particularly after verses had been revealed prohibiting adoption. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to her: "Suckle him" to be your son by suckling. She said to him: "He has a beard" for he is an adult man. The Prophet (may Allah's peace and blessings be upon him) said to her: "Suckle him and what is on the face of Abu Hudhayfah will go away" i.e., the sign of dislike will vanish from him. Sahlah did so and then she swore that she did not find the sign of dislike on the face of Abu Hudhayfah after she had suckled him.
This Hadīth is problematic in terms of explaining it and deriving rulings therefrom, and difference of opinion actually arose over it among the Prophet's wives. ’Umm Salamah and some of the Prophet's wives believed that this was a dispensation from the Prophet (may Allah's peace and blessings be upon him) to the wife of Abu Hudhayfah alone, and they held that there should be no suckling for adults and that the suckling that makes a person a Mahram is the one provided in young age and which grows the bones and builds the body and flesh.
As for ‘Ā’ishah (may Allah be pleased with her), she - as reported here - held that suckling causes prohibition of the same things made prohibited by blood relations, whether the suckled one is a child or an adult. She cited as evidence the story of Sālim, the freed slave of Abu Hudhayfah (may Allah be pleased with both of them) and that the ruling is not exclusively restricted to them.
What appears to be right - and Allah knows best - is that suckling of adults does not count, has no effect, and causes no prohibition, and that true suckling is that which occurs during babyhood; and what happened in the story of Sālim is particularly restricted to him and does not apply to anyone other than him. The Prophet (may Allah's peace and blessings be upon him) affirmed that not every suckling causes prohibition. In a Hadīth in the Two Sahīh Collections, he said: "Indeed, suckling is from hunger" i.e., the suckling that counts is the one that occurs at the time when milk is relied upon for food and in the amounts that affect the growth of the baby's body.
The Hadīth points out that suckling causes prohibition of the same things made prohibited by blood relations.
It demonstrates that there is a difference of opinion regarding the suckling of adults and its resultant effects..

1454

Zaynab bint Abi Salamah reported that her mother ’Umm Salamah, the Prophet's wife, reported: The other wives of the Prophet (may Allah's peace and blessings be upon him) refused to let anyone privately enter their houses by such suckling. They said to ‘Ā’ishah: "By Allah, we do not see this except as a dispensation which the Messenger of Allah (may Allah's peace and blessings be upon him) gave to Sālim in particular. No one would enter our houses or see us by such suckling.".

Commentary : The Hadīth addresses an incident that took place during the Prophet's lifetime, namely suckling an adult, which means suckling a person after the age of two years and the time of weaning, and beyond, so that he can be Mahram - like suckling in the age of suckling. ’Umm Salamah, the Prophet's wife, informs that all the wives of the Prophet (may Allah's peace and blessings be upon him) refused to let anyone privately enter their houses by such suckling that is given to a person after the age of weaning, for they were commanded to observe Hijab. An exception was ‘Ā’ishah (may Allah be pleased with her), who held the view that such suckling makes marriage unlawful like suckling during babyhood. They swore to ‘Ā’ishah (may Allah be pleased with her) and said: "By Allah, we do not see this except as a dispensation which the Messenger of Allah (may Allah's peace and blessings be upon him) gave to Sālim", the freed slave of Abu Hudhayfah (may Allah be pleased with him), "in particular"; not generally for everyone. Therefore, we will not let anyone enter our houses or see us by such suckling.
The dispensation which the Messenger of Allah (may Allah's peace and blessings be upon him) gave to Sālim in particular is mentioned in a Hadīth narrated by Muslim in his Sahīh Collection, in which ‘Ā’ishah (may Allah be pleased with her) reported: that Sālim, the freed slave of Abu Hudhayfah, was with Abu Hudhayfah and his family in their house. His wife Sahlah the daughter of Suhayl came to the Prophet (may Allah's peace and blessings be upon him) and said: "Sālim has reached the age of manhood and understands what men understand. He enters our house, and I think that Abu Hudhayfah is not comfortable with that." Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to her: "Suckle him and what Abu Hudhayfah feels will go away." She returned and said: "Indeed, I suckled him, and what Abu Hudhayfah felt went away."
It is reported in a Hadīth narrated by Abu Dāwūd that ‘Ā’ishah (may Allah be pleased with her) would ask the daughters of her sisters and brothers to suckle whomever she liked to enter her house - even if he was an adult - five times, and then he would enter her house. However, ’Umm Salamah and the other wives of the Prophet (may Allah's peace and blessings be upon him) refused to let anyone enter their houses by such suckling unless the suckling occurred in the cradle. Hence, the statements and attitudes of other wives of the Prophet (may Allah's peace and blessings be upon him) constituted evidence that the suckling of an adult does not count, has no weight, and does not establish the unlawfulness of marriage; and that true suckling happens in babyhood, and what happened in the story of Sālim is an exceptional peculiarity that was limited to him and does not apply to anyone else. The Prophet (may Allah's peace and blessings be upon him) emphasized that not every suckling makes marriage unlawful. In a Hadīth in the Two Sahīh Collections, he said: "Indeed, suckling is from hunger" i.e., the suckling that counts is the one that occurs at the time when milk is relied upon for food and in the amounts that affect the growth of the baby's body..

1456

Abu Sa‘īd al-Khudri reported: that at the battle of Hunayn, the Messenger of Allah (may Allah's peace and blessings be upon him) sent an army to Awtās. They encountered an enemy, fought, attained victory over them, and took female captives from them. Some of the Companions of the Messenger of Allah (may Allah's peace and blessings be upon them) seemed to have refrained from having intercourse with them, as they had husbands among the polytheists. So, Allah Almighty revealed in this regard: {Also [prohibited are] married women except for female slaves you may own} [Surat an-Nisā': 24], i.e., they are lawful for you when their waiting periods come to an end..

Commentary : The Shariah regulated the religious rulings regarding times of peace and war. Since war results in captives from the men of the enemy and their women, the Qur’an and the Sunnah clarified the rulings concerning them. It prohibited copulation with pregnant and married female captives until they gave birth or until non-pregnant captives were verified to be non-pregnant by having menses.
In this Hadīth, Abu Sa‘īd al-Khudri (may Allah be pleased with him) informs that during the battle of Hunayn - which took place in the eighth Hijri year, after the Conquest of Makkah, between the Muslims and the people of Tā’if among the two tribes of Hawāzin and Thaqīf, in a valley called Hunayn, which is situated between Makkah and Tā’if; as the disbelievers had gone out with their property, women, and children; and after Hawāzin and Thaqīf were defeated and Allah granted victory to His Prophet and the Muslims, the fleeing disbelievers withdrew to the valley of Awtās, which is close to Hunayn - the Prophet (may Allah's peace and blessings be upon him) sent an army to them, and they encountered an enemy from the disbelievers, whom they fought, overcame, and defeated. Among their spoils were captives from the polytheist women. Some of the Prophet's Companions refrained - out of fear of committing a sin - from having intercourse with them because they were married women, and a married woman is not lawful for anyone other than her husband. So, they thought that their marriage to their husbands was not severed. Therefore, Allah Almighty revealed verses demonstrating the ruling on copulation with those they refrained from: {Also [prohibited are] married women except for female slaves you may own.} [Surat an-Nisā’: 24] i.e., prohibited for you is marrying married women, except for the women you possess by taking them into captivity, as their marriage to their disbelieving husbands is dissolved. They become lawful for you after their wombs are verified to be empty of the semen of the disbelieving husbands, either by childbirth, in case the woman is pregnant, or by one menstrual period, if she is not pregnant.
The Hadīth indicates that the marriage of polytheists is dissolved if their wives are taken captive, as they go into the ownership of their captors.
It shows how a person should pause, search, and ask about any matter when he is not certain of the reason behind it and its ruling. This is the attitude of anyone who fears Allah Almighty..

1460

‘Abdul-Malik ibn Abi Bakr ibn ‘Abdur-Rahmān reported: that when the Messenger of Allah (may Allah's peace and blessings be upon him) married ’Umm Salamah and she stayed with him and it was the morning, he said to her: "You are not humbled in the estimation of your husband. If you wish, I will stay with you for seven nights; and if you wish, I will stay with you for three nights, and then visit the others in turn." She said: "Stay for three nights.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was both fair and merciful in dealing with his wives. In this Hadīth, the Tābi‘i ‘Abdul-Malik ibn Abi Bakr ibn ‘Abdur-Rahmān relates that when the Prophet (may Allah's peace and blessings be upon him) married' Umm Salamah Hind bint Abi' Umayyah (may Allah be pleased with her) after her husband Abu Salamah (may Allah be pleased with him) had died, he stayed in her house for three nights, which was his Sunnah in case the woman was previously married; then when he wanted to leave her house and go to the others, he noticed that she considered the three nights to be little. So, he said to her: "You are not humbled in the estimation of your husband" i.e., you will not be underestimated and your right will not be lost at all. Then the Prophet (may Allah's peace and blessings be upon him) gave her the choice, saying: If you wish, I will stay with you for seven nights" - and stay with other wives of mine for the same period - "and if you wish, I will stay with you for three nights, and then visit the others in turn." i.e., if you are content with these three nights, I will go to my wives in turn, one night at a time, till I come back to you. She said: "Stay for three nights" i.e., I am content with the three nights, to avoid his long absence from her..

1460

‘Abdul-Malik ibn Abi Bakr ibn ‘Abdur-Rahmān reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) married Umm Salamah, he entered upon her, and when he wanted to leave, she took hold of his garment. The Messenger of Allah (may Allah's peace and blessings be upon him) said: If you wish, I can stay longer with you and count it for you; a virgin is entitled to seven, whereas a previously married woman is entitled to three..

Commentary : The Prophet (may Allah's peace and blessings be upon him) set the greatest example in fulfilling justice between his wives and putting the family relations in order in case of polygamy.
In this Hadīth, the Tābi‘i Abu Bakr ibn ‘Abdur-Rahmān (may Allah be pleased with him) reports that when the Messenger of Allah (may Allah's peace and blessings be upon him) married ’Umm Salamah Hind bint Abi ’Umayyah (may Allah be pleased with her) after the death of her husband, Abu Salamah (may Allah be pleased with him), he entered upon her and consummated the marriage with her. After spending three days with her, he wanted to leave her house for the house of another one of his wives; however, she took hold of his garment so he would stay with her. He (may Allah's peace and blessings be upon him) clarified to ’Umm Salamah (may Allah be pleased with her) what she was entitled to regarding his overnight stay with her, saying: "If you wish" to have more than three days "I can stay longer with you and count it for you," i.e., calculate for you the total time of my stay with you because of this extra time. In other words: I extend my stay and the rest of my wives become entitled to the same number of days. Then, he informed her that a virgin wife - who had not been previously married - was entitled to seven nights than his other wives if he had sexual intercourse with her; whereas the Thayyib - who had been previously married - was entitled to three days.
In another Hadīth narrated by Muslim, when the Prophet (may Allah's peace and blessings be upon him) married ’Umm Salamah and she stayed with him (during the night), he said to her: "Indeed, you are not inferior in the sight of your family," i.e., you will not be underestimated, and none of your right will be lost; rather, you will take it in full. He then gave her the choice to stay for three days with her without having to make up for them or to stay for seven days with her and make it up for the rest of his wives. The three have the privilege of not having to make up for them, while the seven have the privilege of being successive and fulfilling perfect intimacy. ' Umm Salamah said: "Stay three," so she chose the three because they were not to be made up for, and he would, thus, return to her sooner since he would spend the night with them in turn then come to her. However, if she had chosen seven, he would not return to her except after making it up (days) for his other wives, and he would, thus, be far from her for a long time.
The virgin is exclusively granted seven days given her shyness, which requires extra time, patience, sensibleness, and gentleness, besides the fact that one feels inclined to stay longer with her so that he can stay with her for up to seven days in a row. On the other hand, the previously married woman had already experienced marriage, and her need for intimacy is lesser, besides the fact that one is less attached to her than to the virgin. However, given that she is not familiar yet with the company, she is honored by extending the stay, which is three. After that, he has to start dividing his time, whether he has one, two, or three wives before her.
The Hadīth indicates the recommendation of showing kindness to one's family, children, and others..

1462

Anas reported: The Prophet (may Allah's peace and blessings be upon him) had nine wives. Giving them an equal share of his time meant he would not return to the first woman except on the ninth day. So, they used to gather every night at the house of the one to whom he would come. He was at 'Ā’ishah's house. When Zaynab came, he stretched his hand towards her, thereupon, she said: This is Zaynab. So, the Prophet (may Allah's peace and blessings be upon him) withdrew his hand. There was an altercation between the two until their voices became loud. Iqāmah (second call for prayer) was pronounced for prayer and it happened that Abu Bakr was passing by and he heard their voices. He said: O Messenger of Allah, come for prayer and throw dust in their mouths. So, the Prophet (may Allah's peace and blessings be upon him) went out and ‘Ā’ishah said: Now the Prophet (may Allah's peace and blessings be upon him) will finish his prayer, and Abu Bakr will come and do such-and-such to me. When the Prophet (may Allah's peace and blessings be upon him) finished his prayer, Abu Bakr came to her and spoke to her in harsh words and said: Is this how you behave?!.

Commentary : The Companions (may Allah be pleased with them) were keen on reporting all the Prophet's acts, even what used to happen inside the house of his everyday life affairs. The purpose was to know how the Prophet (may Allah's peace and blessings be upon him) used to deal with various situations in life to follow his example.
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) reports that the Prophet (may Allah's peace and blessings be upon him) had nine wives. When giving each wife her share and turn on her day and night, he would not return to the wife who took the first turn in his overnight stay except after nine nights, given that he used to stay a day and a night with each of them. It was the habit of the Prophet's wives to gather every night at the house of the one with whom the Prophet (may Allah's peace and blessings be upon him) would stay to enjoy his company and be close to him, then, each would go to her room.
One time, the Prophet (may Allah's peace and blessings be upon him) was at ‘Ā’ishah's house, on her day and night, and his wives gathered there as usual. When his wife Zaynab bint Jahsh (may Allah be pleased with her) came, the Prophet (may Allah's peace and blessings be upon him) stretched his hand to her by way of fondling. It is said: The Prophet (may Allah's peace and blessings be upon him) thought it was ‘Ā’ishah because it was night and it was her night and turn. So, ‘Ā’ishah said: "This" towards whom you stretched your hand is "Zaynab", as if ‘Ā’ishah (may Allah be pleased with her) criticized the Prophet (may Allah's peace and blessings be upon him) for fondling someone other than her since it was her night and her turn in her share of the Prophet (may Allah's peace and blessings be upon him). So, the Prophet (may Allah's peace and blessings be upon him) did not stretch his hand towards Zaynab (may Allah be pleased with her) and stopped. Thereupon, Zaynab and 'Ā’ishah (may Allah be pleased with them) altercated, disagreed, and argued due to jealousy "until their voices became loud," i.e., they were making immense noise.
Meanwhile, the time for prayer was due, and the Iqāmah was pronounced, and Abu Bakr (may Allah be pleased with him) passed by while they were in such a state of arguing noisily and loudly. So, he heard the voice of ‘Ā’ishah and Zaynab disputing. Abu Bakr (may Allah be pleased with him) said: "O Messenger of Allah, come out for prayer" and throw dust in their mouths, which is an indirect reference to rebuking and putting an end to their dispute and loud voices. "Hathyah": the amount that fills both hands.
So, the Prophet (may Allah's peace and blessings be upon him) went out and ‘Ā’ishah (may Allah be pleased with her) said to those who were with her, after the Prophet (may Allah's peace and blessings be upon him) had left with Abu Bakr (may Allah be pleased with him): "Now the Prophet (may Allah's peace and blessings be upon him) will finish his prayer, and Abu Bakr will come and do such-and-such to me," i.e. when Abu Bakr finishes his prayer with the Prophet (may Allah's peace and blessings be upon him), he will come to me and rebuke and scold me severely for what I did, as a father would typically discipline his daughter.
‘Ā’ishah's fears came true, as when the Prophet (may Allah's peace and blessings be upon him) finished his prayer, Abu Bakr (may Allah be pleased with him) went to her, blamed her, rebuked her, and scolded her severely for raising her voice in the presence of the Messenger of Allah (may Allah's peace and blessings be upon him). Abu Bakr said to ‘Ā’ishah: "Is this how you behave?!" He was blaming her for her dispute with Zaynab in the Prophet's presence.
The Hadīth clarifies the Prophet's fulfillment of justice between his wives and his kindness and courteousness with them.
It signifies how a husband should give each of his wives an equal share of his time.
It also highlights the virtue of Abu Bakr (may Allah be pleased with him) for showing compassion towards the Prophet (may Allah's peace and blessings be upon him).
Moreover, it shows that the less qualified person could call the attention of the more qualified one to what is good for him..

1463

‘Ā’ishah reported: I never saw a woman I would like to be in whose Mislākh (skin) more than Sawdah bint Zam‘ah. She was a woman characterized by sharpness. As she became old, she gave her day with the Messenger of Allah (may Allah's peace and blessings be upon him) to ‘Ā’ishah. She said: "O Messenger of Allah, I have granted my day with you to ‘Ā’ishah." So, the Messenger of Allah (may Allah's peace and blessings be upon him) allocated two days to ‘Ā’ishah; her own day and that of Sawdah..

Commentary : The Mother of the Believers Sawdah bint Zam‘ah, wife of the Prophet (may Allah's peace and blessings be upon him) was one of the ascetic and devout worshippers. The Prophet's wives acknowledged each other's merits and were quite aware of what distinguished each one of them from the others.
In this Hadīth, ‘Ā’ishah (may Allah be pleased with her) reports that she never wished or liked to be like any of the Prophet's wives or in her place except for Sawdah bint Zam‘ah, as she wished and loved to be like her in worship and obedience, and in her manner and conduct. "Mislākh": skin, and it means: that I become her in terms of the qualities that she admired about her. Her saying: "She was a woman characterized by sharpness" is a way of describing Sawdah, not criticizing her. She meant by that to highlight her strength and solidity in challenging situations. When Sawdah grew old, she granted her day with the Messenger of Allah (may Allah's peace and blessings be upon him) to ‘Ā’ishah. Sawdah (may Allah be pleased with her) did this out of her sagacity, as she gave her day to the woman who loved the Prophet (may Allah's peace and blessings be upon him) most. So, ‘Ā’ishah (may Allah be pleased with her) had two days with the Messenger of Allah (may Allah's peace and blessings be upon him): her day and Sawdah's day. This does not mean that they were two days in a row; rather, what is meant is clarifying the number of ‘Ā’ishah's days with the Messenger of Allah (may Allah's peace and blessings be upon him) in each of his rounds with his wives (may Allah be pleased with them).
The Hadīth points out that Ghibtah (envy free from malice) is in goodness, and it means one's wish to be like another in his praiseworthy qualities.
It also clarifies how the Prophet's wives loved him and sought to please him, and it guides the wives to seek to please her husband by doing what he likes..

1467

Abdullah ibn ‘Amr reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "This world is an enjoyment, and the best of its enjoyments is a righteous woman.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) guided men and youth to choose the righteous woman for marriage because she is one of the greatest blessings bestowed upon man in this world.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) reports that "the world is a Matā‘," and Matā‘ is what one benefits from and enjoys, and the best worldly enjoyment for man is the religious wife, who gladdens him by looking at her and by her obedience. She is chaste, guarding herself in his absence, and she is honest, protecting his wealth. This is the essence of the righteous woman; she is righteous in her religion and herself and a reformer of her husband's conditions.
Here, he mentioned the woman in specific terms, and qualified her with righteousness to make it known that she is deemed the evilest worldly enjoyment if she does not have such a characteristic. This is because if righteousness does not prevent her from evil, she becomes evil itself. In this case, she does not push her husband or urge him except towards evil, and the least she can do is to make him crave this world until he puts himself into destruction therein..

1468

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: Whoever believes in Allah and the Last Day, if he witnesses something, let him speak good or remain silent. And take care of women, for the woman was created from a rib and the most crooked part of the rib is its top. If you attempt to straighten it, you will break it; and if you leave it, it will remain crooked. So, take good care of women..

Commentary : The Prophet (may Allah's peace and blessings be upon him) advises us to adopt manners and morals that enhance familiarity and love between Muslims.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs that "whoever believes in Allah" Who created him perfectly, in terms of belief and acts, by testifying that there is no god but Allah and that Muhammad is the Messenger of Allah, and by adhering to the pillars of faith and its characteristics as a whole including words and deeds;
and believes in "the Last Day," which is the Day of Judgment to which he will return and where he will receive recompense for his deeds, and here, belief in Allah and the Last Day were mentioned in particular, among all other things that one should believe in; in reference to the beginning and the end of all things, i.e., if he believes in Allah Who created him and that He will recompense him on the Day of Judgment for his good and evil deeds, then, let him speak good or remain silent. This wording is meant to encourage and promote adherence to the command or the prohibition mentioned in the Hadīth. "If he witnesses something" in general, whether between two, a group, or the like, and there is a need for him to speak about it, then let him consider it carefully; if there is goodness in his words, then he should speak, or else he should keep silent.
The Prophet (may Allah's peace and blessings be upon him) used to advise men to treat their wives kindly in compliance with the commands of Islam. Given the fact that women are originally created with crookedness, the Prophet (may Allah's peace and blessings be upon him) drew attention to that saying: "Take care of women" with the following addition in Al-Bukhāri version: "good care", i.e., advise each other to treat them kindly. "For the woman was created from a rib," which is one of the chest bones. In other words, there is crookedness in their original creation. "And the most crooked part of the rib is its top", this description is meant as an exaggeration in describing such crookedness and to emphasize the probability of breaking because the difficulty of straightening the top is apparent. It is said: Perhaps this is meant to refer to the woman's upper part that has her head and tongue, from where the crookedness springs. It is also said: That the form of "A‘waj" (crooked) here is meant as a description not to indicate preference, as colors and defects do not have forms indicating preference. If you try to straighten the rib and make it straight, it will break. Similarly, if you want a woman to be perfectly straight in morals, this will lead to breaking her, which is divorcing her. as mentioned in Muslim's version. "And if you leave it, it will remain crooked" as it was originally created, so it is impossible to straighten it. This is set as an example of the crookedness in women's morals; if sought to be upright, this could lead to divorce. Then, the Prophet (may Allah's peace and blessings be upon him) said: "So, take good care of women," i.e.; there is no way except enduring this crookedness patiently. Hence, this should be tolerated with patience, and women should be treated benevolently and kindly.
Or it could be referring to gentle redress; refraining from exaggeration that leads to breaking and from negligence that leads to persistence in crookedness. To sum up, he should not neglect her crookedness if she exceeds her natural deficiency level by committing sins or abandoning duties; however, what is meant is that he should neglect her crookedness regarding what is permissible.
The Hadīth implies guidance to maintaining one's tongue and protecting it from idle talk.
It also sheds light on the importance of appeasement in attracting souls and winning hearts.
Moreover, it shows how women could be handled through pardon and patience with their crookedness..

1469

Abu Hurayrah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Let not a believing man hate a believing woman. If he dislikes one of her characteristics, he will be pleased with another - Or he said: another one.".

Commentary : Faith calls to noble morals. Thus, no believing man or woman is free from good manners, as faith requires the existence of praiseworthy qualities in them.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "Let not a believing man Yafrak a believing woman," and "fark" means hatred and dislike. The "believing man" and the "believing woman" here refer to the husband and wife. It was said: This is a form of negation that denotes prohibition, i.e., she must not be totally hated. It was also said: It is a prohibition, i.e., the husband must not absolutely hate his wife in such a way that leads to oppressing, abandoning, and turning away from her. Then, the Prophet (may Allah's peace and blessings be upon him) explained this by saying that if the husband hates a bad quality in her, he will find another quality that pleases him. She could be rude but at the same time religious, pretty, chaste, or kind to him, or the like. So, he approves of this good quality that suits him and, thus, faces what he dislikes about her with what he likes about her. In this way, what he likes of her good qualities will help him patiently endure what he dislikes of her bad qualities. So, he forgives the bad for the sake of the good and overlooks what he dislikes for the sake of what he likes. And in this way, he will not absolutely hate her to the extent that he breaks up with her.
The Hadīth encourages good treatment and companionship..

Book of Hadith