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Hadith
2684
Sa’eed ibn Jubayr said:
A Jew from Al-Heerah asked me which one of the two periods Prophet Moosaa (Moses) completed. I said, "I do not know, (but wait) till I see the most learned Arab and inquire him about it." So, I went to Ibn ‘Abbaas (may Allah be pleased with them) and asked him. He (may Allah be pleased with him) replied, "Prophet Moosaa completed the longer and better period." Ibn ‘Abbaas (may Allah be pleased with them) added, "No doubt, a Messenger of Allah always does what he says."
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Commentary :
The Prophets and Messengers of Allah were endowed with the most perfect moral characters and were the most truthful among all people. The Quran made mention of Prophet Moosaa, given his exemplary resolve and patience.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions)Sa’eed ibn Jubayr related that a Jew from the people of Al-Heerah, which was an ancient city in Iraq near Kufa, and was the capital of many dynasties, asked himwhich one of the two periods Prophet Moosaa (Moses) completed, referring to the ayah that reads (what means): {He said, "Indeed, I wish to wed you one of these, my two daughters, on [the condition] that you serve me for eight years; but if you complete ten, it will be [as a favor] from you.} [Quran 28:27]. The ayah means that Prophet Moosaa was offered to marry the man’s daughter, and her dower was to work for him for eight years, and if he chose to work for him from ten years instead, it would be a favor and not required of him. Sa’eed told him that he did not know which period Prophet Moosaa completed, and told him that he would ask the well-ayahd Arab scholar, meaning, Ibn ‘Abbaas (may Allah be pleased with them), in Makkah. Ibn ‘Abbaas (may Allah be pleased with them) informed him that Prophet Moosaa completed ten years. He (may Allah be pleased with them) added: “No doubt, a Messenger of Allah always does what he says.” This applies to all Messengers of Allah, and foremostly Prophet Moosaa, because they were talking about him in particular. This is because the Prophets of Allah were endowed with the most perfect moral characters which entailed fulfilling their promises.
The hadeeth urges the fulfillment of promises.
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2685
 ‘Ubaydullaah ibn ‘Abdullah ibn ‘Utbah narrated that Ibn ‘Abbaas (may Allah be pleased with them) said, "O Muslims! How do you ask the People of the Scriptures, though your Book (i.e., the Quran) which was revealed to His Prophet ﷺ is the most recent divine revelation and you recite it, and it has not been distorted? Allah, Exalted is He, has revealed to you that the People of the Scriptures have changed and distorted what had been revealed to them with their own hands and said (regarding their changed Scriptures): This is from Allah, in order to get some worldly benefit thereby." Ibn ‘Abbaas (may Allah be pleased with them) added: "Is not the knowledge revealed to you sufficient to you, and you do not need to ask them about anything? By Allah, I have never seen any one of them asking you about what has been revealed to you!"
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Commentary :
The Prophet ﷺ keenly instilled the correct Islamic creed within the hearts and minds of his Companions (may Allah be pleased with them), and warned them against following the path of the previous nations, and the Companions (may Allah be pleased with them) did the same with the following Muslim generation.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Ubaydullaah ibn ‘Abdullah ibn ‘Utbah narrated that ‘Abdullah ibn ‘Abbaas (may Allah be pleased with them) addressed people once, rebuking and warning them against asking the People of the Scriptures, i.e., Jews and Christians, regarding some religious matters that seemed similar to what had been revealed to them, or regarding the topics and stories addressed in their Scriptures. He (may Allah be pleased with him) stated that the reason for the prohibition in this regard was that the Quran, which was revealed by Allah, Exalted is He, to His Prophet ﷺ, is the most recent divine revelation. He (may Allah be pleased with him) said, “… and you recite it,” meaning that Muslims are enjoined to recite the Quran as an act of worship, “and it has not been distorted?” This means that the Quran was not changed like the previous heavenly books revealed to the People of the Scriptures. They “have changed and distorted what had been revealed to them with their own hands,” including the Torah that was revealed to the Jews, and the Gospel that was revealed to the Christians, “and they have said (regarding their changed Scriptures): ‘This is from Allah, in order to get some worldly benefit thereby.’" They traded their Scriptures for an insignificantly small price, although they (i.e., the Scriptures) are worth the whole worldly life! He (may Allah be pleased with him) rebuked them for it since Allah, Exalted is He, blessed Muslims with the Quran in which He imparted to them adequate knowledge that suffices them, and they do not need to ask the People of the Scriptures about anything!
Ibn ‘Abbaas (may Allah be pleased with them) added: "Is not the knowledge revealed to you sufficient to you, and you do not need to ask them about anything?” His statement, “By Allah, I have never seen any one of them asking about what has been revealed to you,” means that they did not perceive Muslims as worthy of their questions, despite their trustworthiness and competence (i.e., since Muslims are endowed with the ultimate divine knowledge in the Quran). He (may Allah be pleased with him) meant to say, ‘How could you trust them with answering your questions, although Allah, Exalted is He, informed you in the Quran of their lies, distortion of the previous Scriptures,and even attributing lies to Him?” It is also possible that the People of the Scriptures did not have prescribed religious celebrations and therefore did not need to ask about them!
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2687
Umm Al-‘Alaa’ (may Allah be pleased with her) narrated that when the Ansaar drew lots as to whom of the emigrants should dwell with whom of the Ansaar, the name of ‘Uthmaan ibn Madh‘oon came out (to be in their lot). Umm Al-‘Alaa’ (may Allah be pleased with her) further said, "‘Uthmaan stayed with us, and we nursed him when he got sick, but he died. We shrouded him in his clothes, and Allah's Messenger ﷺ came to our house and I said, (addressing the dead ‘Uthmaan), 'O Aboo Al-Saa’ib! May Allah be merciful to you. I testify that Allah, Exalted is He, has blessed you.' The Prophet ﷺ said to me, "How do you know that Allah has blessed him?" I replied, 'I do not know, O Allah's Messengerﷺ! May my parents be sacrificed for you!' Allah's Messengerﷺ said, 'As regards ‘Uthmaan, by Allah, he has died and I really wish him every good, yet, by Allah, although I am Allah's Messenger, I do not know what will be done to him!' Thereupon, Umm Al-‘Alaa’ added, 'By Allah, I shall never attest the piety of anybody afterward! What Allah's Messenger ﷺ said made me sad." Umm Al-‘Alaa’ (may Allah be pleased with her) further said, "Once, I slept and saw in a dream, a flowing stream for ‘Uthmaan. So, I went to Allah's Messengerﷺ and told him of it, he ﷺ said, 'That is (the symbol of) his good deeds."
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Commentary :
The Prophet ﷺ keenly instilled within his Companions (may Allah be pleased with them) the mindfulness of Allah, Exalted is He, and refrainment from making assumptions about people’s fate in the Hereafter, as to whether they would be admitted to Paradise or thrown into Hellfire. Human beings must not play God, judge and pass sentences on people as they wish. Rather, we are enjoined to judge people according to what is apparent, and bear in mind that only Allah, Exalted is He, knows their true inward characters and what is hidden in their hearts (and He shall reward or punish them accordingly).
This hadeeth emphasizes this meaning. Umm Al-‘Alaa’ (may Allah be pleased with her) was a woman from the Ansaar who had given the Bay‘ah (i.e., pledge of allegiance) to the Prophet, making a covenant with him to adhere to Islam and refrain from associating partners with Allah and from committing immoral acts.She narrated that when the Ansaar drew lots as to whom of the emigrants should dwell with whom of the Ansaar, the name of ‘Uthmaan ibn Madh‘oon came out (to be in their lot). The emigrants had no place to live in Al-Madeenah and were hosted by their fellow Muslim brothers from the Ansaar. Umm Al-‘Alaa’ (may Allah be pleased with her) further said, "‘Uthmaan stayed with us, and we nursed him when he got sick, but he died. We shrouded him in his clothes, and Allah's Messenger ﷺ came to our house and I said, (addressing the dead ‘Uthmaan), 'O Aboo Al-Saa’ib,’ which was his nickname, ‘May Allah be merciful to you. I testify that Allah, Exalted is He, has blessed you.'” Another version of the hadeeth, compiled in Musnad Ahmad, on the authority of Ibn ‘Abbaas (may Allah be pleased with them), reads: “Congratulations on entering Paradise!” She (may Allah be pleased with her) decisively judged him as one of the people of Paradise, based on her knowledge of his devotion in worship and other good qualities. According to the version recorded by Ahmad, the Prophet ﷺ gave her a disapproving look, because she had decisively judged ‘Uthmaan (may Allah be pleased with him) as one of the People of Paradise, which implies impoliteness with Allah, Exalted is He, by claiming the knowledge of the unseen that is exclusive to Him! None knows the ultimate fate of people in the Hereafter except Allah, Exalted is He. Thereupon, the Prophet ﷺ said to her, edifying her on that meaning, "How do you know that Allah has blessed him?" She (may Allah be pleased with her) replied, 'I do not know, O Allah's Messengerﷺ! May my parents be sacrificed for you!' The Prophet ﷺ said, 'As regards ‘Uthmaan, by Allah, he has died and I really wish him every good, yet, by Allah, although I am Allah's Messenger, I do not know what will be done to him!' In the version reported by Al-Bukhaaree, the Prophet ﷺ said: “… although I am Allah's Messenger, I do not know what will be done to me,” meaning that he ﷺ did not know with certainty what shall happen to him in the Hereafter except for what Allah, Exalted is He, had informed him of.
Umm Al-‘Alaa’ (may Allah be pleased with her) said, 'By Allah, I shall never attest the piety of anybody afterward,” meaning that she would never decisively attest the righteousness of any person and that he would enter Paradise expect those who were named by the Prophet ﷺ among the people of Paradise. What she did and what the Prophet ﷺ said made her sad. Umm Al-‘Alaa’ (may Allah be pleased with her) further said, "Once, I slept and saw in a dream, a flowing stream for ‘Uthmaan. So, I went to Allah's Messengerﷺ and told him of it, and he ﷺ said, 'That is (the symbol of) his good deeds.‘ He ﷺ interpreted the flowing stream in the vision as to refer to his good deeds, because all people’s good deeds come to an end by their death except the one who dies while partaking in Jihaad as Muraabit (i.e., a guard at frontier outposts in support of Allah's Cause); his good deeds continue to grow and increase unto the Day of Judgment. ‘Uthmaan (may Allah be pleased with him) died as an emigrate for the sake of Allah, fleeing religious persecution to worship his Lord freely, and Muraabit in support of the Cause of Allah, Exalted is He.
It has been reported on the authority of the Prophet ﷺthat which urges Muslims to testify to the righteousness and piety of a dead person and mention his good qualities and deeds, provided that one should not decisively state that such a person shall be in Paradise or Hellfire. It was narrated on the authority of ‘Umar ibn Al-Khattaab (may Allah be pleased with him), and recorded by Al-Bukhaaree, that the Prophet ﷺ said: “If four people testify to the righteousness of a (dead) Muslim, Allah, Exalted is He, will grant him Paradise." The Companions (may Allah be pleased with them) (eagerly) asked, "If three people testify to his righteousness (will he earn the same reward)?" He ﷺ replied, "Even three." They further asked, "What about two?" He ﷺ replied, "Even two."
The hadeeth aims to edify Muslims on the relevant prohibition; we are enjoined to refrain from playing God and decisively judging anyone’s fate in the Hereafter without knowledge. This is because only Allah, Exalted is He, will hold people accountable on the Day of Resurrection and shall reward or punish them accordingly. Moreover, we do not have knowledge of a dead person’s inward character and what he had harbored in his heart. Rather, we are enjoined to settle for testifying to the dead person’s righteousness by saying, ‘I think that (s)he was a good and righteous person, and only Allah, Exalted is He, knows best,’ or the like. 
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2691
Narrated Anas (may Allah be pleased with him):
It was said to the Prophet ﷺ, "Would you, please, go to ‘Abdullah ibn Ubayy?" So, the Prophet ﷺwent to him, riding a donkey, and Muslims accompanied him, walking on salty barren land. When the Prophet ﷺreached ‘Abdullah ibn Ubayy, the latter said, "Keep away from me! By Allah, the bad smell of your donkey has harmed me." On that, a man from the Ansaar said (to ‘Abdullah), "By Allah! The smell of the Prophet’s donkey is better than your smell." Thereupon, a man from ‘Abdullah's tribe got angry for ‘Abdullah's sake, and the two men verbally abused each other which caused their friends to get angry and agitated, and the two groups started fighting with palm branches, shoes, and hands. We were informed that the following ayah was revealed (in this regard). Allah, Exalted is He, Says (what means): {And if two factions among the believers should fight, then reconcile between the two.} [Quran 49:9]
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Commentary :
‘Abdullah ibn Ubayy ibn Salool was one of the leaders and chiefs of the Khazraj tribe. When he was invited to embrace Islam, he converted outwardly only, but harbored disbelief. He was the head of the hypocrites in Al-Madeenah, and nursed hostility against the Prophet ﷺ and Muslims.
In this hadeeth, Narrated Anas (may Allah be pleased with him) that it was said to the Prophet ﷺ, "Would you, please, visit ‘Abdullah ibn Ubayy?" They were asking the Prophet ﷺ to go to ‘Abdullah ibn Ubayy to invite him to Islam, and this took place upon his arrival to Al-Madeenah. TheProphet ﷺwent to him, riding a donkey, and Muslims accompanied him, walking on salty barren land. When the Prophet ﷺreached ‘Abdullah ibn Ubayy, the latter said, "Keep away from me! By Allah, the bad smell of your donkey has harmed me." On that, a man from the Ansaar said (to ‘Abdullah), "By Allah! The smell of the Prophet’s donkey is better than your smell." This Companion (may Allah be pleased with him) retorted to ‘Abadullaah, defending the Prophet ﷺ. Thereupon, a man from ‘Abdullah's tribe got angry for ‘Abdullah's sake, and the two men verbally abused each other, which caused their friends to get angry and agitated,” meaning that the Companions (may Allah be pleased with him) got angry for the sake of the Prophet ﷺ and the friends of Ibn Salool got angry for his sake. The two groups started fighting with palm branches, shoes, and hands. A version of the hadeeth compiled by Al-Bukhaaree and Muslim, reads: “The Prophet ﷺ continued to calm them until they kept silent.” He ﷺ continued to calm them until they stopped fighting. Anas (may Allah be pleased with him) added: “We were informed that the following ayah was revealed (in this regard). Allah, Exalted is He, Says (what means): {And if two factions among the believers should fight, then reconcile between the two.} [Quran 49:9].”
It was argued that this ayah talked specifically about the believers, whereas the incident related in this hadeeth was between the Prophet ﷺ and Ibn Salool before his conversion to Islam. In response, it was said that some of Ibn Salool’s friends and men were believers. It was also said that the statement of Anas (may Allah be pleased with him), ‘We were informed,” indicates that that incident was not the actual reason for which this ayah was revealed, and Anas (may Allah be pleased with him) did not explicitly say so. His saying, ‘We were informed,’ does not necessitate that the ayah was revealed on that particular occasion; the chapter in which the concerned ayah is included was revealed in 9 A.H., when the delegations of the Arab tribes came to Al-Madeenah. It is also said that the ayah about the reconciliation between the disputing groups of the believers was revealed earlier than the rest of the chapter, and this would eliminate any problematic aspect.
The hadeeth highlights the unmatched forbearance of the Prophet ﷺ and his endurance of people’s harm.
It also underlines how the believers revered the Prophet ﷺ.
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2692
Umm Kulthoom bint ‘Uqbah (may Allah be pleased with her) narrated that she heard Allah's Messengerﷺ saying, "He who makes peace between disputing people by inventing good information or saying good things, is not a liar (i.e., he does not bear a sin for it).”
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Commentary :
The Islamic Laws of Islam urges Muslims to reconcile and make peace between disputing people, even if it had to be achieved through lies, considering the benefits it involvesregarding quarrels and disputing people, by quelling the spirit of enmity and settling their disputes.
In this hadeeth, the Messenger of Allah ﷺ stated that the blameworthy lying, about which stern warnings are reported and for which a punishment is designated as per the laws of Islam does not apply to the situations when a person says what is contrary to the truth to reconcile between disputing people, as encouraged by the enjoined sincerity towards  one’s fellow Muslims. Rather, he ﷺ described such an act as ‘good;’ he ﷺ said: “…inventing good information or saying good things,” meaning that such a person tries to reconcile between the disputing people by saying to one of them, for example, ‘Your friend is praising you and saying good things about you,’ which is untrue.  There is no sin in making this up for the purpose of reconciling between them. A person may need to tell some lies with good intentions to make peace between disputing people.
It is noteworthy that this is allowable provided that it does not involve nor entail denying a person his due rights or helping one take what he is not entitled to take.
The same ruling applies to lying at times of war, meaning to say what helps Muslims appear strong and undermine their enemies’ resolve, even if it is untrue. The same also goes for lying to one’s wife, verbally expressing his affection for her beyond his actual feelings for her to retain her love, ensure the stability of their marriage, and refine her conduct.
It should be noted that the hadeeth does not suggest that these false statements that are contrary to the reality are not labelled as lies as per the laws of Islam; a lie is a lie regardless of the purpose. Rather, it means that a person bears no sin for making up such lies in those specified situations, as a legal concession, enduring the lesser evil to realize the greater good.
The hadeeth urges Muslims to reconcile between disputing people and make peace between them.
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2697
 ‘Narrated Aa’ishah (may Allah be pleased with her) that Allah's Messengerﷺ said, "If somebody innovates something which has no basis in our religion, such innovation is rejected."
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Commentary :
Allah, Exalted is He, has completed and perfected the religion of Islam, and has bestowed His perfect grace on His servants, and therefore it is incumbent on Muslims to keenly seek to conform with the will of Allah, Exalted is He, and His Messenger ﷺ (i.e., by compliance with the provisions of Islam), to the best of their abilities, and refrain from introducing religious innovations that have no basis in the Laws of Islam.
Whoever introduces a religious innovation and invents something which has no basis in Islam, such a religious innovation will be rejected. In this hadeeth, the Prophet ﷺ informed us that if anyone introduces a religious innovation that has no basis in the Quran and the Sunnah, does not fall under the heading of a Laws of Islam provision stated therein, or contravenes the provisions of Islam, such an innovation will be rejected, meaning that such an unprescribed act will be declared null and void, and shall not be accepted by Allah, Exalted is He.
This is one of the fundamental principles of Islam, and this hadeeth is one of the examples of the Prophet’s eloquent, aphoristic speech. In this hadeeth, he ﷺ explicitly rejected all religious innovations and unprescribed acts and sayings that have no basis in Islam.
The hadeeth commands Muslims to follow the Sunnah of the Prophet ﷺ and abide by it, and forbids them from introducing any religious innovation.
It is deduced from the hadeeth that the criterion for declaring a given act a religious innovation is having no basis in the Quran or the Sunnah.

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2699
Al-Baraa’ (may Allah be pleased with him) said:
When the Prophet ﷺ intended to perform ‘Umrah in the month of Dhul-Qi‘dah, the people of Makkah did not let him enter Makkah till he ﷺ settled the matter with them by promising to stay therein for three days only. When the document of the treaty was written, the following was mentioned: 'These are the terms on which Muhammad, Allah's Messengerﷺ agreed (to make peace).' They said, "We will not agree to this, for if we believed that you are Allah's Messenger, we would not prevent you from entering Makkah, but you are Muhammad ibn ‘Abdullah." The Prophet ﷺ said, "I am Allah's Messengerand also Muhammad ibn ‘Abdullah." Then he ﷺ said to ‘Alee (may Allah be pleased with him), "Rub off (the words) 'Allah's Messenger,” but ‘Alee (may Allah be pleased with him) said, "No, by Allah, I will never rub off your name." So, Allah's Messengerﷺtook the document (, rubbed it himself) and wrote instead, 'This is what Muhammad ibn ‘Abdullah has agreed upon: No arms will be brought into Makkah except in their cases, and nobody from the people of Makkah will be allowed to go with him, i.e., the Prophet ﷺeven if he wished to follow him and he (the Prophet ﷺwill not prevent any of his Companions from staying in Makkah if they want to stay.' When the Prophet ﷺ entered Makkah and the specified period expired, the Makkahns went to ‘Alee (may Allah be pleased with him) and said, "Tell your Friend, i.e., the Prophet ﷺ, to leave Makkah; the (agreed-upon) period has passed." So, the Prophet ﷺwent out of Makkah. The daughter of Hamzah ran after them, i.e., the Prophet ﷺand his Companions (may Allah be pleased with them), calling, "O Uncle! O Uncle!" ‘Alee received her and led her by the hand and said to Faatimah (may Allah be pleased with them), "Take your uncle's daughter." Zayd and Ja‘far quarreled about her. ‘Alee (may Allah be pleased with him) said, "I have more right to her as she is my uncle's daughter." Ja‘far (may Allah be pleased with him) said, "She is my uncle's daughter, and her maternal aunt is my wife." Zayd (may Allah be pleased with him) said, "She is my brother's daughter." The Prophet ﷺ judged that she should be placed under the care of her maternal aunt, and said that the maternal aunt was like the mother. He ﷺ then said to ‘Alee (may Allah be pleased with him), "You are from me and I am from you", said to Ja‘far (may Allah be pleased with him), "You resemble me both in terms of moral character and outward appearance", and said to Zayd (may Allah be pleased with him), "You are our brother (in faith) and our freed slave."
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Commentary :
The Prophet ﷺ endured grievous harm at the hands of the polytheists, who denied him access to the Sacred House. He ﷺ endured their persecution until Allah, Exalted is He, blessed him with triumph over them, and the days proved that he ﷺ was supported by the divine revelation and attested his discretion during the conclusion of the Treay of Al-Hudaybiyah.
In this hadeeth, Al-Baraa’ ibn ‘Aazib (may Allah be pleased with him), narrated that the Prophet ﷺ and his Companions (may Allah be pleased with them) departed Al-Madeenah, and headed towards Makkah with the intention of performing ‘Umrah in the month of Dhul-Qi‘dah, in 6 A.H. However,the people of Makkah did not let them enter Makkah till heﷺmade an agreement with them to stay therein for three days only and return to Al-Madeenah, provided that he ﷺ should come back on the following year to perform ‘Umrah. This treaty became known as the Treay of Al-Hudaybiyah, and it was named after a big village that was given the name of a well located in that area; it is currently located on the outskirts of Makkah.
When the document of treaty was written, the following was mentioned: 'These are the terms,” of the treaty, “on which Muhammad, Allah's Messengerﷺ agreed (to make peace).” They said, "We will not agree to this, for if we believed that you are Allah's Messenger, we would not prevent you (from entering Makkah), but you are Muhammad ibn ‘Abdullah." They said to the Prophet ﷺ, ‘Had we believed in you and you religion, we would not have denied you access to the Sacred House, but we only know you as Muhammad ibn ‘Abdullah,’ (by the name given to him by his father). Thereupon, the Prophet ﷺ said, "I am Allah's Messengerand also Muhammad ibn ‘Abdullah," meaning that he ﷺ did not mind writing down either of them. Then he ﷺ said to ‘Alee (may Allah be pleased with him), who was writing down the terms of the treaty, to rub off (the words) 'Allah's Messenger,’ from the document, but ‘Alee (may Allah be pleased with him) refused. It should be noted that he (may Allah be pleased with him) did not mean to disobey the Prophet’s command, but rather expressed his disapproval of erasing his title out of reverence for the Prophet ﷺ and to defiantly support him against the polytheists. The Prophet ﷺtook the document, erased it himself, after ‘Alee (may Allah be pleased with him) pointed to its place, because he ﷺ was illiterate. He ﷺ then commanded ‘Alee (may Allah be pleased with him) to write down instead, 'This is what Muhammad ibn ‘Abdullah has agreed upon.’ The terms included that no arms may be brought into Makkah by Muslims except those kept in their own cases, and nobody from the people of Makkah would be allowed to go with the Prophet ﷺeven if he wished to follow him (and embrace Islam). On the contrary, the Prophet ﷺwould not prevent any of his Companions from staying in Makkah if they wanted! According to this treaty, the Prophet ﷺ and his Companions returned to Al-Madeenah, after ending their state of Ihraam (i.e., ritual state of consecration) as authentically reported in other narrations. They came back on the following year to perform ‘Umrah, which became known as ‘Umrat Al-Qadhaa’. After the period specified by the terms of the treaty i.e., three days, ended the Makkans went to ‘Alee (may Allah be pleased with him) and asked him to ask the Prophet ﷺ, to leave, as the (agreed-upon) period has passed. When the Prophet ﷺwent out of Makkah, the daughter of Hamzah, Umaamah - it was also said that she was named Faatimah - ran after them, i.e., the Prophet ﷺand his Companions (may Allah be pleased with them), wanting to go with them to Al-Madeenah. ‘Alee received her, led her by the hand, since she was still young, and said to Faatimah, his wife and the Prophet’s daughter, "Take your uncle's daughter." Faatimah (may Allah be pleased with her) held her, but Zayd and Ja‘far (may Allah be pleased with them) quarreled about her; each wanted to take care of her. Zayd (may Allah be pleased with him) claimed her because she was his brother's daughter, since the Prophet ﷺ had established the bond of brotherhood between him and Hamzah (may Allah be pleased with them). ‘Alee (may Allah be pleased with him) claimed her because she was his paternal cousin, his uncle's daughter, and Ja‘far (may Allah be pleased with him) claimed her because she was his uncle's daughter, and her maternal aunt, i.e., Asmaa’ bint ‘Umays (may Allah be pleased with her), was his wife. The Prophet ﷺ judged that she should be given to her maternal aunt, and said that the maternal aunt was like the mother, meaning as far as the right to the custody of a child is concerned, and also in terms of maternal affection and care. He ﷺ then said to ‘Alee (may Allah be pleased with him), "You are from me and I am from you", in terms of blood relations, love, seniority in Islam, and the like of his many great merits. He ﷺ said to Ja‘far (may Allah be pleased with him), "You resemble me both in terms of moral character and outward appearance", and said to Zayd (may Allah be pleased with him), "You are our brother (in faith) and our freed slave.” The bond of Al-Walaa’ (lit., loyalty, meaning to maintain a relationship of patronage without bondage with one’s manumitter) was as strong as the blood bond. The Prophet ﷺ made these statements toconciliate ‘Alee and Zayd (may Allah be pleased with them) for not granting them custody over Hamzah’s daughter, and to highlight that he ﷺ did not place her under Ja‘far’s care for his own sake, but rather because he was married to the girl’s maternal aunt (who was more entitled to the custody).
It was said that this hadeeth is one of the main Laws of Islam texts about the right to custody, which essentially means the care for a young child who is below the age of distinction and cannot live independently, providing him or her with a good upbringing, and guarding him or her against whatever may incur destruction and loss on him or her.
It is deduced from the hadeeth that it is allowable to conclude peace treaties with non-Muslims, conduct political and military agreements with them for the benefit of Muslims.
It is also inferred therefrom that a maternal aunt is entitled to custody over a child.
It also highlights the merits of ‘Alee, Ja‘far, and Zayd (may Allah be pleased with them)..

2701
Narrated Ibn ‘Umar (may Allah be pleased with him) that Allah's Messengerﷺ set out to perform ‘Umrah but the pagans of Quraysh prevented him from reaching the Ka‘bah. So, he ﷺ slaughtered his animal sacrifice, got his head shaved at Al-Hudaybiyah, and agreed with them that he ﷺ would perform ‘Umrah on the following year, would not carry weapons except swords, and would not stay in Makkah except for the period they allowed. So, the Prophet ﷺperformed ‘Umrah in the following year and entered Makkah according to the treaty, and when he ﷺ stayed for three days, the pagans ordered him to depart, and he ﷺ did.
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Commentary :
The polytheists (of Quraysh) persecuted and abused the Messenger of Allah ﷺ and his Companions (may Allah be pleased with them), yet he ﷺ honored his agreements and covenants with them.
In this hadeeth, ‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him) that the Prophet ﷺ headed towards Makkah in 6 A.H. to perform ‘Umrah, but the polytheists of Makkah denied him access to the Sacred House. They blocked his way in a place called Al-Hudaybiyah, a village that was named after a well located in that area, currently situated on the outskirts of Makkah. The Prophet ﷺ and the Companions (may Allah be pleased with them) ended their Ihraam (i.e., ritual state of consecration), slaughtered their animal sacrifices in Al-Hudaybiyah, and concluded a peace treaty with the polytheists of Makkah. They agreed to allow Muslims to perform ‘Umrah on the following year, and stipulated a truce between Muslims and the people of Quraysh, and that no arms may be carried by Muslims except their swords, which should be kept in their own cases, and that they must not stay in Makkah beyond the period specified by them. The Prophet ﷺ performed ‘Umrah on the following year, and entered Makkah, in compliance with the terms of the treaty. After spending three days in Makkah, the polytheists commanded the Prophet ﷺ to leave and he did.
It is deduced from the hadeeth that if a person is prevented from performing ‘Umrah, he should end his Ihraam.
It is also inferred from the hadeeth that it is allowable to conclude a peace treaty with the disbelievers and conduct political and military agreements with them for the benefit of Muslims.
It is also deduced that Muslims must abide by their agreements and covenants with the non-Muslims.
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2703
Narrated Anas (may Allah be pleased with him) that Al-Rabee‘, the daughter of Al-Nadhr, broke the front tooth of a girl, and the relatives of Al-Rabee‘ requested the girl's relatives to accept the Arsh (i.e., restitution, money paid in compensation for bodily injury, wounds, harm … etc.) and forgive her, but they refused. So, they went to the Prophet ﷺ who ordered them to establish retaliation. Anas ibn Al-Nadhr (may Allah be pleased with him) asked, "O Allah’s Messenger! Will the front tooth of Al-Rabee‘ be broken? No, by Him Who has sent you with the Truth, her tooth will not be broken!" The Prophet ﷺ said, "O Anas! Allah, Exalted is He, ordains Qisaas (i.e., retribution)." Afterward, the relatives of the girl agreed and forgave Al-Rabee‘. The Prophet ﷺsaid, "There are some servants of Allah were they to swear by Allah, Exalted is He, (that something would happen), He will certainly make it happen.” Anas (may Allah be pleased with him) added, "They agreed and accepted the Arsh."
.

Commentary :
The Islamic Laws of Islam specified the penalties designated for causing bodily injury and harm, and gave the victim the choice between taking retribution by afflicting an equal bodily injury on the offender, or pardoning and forgiving him.
In this hadeeth, Narrated Anas ibn Maalik (may Allah be pleased with him) that Al-Rabee‘, the daughter of Al-Nadhr (may Allah be pleased with her) broke the front tooth of a girl, and the relatives of Al-Rabee‘ requested the girl's relatives to accept the Arsh (i.e., restitution, money paid in compensation for bodily injury, wounds, harm … etc.) and forgive (the offender), but they refused. Arsh Al-‘Ayb refers to the compensation for a defect that is payable by the seller to the buyer if the latter discovered a defect in the purchased commodity. In the context of offence and criminal injuries, the Arsh is similar in essence, because it compensates for the physical defect (damage) caused. The girl’s relatives refused to accept the Arsh and forgive Al-Rabee‘. They went to the Prophet ﷺ, and referred their dispute to him, and he ﷺ ordered them to establish equivalent retribution. Her brother, Anas ibn Al-Nadhr (may Allah be pleased with him) asked, "O Allah’s Messenger! Will the front tooth of Al-Rabee‘ be broken? No, by Him Who has sent you with the Truth, her tooth will not be broken!" The Prophet ﷺ said, "O Anas! Allah, Exalted is He, ordains Qisaas (i.e., retribution)." This entailed that the front tooth of Al-Rabee‘ would be broken. It is noteworthy that his statement was not an objection to the Prophet’s judgment or the relevant Laws of Islam provision, but he (may Allah be pleased with him) rather wanted the Prophet ﷺ to intercede with them, or it was said before he (may Allah be pleased with him) came to know that Allah, Exalted is He, particularly ordains Qisaas in such situations, and he had thought that they were given the choice between the Qisaas or the Diyyah (i.e., blood money).
Afterward, the relatives of the girl agreed, forgave her, and accepted the Arsh. The Prophet ﷺsaid, "There are some servants of Allah were they to swear by Allah, Exalted is He, (that something would happen), He will certainly make it happen,” because he (may Allah be pleased with him) made such an oath aspiring to the grace of Allah, Exalted is He, who knew of his sincerity and keenness, and therefore made what he desired come true. Were these obedient servants and close allies of Allah, Exalted is He, to swear by His name that something should happen, He would certainly make it come to pass.
It is deduced from the hadeeth that it is allowable for the harmed person to pardon the offender, give up his right to the Qisaas, and accept the prescribed compensation.
The hadeeth highlights the merits of Anas ibn Al-Nadhr (may Allah be pleased with him)..

2704
Al-Hasan Al-Basree said:
By Allah, Al-Hasan ibn ‘Alee led large battalions like mountains against Mu‘aawiyah (may Allah be pleased with them). ‘Amr ibn Al-‘Aas said (to Mu‘aawiyah) (may Allah be pleased with them), "I surely see battalions which will not turn back before killing their opponents." Mu‘aawiyah (may Allah be pleased with him) who was really the best of the two men, said to him, "O ‘Amr! If these killed those and those killed these, who would be left with me for the public jobs to manage people’s affairs? Who would be left to care for their women; who would be left to care for their children?" Then Mu‘aawiyah (may Allah be pleased with him) sent two men from Quraysh, who belonged to the tribe of ‘Abd Shams called ‘Abd Al-Rahmaan ibn Sumurah and ‘Abdullah ibn ‘Aamir ibn Kurayz to Al-Hasan (may Allah be pleased with him) and said to them, "Go to this man (i.e. Al-Hasan) and negotiate peace with him and talk and appeal to him." So, they went to Al-Hasan and talked and appealed to him to accept peace. Al-Hasan (may Allah be pleased with him) said, "We, the offspring of ‘Abd Al-Muttalib, have got wealth, and people have indulged in killing and corruption (and only money will appease them)." They said to Al-Hasan (may Allah be pleased with him), "Mu‘aawiyah offers you such-and-such, appeals to you, and entreats you to accept peace." Al-Hasan (may Allah be pleased with him) said to them, "But who will be responsible for what you have said?" They said, "We will be responsible for it." So, whatever Al-Hasan (may Allah be pleased with him) asked they said, "We will be responsible for it for you." So, Al-Hasan concluded a peace treaty with Mu‘aawiyah (may Allah be pleased with them). Al-Hasan (Al-Basree) said: “I heard Aboo Bakr (may Allah be pleased with him) saying, ‘I saw Allah's Messengerﷺon the pulpit and Al-Hasan ibn ‘Alee (may Allah be pleased with them) was by his side. The Prophet ﷺ was looking once at the people and once at Al-Hasan ibn ‘Alee saying, 'This son of mine is a Saiyid (i.e., a noble leader) and may Allah, Exalted is He, make peace between two big groups of Muslims through him.’”.

Commentary :
Reconciliation between disputing Muslims is a religious obligation required of whoever is able to do so. Al-Hasan ibn ‘Alee ibn Abee Taalib (may Allah be pleased with them) gave us the greatest and finest example of sacrificing his own rights for the sake of reconciliation between the disputing Muslims during the Fitnah (i.e., civil strife) between the Companions (may Allah be pleased with them).
In this hadeeth, Al-Hasan Al-Basree swore by the name of Allah, Exalted is He, that Al-Hasan ibn ‘Alee (may Allah be pleased with them) led large battalions, as big as mountains, against Mu‘aawiyah (may Allah be pleased with him). This could also be a metaphor for strength and power. The battalions led by Al-Hasan ibn ‘Alee (may Allah be pleased with them) were supposed to fight the army of Mu‘aawiyah (may Allah be pleased with him) in fulfillment of the purposes that ‘Alee ibn Abee Taalib (may Allah be pleased with him) sought to achieve during his reign by fighting the people of Shaam under the leadership of Mu‘aawiyah (may Allah be pleased with him). After ‘Alee (may Allah be pleased with him) was killed, his son, Al-Hasan (may Allah be pleased with him), led the battalions and marched to realize the objectives after which his late father sought.
‘Amr ibn Al-‘Aas said to Mu‘aawiyah, urging him to fight Al-Hasan (may Allah be pleased with them), "I surely see battalions,” of brave soldiers, “which will not turn back before killing their opponents." The Arabic word used in the narration is Aqraan, lit. peers or counterparts, and it refers to rivals who have equal courage and military power. The narration goes on, “Mu‘aawiyah (may Allah be pleased with him) who was really the best of the two men said to him, ‘O ‘Amr! If these killed those and those killed these, who would be left with me for the public jobs to manage people’s affairs? Who would be left to care for their women; who would be left to care for their children?’” He (may Allah be pleased with him) meant that the death of their (husbands and) fathers would mean their loss. Al-Hasan Al-Basree’s saying, “who was really the best of the two men,” means that Mu‘aawiyah (may Allah be pleased with him) was better than ‘Amr (may Allah be pleased with him) in this situation because ‘Amr had a much more intense dispute with Al-Hasan and was determined to fight him, whereas Mu‘aawiyah wanted to make peace to prevent bloodshed and preserve Muslims’ lives.
Therefore, Mu‘aawiyah (may Allah be pleased with him) sent two men from Quraysh, who belonged to the tribe of ‘Abd Shams called ‘Abd Al-Rahmaan ibn Sumurah (may Allah be pleased with him) and ‘Abdullah ibn ‘Aamir ibn Kurayz, who was said to have seen the Prophet ﷺ, to Al-Hasan (may Allah be pleased with him) saying to them, "Go to this man (i.e. Al-Hasan) and negotiate peace with him," so that bloodshed could be averted, “and talk and appeal to him,” meaning ask him to give up his right to the caliphate and pass the reins to Mu‘aawiyah (may Allah be pleased with him) instead, and give him whatever he may ask for in return. So, they went to Al-Hasan (may Allah be pleased with him) and talked and appealed to him to accept peace. Al-Hasan (may Allah be pleased with him) said to the two messengers, "We, the offspring of ‘Abd Al-Muttalib, have got wealth,” meaning that the offspring of ‘Abd Al-Muttalib have always been noble and innately generous towards their family and freed slaves, and have always assumed leadership of their people until it became a habit for them, “and people have indulged in killing and corruption (and only money will appease them)." He (may Allah be pleased with him) wanted to eliminate the causes of strife and conflict, and give the money to those whose evil urges and corruption would not be curbed except with it.
They said to Al-Hasan (may Allah be pleased with him), "Mu‘aawiyah offers you such-and-such,” i.e., money, sustenance, and clothes, “and appeals to you and entreats you to accept peace." Al-Hasan (may Allah be pleased with him) said to them, "But who will be responsible for what you have said?" They stated that they would be responsible for it, and would ensure the compliance with the terms that he would stipulate to make peace between Muslims. Whatever Al-Hasan (may Allah be pleased with him) asked they said, "We will be responsible for it for you." So, Al-Hasan concluded a peace treaty with Mu‘aawiyah (may Allah be pleased with them), putting the best interests of Islam and Muslims before his own.
Al-Hasan Al-Basree related that Aboo Bakrah Nufay‘ ibn Al-Haarith Al-Thaqfee (may Allah be pleased with him) saw Allah's Messengerﷺon the pulpit and Al-Hasan ibn ‘Alee (may Allah be pleased with them) was by his side. The Prophet ﷺ was looking once at people and once at his young grandson, Al-Hasan ibn ‘Alee (may Allah be pleased with them), saying, 'This son of mine is a Saiyid (i.e., a noble leader) and may Allah, Exalted is He, make peace between two big groups of Muslims through him.’ The Prophet ﷺ foretold the conflict between Mu‘aawiyah and Al-Hasan (may Allah be pleased with them) over the caliphate, for it did not take them out of the fold of Islam. This year was called the year of Jamaa‘ah (unity), since Muslims were united again and there was an end to the conflict and civil strife.
The hadeeth highlights a sign of prophethood.
It also underlines the merits of Al-Hasan ibn ‘Alee (may Allah be pleased with them).
It is deduced from the hadeeth that it is allowable to make peace with an opponent with money to satisfy the rights of those to whom they are due.
It is also inferred therefrom that messengers should be allowed to convey their messages freely, and must not be harmed.
It is also deduced that the imamate of a less eligible ruler over a more eligible one is valid.
It is also inferred that the leadership of people is earned by those who benefit people, because the Prophet ﷺ conditioned leadership on making peace between disputing people.
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2705
‘Aa’ishah (may Allah be pleased with him) narrated:
Once Allah's Messengerﷺ heard the loud voices of some opponents quarreling at the door. One of them was appealing to the other to deduct his debt and asking him to be lenient but the other was saying, "By Allah, I will not do so." Allah's Messengerﷺ went out to them and said, "Who is the one who was swearing by Allah that he would not do a good deed?" That man said, "I am that person, O Allah's Messengerﷺ! I will give my opponent whatever he wishes."
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Commentary :
A creditor is urged to be lenient towards the debtor (in claiming the repayment), and such leniency counts as an act of kindness and a good deed for him. No Muslim should miss out on this (rewardable) good deed and deny himself such reward. Highlighting this meaning, the Mother of the Believers ‘Narrated Aa’ishah (may Allah be pleased with her) that once Allah's Messengerﷺ heard the loud voices of some opponents quarreling at the door. A debtor was asking a creditor to deduct part of the debt and show him some leniency in claiming the repayment, but the creditor refused. He said, "By Allah, I will not do so,” meaning that he would not fulfill his request by reducing the debt or showing him leniency in claiming its repayment. When Allah's Messengerﷺ heard him swear by Allah, Exalted is He, not to do so, he ﷺ went out to them and said, "Who is the one who was swearing by Allah that he would not do a good deed?" The Arabic word used in the hadeeth is Muta’alee, which denotes placing much emphasis on one’s oath. The Prophet ﷺ rebuked such a person for refraining from doing a good deed by fulfilling this debtor’s request. That man said, "I am that person, O Allah's Messengerﷺ! I will give my opponent whatever he wishes,” meaning that he was willing to give him whatever he wanted, reducing the debt or showing more leniency in claiming its repayment and giving him respite until he was able to repay.
The hadeeth urges creditors to show kindness to debtors by writing off part of the debt.
It also warns against making oaths not to perform good deeds.
It highlights the Companions’ reverence for the Prophet ﷺ and their keenness to hasten to his obedience.
It also underlines how the Companions (may Allah be pleased with them) quickly understood what the Prophet ﷺ wanted, their swift compliance with his commands and prohibitions, and their keenness to perform good deeds.
It also encourages the forgiveness and pardon of the verbal abuses between quarrelers and disrespectfully raising one’s voice before the ruler.
It is also inferred therefrom that a debtor is allowed to ask the creditor to write off part of the debt.
It is also deduced that one may intercede with people to whom rights are due in favor of others, and that they are urged to accept the intercession in what is good and permissible.
It is also inferred from the hadeeth that a ruler may interfere personally to make peace between disputing people..

2708
‘Urwah ibn Al-Zubayr narrated that Al-Zubayr (may Allah be pleased with him) told me that he quarreled once with a man from the Ansaar, who had participated in (the battle of) Badr, in front of Allah's Messengerﷺ about a water stream which both of them used for irrigation. Allah's Messengerﷺ said to Al-Zubayr (may Allah be pleased with him), "O Zubayr! Irrigate (your garden) first, and then let the water flow to your neighbor." The man from the Ansaar became angry and said, "O Allah's Messengerﷺ! Is it because he is your cousin?" On that the complexion of Allah's Messengerﷺ changed (because of anger) and he said (to Al-Zubayr), "Irrigate (your garden) and then withhold the water till it reaches the walls (surrounding the palms)." So, Allah's Messengerﷺ gave Al-Zubayr his full right. Before that, heﷺ had given a generous judgment beneficial for both Al-Zubayr and the man from the Ansaar, but when the latter irritated Allah's Messengerﷺ, he gave Al-Zubayr his full right according to the essence of Laws of Islam provisions. Al-Zubayr (may Allah be pleased with him) said, "By Allah, I think the following ayah was revealed concerning that case (which means): {But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.} [Quran 4:65]

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Commentary :
The Prophet ﷺ was the Imaam, ruler, and judge of Muslims,and adjudicated and settled the disputes between them.
In this hadeeth, Al-Zubayr ibn Al-‘Awwaam (may Allah be pleased with him) narrated that he once quarreled with a man from the Ansaar who had participated in (the battle of) Badr. The man referred the dispute - over a water stream in Al-Harrah that was used by both of them for irrigation - to Allah's Messengerﷺ. Al-Harrah was an open area with black stones,on the outskirts of Al-Madeenah. They both used to irrigate their gardens from this water stream; the water would run through Al-Zubayr’s garden first and then the other man’s. Al-Zubayr (may Allah be pleased with him) used to block the water until he had irrigated his garden, and then allow it to flow and reach his neighbor’s garden. The Prophet ﷺ commanded Al-Zubayr to reasonably irrigate his garden first, and then let the water flow to his neighbor’s garden, but the man from the Ansaar became angry and said, "O Allah's Messengerﷺ! Is it because he is your cousin?" He was referring to the fact that Al-Zubayr was the son of Safiyyah bint ‘Abd Al-Muttalib (may Allah be pleased with them) and suggested that the Prophet ﷺ judged in his favor because he was his relative! Thereupon, the complexion of Allah's Messengerﷺ changed, because of anger which was written all over his face, given this man’s disrespect for the Messenger of Allah ﷺ and his heinous accusation. It should be noted that it was a mere slip of the tongue on part of the man (may Allah be pleased with him). He ﷺ said (to Al-Zubayr), "Irrigate (your garden) and then withhold the water till it reaches the walls (surrounding the palms),” meaning until he (may Allah be pleased with him) had finished irrigating the whole garden. Thus, Allah's Messengerﷺ gave Al-Zubayr his full right.
Before that, Allah's Messengerﷺ had given a generous judgment that was beneficial for both Al-Zubayr and the man from the Ansaar, out of courtesy, and to settle their dispute peacefully, suggesting that Al-Zubayr should irrigate his garden by taking the least amount of water sufficient for irrigation and then allow it to flow to his neighbor’s garden. However, when the man refused and irritated Allah's Messengerﷺ, he gave Al-Zubayr his full right according to the relevant Laws of Islam provisions. It goes without saying that the Prophet ﷺ did not let his anger drive him to undermine this man’s rights or give Al-Zubayr more than what he was entitled to at the expense of his neighbor.
Al-Zubayr (may Allah be pleased with him) said, "By Allah, I think the following ayah was revealed concerning that case (which means): {But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.} [Quran 4:65].
In the ayah, Allah, Exalted is He, swears by His name that no one truly believes unless he accepts the Prophet ﷺ as judge to settle all disputes and would be perfectly content with his judgment, hasten to comply with it and submissively adhere to it. This serves as a reprimand from Allah, Exalted is He, to those who do not seek the judgment of His Messenger ﷺ, negating (the perfection of) their faith until they should be content with his judgment.
It is deduced from the hadeeth that a ruler may pass his judgment based on what he believes to be the truth based on clear evidence, after urging the litigants to opt for reconciliation and the refusal of any of them.
The hadeeth urges Muslims to follow the example of the Prophet ﷺ at times of anger and contentment, and in all situations.It encourages a believer to restrain his anger, keep it in check, refrain from allowing it to drive him to infringe on the rights of others and wrong them, and rather to opt for forgiveness and pardon.
The hadeeth also urges Muslims to seek reconciliation and commands them to do so.
It is inferred therefrom that a ruler may give each litigant his right in full if the litigants refuse to reconcile or accept his proposal of a possible middle way.
It also rebukes whoever disrespects the ruler and governor and punish him accordingly without wronging him.

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2710
 ‘Abdullah ibn Ka‘b narrated that Ka‘b ibn Maalik (may Allah be pleased with him) told him that during the lifetime of Allah's Messengerﷺ, he demanded his debt from Ibn Abee Hadrad (may Allah be pleased with him) in the Mosque. Their voices grew louder till Allah's Messengerﷺ heard them while he was in his house. So, he ﷺ lifted the curtain of his room and called on Ka‘b ibn Maalik (may Allah be pleased with him) saying, "O Ka‘b!" He (may Allah be pleased with him) replied, "Labbayka (i.e., I am at your service), Allah's Messengerﷺ.”He ﷺ beckoned to him with his hand suggesting that he deduct half the debt. Ka‘b (may Allah be pleased with him) said, "I will do, O Allah's Messengerﷺ!” He ﷺ then said (to Ibn Abee Hadrad), "Get up and pay him the rest."
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Commentary :
The Islamic Laws of Islamdecreed that a debtor should keenly repay his debts in full and honor his commitments, and also enjoins the creditor to be kind and lenient towards the debtor.
In this hadeeth, Ka‘b ibn Maalik (may Allah be pleased with him)said that during the lifetime of the Prophet ﷺ, he demanded the repayment of his debt from Ibn Abee Hadrad (may Allah be pleased with him) in the Prophet’s Mosque. Their voices grew louder during their discussion till Allah's Messengerﷺ heard them while he was in his house. Therefore, he ﷺ lifted the curtain of his room and called onKa‘b ibn Maalik (may Allah be pleased with him) saying, "O Ka‘b!" He (may Allah be pleased with him) replied, "Labbayka (i.e., I am at your service), Allah's Messengerﷺ.”He ﷺ beckoned to him with his hand suggesting that he deduct half the debt owed by Ibn Abee Hadrad (may Allah be pleased with him). In compliance with the Prophet’s command, Ka‘b (may Allah be pleased with him) wrote off half the debt. It was not a judgment issued by the Prophet ﷺ for Ka‘b to give up his right to half of the debt, but rather aimed to urge him to show kindness and lenience towards the debtor, and he (may Allah be pleased with him) was not required to do so. He ﷺ then said (to Ibn Abee Hadrad), "Get up and pay him the rest,” meaning the other half of the debt.
The hadeeth highlights the virtue of reconciliation and mediation between the disputing people.
It is deduced from the hadeeth that it is allowable to adjudicate disputes over debts and all financial rights in the mosque and issue the apt judgment.
It is also inferred therefrom that it is permissible for a debtor to ask the creditor to write off part of the debt.
It is also deduced that one may intercede with those to whom rights are due in favor of others, and that they are urged to accept this intercession in what is good and permissible.
It is also inferred from the hadeeth that a ruler may interfere personally to make peace between disputing people..

2711
Marwaan and Al-Miswar ibn Makhramah (may Allah be pleased with them) narrated on the authority of the Companions of Allah's Messengerﷺ that when Suhayl ibn ‘Amr agreed to Al- Hudaybiyah Treaty, one of the terms he stipulated then, was that the Prophet ﷺ should return to them (i.e., the pagans of Quraysh) anyone coming to him from their side, even if he was already a Muslim; and would not interfere between them and that person. Muslims did not like this condition and were very indignant by it! Suhayl did not agree (to conclude the treaty) except with that condition. So, the Prophet ﷺ agreed to that condition and returned Aboo Jandal (may Allah be pleased with him) to his father Suhayl ibn ‘Amr. Thenceforward, the Prophet ﷺreturned everyone in that period (of truce) even if he was a Muslim. During that period some believing women emigrated including Umm Kulthoom bint ‘Uqbah ibn Abee Mu‘ayt (may Allah be pleased with her) who came to Allah's Messengerﷺ and was a young lady then. Her relative came to the Prophet ﷺand asked him to return her, but the Prophet ﷺ did not return her to them for Allah, Exalted is He, had revealed the following ayah regarding women. He Says (what means): {O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them.} [Quran 60:10]
‘Urwah narrated that ‘Aa’ishah (may Allah be pleased with her)  that the Prophet ﷺ used to examine the believing women who migrated to him in accordance with these ayaat. Allah, Exalted is He, Says (what means): {O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them. But give the disbelievers what they have spent. And there is no blame upon you if you marry them when you have given them their due compensation. And hold not to marriage bonds with disbelieving women, but ask for what you have spent and let them ask for what they have spent. That is the judgement of Allah; He judges between you. And Allah is Knowing and Wise. * And if you have lost any of your wives to the disbelievers and you subsequently obtain [something], then give those whose wives have gone the equivalent of what they had spent. And fear Allah, in whom you are believers. * O Prophet, when the believing women come to you pledging to you that they will not associate anything with Allah, nor will they steal, nor will they commit unlawful sexual intercourse, nor will they kill their children, nor will they bring forth a slander they have invented between their arms and legs, nor will they disobey you in what is right - then accept their pledge and ask forgiveness for them of Allah. Indeed, Allah is Forgiving and Merciful.} [Quran 60:10-12] ‘Urwah narrated that ‘Aa’ishah (may Allah be pleased with her) said: “If any of the believing women accepted the condition (assigned in the above-mentioned ayaat), Allah's Messenger ﷺ would say to her, "I have accepted your Bay‘ah (i.e., pledge of allegiance)." "He ﷺ would only say that orally, for, by Allah, his hand never touched, any lady during that process. He ﷺ did not receive their Bay‘ah except by saying, "I have accepted your Bay‘ah for that.".

Commentary :
The Prophet ﷺ was the keenest to honor his covenants or agreements with others, even those made with the polytheists.
In this hadeeth, the Companions (may Allah be pleased with him) narrated that Suhayl ibn ‘Amr, who was one of the leaders of Quraysh and their preacher - he embraced Islam the same year Makkah was conquered - was the representative of the disbelievers of Quraysh at the Treaty of Al-Hudaybiyah in 6 A.H. One of the terms he stipulated then was that the Prophet ﷺ should return to them (i.e., the pagans of Quraysh) anyone coming to him from their side, even if he was already a Muslim, and would not interfere between them and that person. This meant that if any of the people of Quraysh wanted to embrace Islam and join the Muslims, the Prophet ﷺ was bound to return him to the disbelievers, who would kill him if they wished or do whatever they wanted!  Muslims disliked this condition and were very indignant about it! It was very difficult for them to accept such a condition, especially since they were in a strong position and apparently had the right to decline such an unfair condition. However, Suhayl did not agree (to concluding the treaty) except with that condition. So, the Prophet ﷺ agreed to it and returned those who wanted to join the Muslims, one of whom was Aboo Jandal (may Allah be pleased with him), the son of Suhayl ibn ‘Amr, after he (Aboo Jandal) came from Makkah to Al-Hudaybiyah. Thenceforward, the Prophet ﷺreturned whoever came to him during that specified period (of the truce) even if he was a Muslim, in compliance with the agreed-upon term. During that period, some believing women emigrated, including Umm Kulthoom bint ‘Uqbah ibn Abee Mu‘ayt (may Allah be pleased with her), who came to Allah's Messengerﷺ and was a young lady then, meaning that she had recently reached puberty. Her relative came to the Prophet ﷺand asked him to return her, but the Prophet ﷺ did not return her to them, for Allah, Exalted is He, had revealed the following ayah regarding women. He Says (what means): {O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them.} [Quran 60:10]. Testing them here meant asking them to take an oath and consider the indicative signs that they most likely had embraced Islam, to verify the sincerity of their faith.
It was also said that the meaning of their examination is to ask them to swear an oath that they did not leave their people to escape their hated husbands, merely sought migration to a different land, or to obtain some worldly gains, and ensure that they came only out of their love for Allah, Exalted is He, and His Messenger ﷺ.
The Mother of the Believers ‘Narrated Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ used to examine the believing women who migrated to him in accordance with these ayaat. Allah, Exalted is He, Says (what means): {O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them. But give the disbelievers what they have spent. And there is no blame upon you if you marry them when you have given them their due compensation. And hold not to marriage bonds with disbelieving women, but ask for what you have spent and let them ask for what they have spent. That is the judgement of Allah; He judges between you. And Allah is Knowing and Wise. * And if you have lost any of your wives to the disbelievers and you subsequently obtain [something], then give those whose wives have gone the equivalent of what they had spent. And fear Allah, in whom you are believers. * O Prophet, when the believing women come to you pledging to you that they will not associate anything with Allah, nor will they steal, nor will they commit unlawful sexual intercourse, nor will they kill their children, nor will they bring forth a slander they have invented between their arms and legs, nor will they disobey you in what is right - then accept their pledge and ask forgiveness for them of Allah. Indeed, Allah is Forgiving and Merciful.} [Quran 60:10-12]. The ayaat referred to their pledge of allegiance to refrain from associating partners with Allah, Exalted is He, stealing, committing Fornication (i.e., illicit sexual intercourse), or falsely attributing their illegitimate children to their husbands. It was also said that His Saying {between their arms,} means their tongues, and {and legs,} means their private parts. They had also to pledge not to disobey the Prophet ﷺ in whatever is lawful and good. It was said that this referred particularly to wailing over the dead, and it was also said that it referred to staying alone with non-Mahram men. Another opinion suggested that it referred to all the known rights of Allah, Exalted is He, over His servants.
Afterward, ‘Narrated Aa’ishah (may Allah be pleased with her) that whoever from among the believing women accepted these conditions, Allah's Messenger ﷺ said to her, "I have accepted your Bay‘ah (i.e., pledge of allegiance)." She (may Allah be pleased with her) swore by Allah that the Prophet’s hand never touched any lady during that process. It was done verbally since the Prophet ﷺ only shook the hands of men who gave him the Bay‘ah.
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2721
 ‘Uqbah ibn ‘Aamir (may Allah be pleased with him) narrated that the Prophet ﷺ said, "From among all the conditions which you have to fulfill, the conditions which make it lawful for you to have sexual relations (i.e., stipulated in marriage contracts) have the greatest right to be fulfilled."
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Commentary :
The believers are Islamically bound by their own conditions, and it is incumbent on a Muslim to comply with every condition that conforms with the Book of Allah, Exalted is He, and the Sunnah of His Prophet ﷺ, and does not conflict with them.
In this hadeeth, the Prophet ﷺ informed us that the first and foremost of these conditions, and the most deserving of fulfillment is the one by means of which sexual intercourse is deemed lawful. This means the conditions stipulated in marriage contracts whereby it becomes lawful for a man to engage in sexual intercourse with his wife. This is why such conditions were declared the most deserving of fulfillment (considering the solemnity of the marriage bond).
It is noteworthy that such conditions must not contradict the essence and implications of the marriage contract to begin with. Rather, they must be within the scope of what a marriage contract entails and aims to fulfill, such as stipulating fostering kindness, providing for one’s wife, providing her with clothes and accommodation within what is reasonably and customarily acceptable, fulfilling her rights over him, establishing justice among co-wives,  or stipulating that she must not leave his home without his permission, that she must not disobey him, observe voluntary fasting without his permission, or does not allow anyone access to his home without his permission, dispose of his wealth and belongings except in a manner acceptable to him, and the like. However, this does not apply to the conditions that conflict with the very essence and implications of marriage, such as stipulating that the wife must not take a dower or that a husband is not required to provide for her and the like; such conditions must be broken. These conditions are invalid and if they are cancelled, the marriage contract would be valid, for the Prophet ﷺ said: “Every condition that is not in the Book of Allah is invalid, even if there are one hundred conditions. The Book of Allah is more deserving of being followed and the conditions of Allah, Exalted is He, are more binding.” [Al-Bukhaaree and Muslim].
The hadeeth urges the fulfillment of marital rights..

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..