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Hadith
297
It was narrated that ‘A’ishah said: The Prophet (blessings and peace of Allah be upon him) used to rest in my lap when I was menstruating, then he would recite Qur’an..

Commentary : There are rulings that apply specifically to the menstruating woman, but she herself is not impure (najis), because the believer never becomes impure, as the Prophet (blessings and peace of Allah be upon him) said. Being close to a menstruating woman does not mean that the one who wants to recite Qur’an should not do so. This is what ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him) speaks of in this hadith, in which she says that the Prophet (blessings and peace of Allah be upon him) used to rest in her lap when she was menstruating. What is meant by the word translated here as resting is leaning on one side whilst sitting. It was also said that what is meant here is that the Prophet (blessings and peace of Allah be upon him) used to put his head in her lap when she was menstruating, and whilst he was in that position, he would recite Qur’an; that did not prevent him from reciting.
In this hadith we see how the Prophet (blessings and peace of Allah be upon him) treated his wives kindly and paid attention to their condition.
This hadith indicates that being close to his menstruating wife does not prevent a husband from reciting Qur’an, and the menstruating woman may listen to Qur’an without any reservations.
It also indicates that the body of the menstruating woman and whatever she wears are both pure (tahir)..

301
It was narrated that ‘A’ishah said: He used to put his head out to me when he was observing i‘tikaf and I would wash his hair, when I was menstruating..

Commentary : Among the Jews, when one of their women menstruated, they would banish her from the house, and they would not eat with her, drink with her or be in the same room as her. In our religion, however, the menstruating woman is not to be blamed for something that Allah has ordained for her, so her body is pure, apart from the place where the impurity is.
In this hadith, ‘A’ishah (may Allah be pleased with her) tells us that the Prophet (blessings and peace of Allah be upon him) used to put his head out to her in her apartment, when he was observing i‘tikaf in the mosque, and she would wash his hair for him, when she was menstruating. According to another report narrated in Sahih al-Bukhari, she would comb his hair when she was menstruating. The Prophet (blessings and peace of Allah be upon him) would bring his head close to her when she was in her apartment and the rest of his body was in the mosque, and he was aware of her condition and that she was menstruating, yet despite that she would touch him with her hands and take care of him, without any reservation or prohibition. Her apartment was attached to the mosque.
The hadith refers to cleaning a man’s hair, and other things that come under the heading of adorning oneself.
It indicates that a menstruating woman may care for her husband and help him with personal hygiene.
It indicates that if the one who is observing i‘tikaf puts his head, hand or foot outside the mosque, that does not invalidate his i‘tikaf.
It speaks of how the Prophet (blessings and peace of Allah be upon him) treated his wives kindly and paid attention to their condition.
It also indicates that the body of the menstruating woman and whatever she wears are both pure (tahir)..

302
It was narrated that ‘A’ishah said: When one of us was menstruating, and the Messenger of Allah (blessings and peace of Allah be upon him) wanted to be intimate with her, he would tell her to wrap something around herself at the beginning of her menses, then he would be intimate with her. She said: Who among you is able to control his desire as the Prophet (blessings and peace of Allah be upon him) was able to control his desire?.

Commentary : Allah (may He be exalted) says: {And they ask you about menstruation. Say, It is harm, so keep away from wives during menstruation. And do not approach them until they are pure} [al-Baqarah 2:222]. What is meant by keeping away from wives in this verse is not having intercourse with them; as for anything other than that, the husband may do it, meaning that he may do everything except intercourse. This is what the Mother of the Believers ‘A’ishah (may Allah be pleased with her) spoke of in this hadith, where she says: When one of us – meaning one of the wives of the Prophet (blessings and peace of Allah be upon him) – was menstruating and the Messenger of Allah (blessings and peace of Allah be upon him) wanted to be intimate with her by kissing and so on, other than intercourse, he would tell her to wrap something around her waist at the beginning of her period, so she would wrap herself in an izar (lower garment or waist wrapper) to cover the area between the navel and the knees. That would happen at the beginning of her menses, or when the bleeding was at its heaviest. Then he would be intimate with her, so he would approach her and touch her, but he would not have intercourse with her.
Then ‘A’ishah (may Allah be pleased with her) said: Who among you is able to control his desire as the Prophet (blessings and peace of Allah be upon him) was able to control his desire? 
This hadith indicates that one should not be put off by a menstruating woman or show dislike to her, in contrast to the Jews, who would not eat with a woman or sit with her if she was menstruating.
It speaks of how the Prophet (blessings and peace of Allah be upon him) treated his wives kindly and paid attention to their condition.
It also indicates that the body of the menstruating woman and whatever she wears are both pure (tahir)..

309
It was narrated from ‘A’ishah that the Prophet (blessings and peace of Allah be upon him) observed i‘tikaf, and one of his wives was with him, when she was suffering from istihadah and was bleeding. Sometimes she would put a basin beneath her to catch the blood. He [one the narrators] claimed that ‘A’ishah saw safflower water and said: It is as if this is something that So-and-so used to see..

Commentary : Islamic teachings explain how women should purify themselves following menses and nifas (postpartum bleeding). Some women suffer from menses that last longer than the usual time, and they bleed heavily for longer than the days of the usual period. Islam makes things easier for them in that case.
In this hadith, ‘A’ishah (may Allah be pleased with her) tells us that the Prophet (blessings and peace of Allah be upon him) observed i‘tikaf in his mosque, isolating himself from people for the purpose of worship, and one of his wives observed i‘tikaf with him. It was said that she was Sawdah bint Zam‘ah, or that she was Ramlah Umm Habibah bint Abi Sufyan, or that she was Zaynab bint Jahsh. She was suffering from istihadah and was bleeding; istihadah is irregular bleeding that a woman experiences after the end of her normal menses. The blood of istihadah is thin and is not like menstrual blood. Sometimes she would put a basin – meaning a large vessel – beneath her to catch this copious bleeding, lest it contaminate her garment or the mosque.
Khalid ibn Mihran, one of the narrators of this hadith, said regarding the phrase “he claimed”: The word claim may refer to something that one is certain about, even though it is most often used with regard to something one is uncertain about, or to suggest that it is false. ‘Ikrimah claimed that ‘A’ishah (may Allah be pleased with her) saw some safflower water – which comes from a kind of plant and is yellow in colour; it is used as a dye but does not have a fragrance – and said: This yellow is something that resembles what So-and-so used to see at the time of her istihadah. This indicates that the blood of istihadah may be yellow and thin, and is not dark like menstrual blood.
This hadith indicates that a woman who is suffering from istihadah may observe i‘tikaf if she is certain that her bleeding will not contaminate the mosque..

312
It was narrated that Mujahid said: ‘A’ishah said: One of us would have only one garment in which she menstruated. If any blood got onto it, she would put some of her saliva on it and scratch it with her nails..

Commentary : This hadith is indicative of the hard life that the companions of the Prophet (blessings and peace of Allah be upon him) lived, and that they were content with very little of worldly comforts. In it, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) says: One of us would have only one garment; what she meant by one of us is the wives of the Prophet (blessings and peace of Allah be upon him), the Mothers of the Believers. Even though they lived in the house of the Prophet (blessings and peace of Allah be upon him), one of them would own only one garment, and they were content with what Allah allocated to them. What ‘A’ishah (may Allah be pleased with her) says in this hadith is not contradicted by what is narrated in Sahih al-Bukhari from Umm Salamah (may Allah be pleased with her), that she had more than one garment, because what ‘A’ishah (may Allah be pleased with her) was referring to in this hadith was their situation at the beginning of Islam, for they were living a life of hardship and scarcity. When Allah granted conquests to the Muslims and their circumstances improved, women would have special garments to wear during their menses, separate from their other garments. It may be that what ‘A’ishah meant by “one garment” is a garment specifically for menses. There is nothing in the context to rule out the idea that she had other garments that she wore when she was not menstruating. That is also in harmony with the hadith of Umm Salamah in this regard.
If any menstrual blood got on the garment of one of the wives of the Prophet (blessings and peace of Allah be upon him), she would put some of her saliva on it, then scratch it with her fingernail. Then she would rub it and scratch it with her nail until the traces of blood were removed. It was said that she would do that, because this blood that was removed by scratching was little and could be overlooked. Hence she did not say here that she washed it with water. Similarly, she did not say that she prayed in this garment after removing the traces of blood by using her saliva and scratching it with her fingernail. Rather she used her saliva to remove the traces of blood, and she did not intend to purify the garment. There is a report from her in Sahih al-Bukhari which mentions washing the garment after scratching and rubbing it, and she says: “Then she may pray in it,” which indicates that when she wanted to pray in the garment, she would wash it so that she would be able to pray in it after that.  .

314
It was narrated from ‘A’ishah that a woman asked the Prophet (blessings and peace of Allah be upon him) about doing ghusl to purify herself following her menses, and he told her how to do ghusl. He said: “Take a piece of cloth on which there is musk and purify yourself with it.” She said: How do I purify myself? He said: “Purify yourself with it.” She said: How? He said: “Subhan Allah! Purify yourself!” I pulled her to me and said: Follow the traces of blood with it..

Commentary : The Prophet (blessings and peace of Allah be upon him) taught women how to purify themselves and do ghusl following their menses to remove the blood. He described how to do that in a refined and polite manner, to avoid any embarrassment. He taught all of that to his wives, so that they could teach it to the Muslim women.
In this hadith, ‘A’ishah the Mother of the Believers (may Allah be pleased with her) tells us that a woman – it was said that she was Asma’ bint Shakal, or that she was someone else – came to the Prophet (blessings and peace of Allah be upon him) and asked him how she should do ghusl after her menses ended. The Prophet (blessings and peace of Allah be upon him) told her how to do ghusl, and instructed her to take a piece of wool or cotton on which there was some musk or perfume, then purify the site of the bleeding and where the blood had got to. But the woman did not understand what was meant, so she asked again how she should purify herself with this perfumed piece of cotton. The Prophet (blessings and peace of Allah be upon him) said: “Subhan Allah! Purify yourself!” He was astonished that she did not know how to purify herself with it, when that was something obvious that no one should be unaware of. At that point, ‘A’ishah (may Allah be pleased with her) pulled her aside and brought her close to herself, and told her: Follow the traces of blood with it; apply it to your private part and anywhere else that the blood got onto, to clean it and remove the smell of menstrual blood.
This hadith highlights how modest and shy the Prophet (blessings and peace of Allah be upon him) was, and how well-mannered he was.
It indicates that one should show shyness and embarrassment when speaking of private matters, especially when that is mentioned by men in the presence of women, or by women in the presence of men, and that one should use metaphors and euphemisms, and avoid mentioning them explicitly. One should show shyness and embarrassment if such things are mentioned, and avoid speaking of them explicitly.
It highlights the role of wise and knowledgeable women in conveying information and teaching other women..

318
It was narrated from Anas ibn Malik that the Prophet (blessings and peace of Allah be upon him) said: “Allah (may He be glorified in exalted) has appointed an angel in charge of the womb, and he says: ‘O Lord, is it to be a nutfah (sperm drop)? O Lord, it is it to be a ‘alaqah (a piece of thick coagulated blood)? O Lord, is it to be a mudghah (chewed piece of flesh)?’ Then when Allah wants to complete its creation, he says: ‘Male or female? Doomed or blessed? What is his provision and lifespan?’ And it is decreed in his mother’s womb.”.

Commentary : Everything that Allah creates is already decreed and will be as He wants it to be. There is nothing that happens in His dominion except it happens by His decree and with His knowledge. Allah (may He be glorified and exalted) has appointed an angel over the womb, which is the place where the embryo develops, as mentioned in this hadith. When the nutfah (sperm drop) is formed, this angel says: O Lord, is it to be a nutfah? This is a question from the angel to the Lord (may He be glorified and exalted). In other words, is it to be a nutfah, so that I should write it, for no one knows what is in the wombs except Allah; rather the angel is appointed to keep a record and write things down. The same thing happens in the following stages: O Lord, is it to a ‘alaqah (a piece of thick coagulated blood)…? And so on. The word nutfah refers to the sperm when it meets the ovum of the woman and fertilizes it. This is the first stage in the development of a human being. When it becomes a ‘alaqah, the angel says: O Lord, is it to be a ‘alaqah? The ‘alaqah is a piece of congealed blood that hangs on the wall of the uterus. When it becomes a mudghah, the angel says: O Lord, is it to be a mudghah? The mudghah is a small piece of flesh, the size of what a man can chew in his mouth. Then when Allah (may He be exalted) wills to complete the creation of this person, the angel asks the Lord (may He be exalted): Male or female? Doomed or blessed? In other words: Will You create it as a male or a female? Will he be one of those who are doomed (destined for Hell) or one of those who are blessed (destined for Paradise)? Then he asks about his provision and lifespan, and he writes down all of that when the person is still in his mother’s womb.
This is indicative of the might and eternal knowledge of Allah, and how He decrees all the affairs of His creation. So the individual should be moderate and not exhaust himself in seeking worldly provision, for everyone will be enabled to follow the path for which he was created; the one who is to be one of the people of Paradise will do the deeds that will enable him to reach Paradise, and the one who is to be one of the people of Hell will choose, by his own free will, the deeds that will lead him to Hell. Allah (may He be glorified) guides those who are blessed to do that which is good and makes available to them the means to do these deeds, and He causes those who are doomed to do evil and has made available for them the means of doing those deeds. That is because Allah has made clear to all the path of good and the path of evil. Thus each person acts with insight and knowledge, and chooses whatever he wants. Whoever chooses to do the deeds of the people of Paradise, Allah will enable him to do that, then He will admit him to Paradise, and He knows from eternity that he will be one of its people. By the same token, whoever chooses to do the deeds of the people of Hell, Allah will leave him to his own devices, until He admits him to Hell on the Day of Resurrection, and He knows from eternity that he will do the deeds of the people of Hell.
However, this does not contradict the command to work and strive in this world in pursuit of provision, and to seek Paradise by doing righteous deeds. Rather what we may understand from this hadith is that we should be moderate in striving (to earn a living), and not grieve over what we miss out on. The individual should strive his utmost and compel himself to do righteous deeds, and he should not neglect striving on the grounds that he is relying on what has already been decided from eternity about what his destiny is.
This hadith indicates that the fate of every person is written and decreed when he is still a foetus in his mother’s womb, after he has been formed and his limbs and faculties have taken their final shape. .

321
It was narrated from Mu‘adhah that a woman said to ‘A’ishah: Is the prayer of one of us valid [if she makes up the prayers] after she becomes pure? She said: Are you a Haruri? We used to menstruate at the time of the Prophet (blessings and peace of Allah be upon him) and he did not instruct us to do that – or, we did not do that..

Commentary : The Haruris are the Kharijis; they first emerged in the region of Harura’, near Kufah in Iraq, two miles from Kufah (approx. 3.5 km), and were named after that place. They are the ones who denounced ‘Ali (may Allah be pleased with him) for accepting arbitration in his conflict with Mu‘awiyah (may Allah be pleased with him), then they fought him. They regarded the Muslims as disbelievers and believed it was permissible to shed their blood. Hence when this woman came to ask ‘A’ishah (may Allah be pleased with her) whether a woman should make up her prayers when she becomes pure following her menses, ‘A’ishah said to her, objecting to that notion: Are you a Haruri? Meaning: are you one of this group of Kharijis? Because some of them used to tell the menstruating woman to make up her missed prayers, which was a sign of extreme tendencies in religious matters. Then she told her that the wives of the Prophet (blessings and peace of Allah be upon him) used to menstruate at the time of the Messenger of Allah (blessings and peace of Allah be upon him) but he did not instruct them to make up missed prayers. This is a matter concerning which there is consensus among the Muslim scholars, that a woman who menstruates does not have to make up the prayers missed during her menses, because prayer is an obligation that is repeated on a daily basis, so there is no need to make it up. This is by way of making things easier for women, and not making things too difficult for them by requiring them to make up the prayers that they missed during their menses..

326
It was narrated that Umm ‘Atiyyah said: We used not to regard the brownish and yellowish discharge as being of any significance..

Commentary : Menstrual blood has its own characteristics which women know. It is dark and thick blood that comes on certain days of every month. When this bleeding ceases, the woman should do ghusl and resume praying, as she has become pure. If she sees a yellowish or brownish discharge, or blood that is different from menstrual blood, after the time of her usual menses has ended – and this is what is known as istihadah (irregular bleeding) – she should not regard it as being of any significance, and it is deemed to not be menses. This is what the Sahabiyyah Umm ‘Atiyyah (may Allah be pleased with her) was speaking of when she said: We used not to regard the brownish and yellowish discharge as being of any significance. What is meant in this hadith by yellowish and brownish discharge is discharge that a woman may see, which may resemble pus with its yellowish colour. If the woman sees that outside of the days of her usual menses – as is clearly stated in the report narrated by Abu Dawud – she should not regard it as being of any significance, because they did not regard it as coming under the rulings on menses at the time of the Prophet (lessons and peace of Allah be upon him), so they did not stop praying or fasting because of it; rather a woman would do wudu’ for each prayer..

327
It was narrated from ‘A’ishah the wife of the Prophet (blessings and peace of Allah be upon him) that Umm Habibah suffered from istihadah for seven years. She asked the Messenger of Allah (blessings and peace of Allah be upon him) about that, and he instructed her to do ghusl. And he said: “That is a vein.” And she used to do ghusl for every prayer..

Commentary : Menstrual bleeding is something normal and natural, which happens to women every month in most cases, lasting for a certain number of days each month, which a woman usually knows. That is in contrast to the bleeding of istihadah, which is bleeding that happens to a woman because of sickness or health problems. Hence it lasts longer than the usual duration of menses, and lasts longer than the maximum duration of menses. Some women continue to bleed without stopping. Any bleeding that lasts longer than menses is regarded as istihadah.
In this hadith, ‘A’ishah (may Allah be pleased with her) tells us that Umm Habibah bint Abi Sufyan, the Mother of the Believers (may Allah be pleased with her), suffered from istihadah, and her istihadah lasted for seven years. She asked the Prophet (blessings and peace of Allah be upon him) how she should purify herself in order to be able to pray and do other acts of worship, and the Prophet (blessings and peace of Allah be upon him) instructed her to do ghusl after the days of her original menses had passed. He explained to her that that was bleeding from a vein and not the usual bleeding of menses. Based on that, the ruling for the woman who is suffering from istihadah is that she should do ghusl after the days of her usual menses have passed, and she should not pay any attention to the bleeding that does not stop after the time of her usual menses has ended, because that is the bleeding of istihadah. So she should do wudu’ for each prayer, and put something [like a cloth or pad] to protect herself from the blood, as is mentioned in the reports narrated by Abu Dawud and others from Fatimah bint Abi Hubaysh (may Allah be pleased with him).
With regard to the words “she used to do ghusl for every prayer”, it was said that the Prophet (blessings and peace of Allah be upon him) only instructed her to do ghusl following [the time of her normal] menses and resume prayer, and doing ghusl for every prayer was voluntary on her part. It was also said that what is by the phrase translated here as “do[ing] ghusl for every prayer” is simply washing off the blood that got onto her, because that comes under the heading of removing impurity (najasah), which is a condition of prayer being valid. And it was said that the ruling on doing ghusl that is mentioned in this hadith was abrogated by the hadith of Fatimah bint Abi Hubaysh in which there is the command to do wudu’ for every prayer, not ghusl. The two hadiths may be reconciled by interpreting the instruction [to do ghusl] in the hadith of Umm Habibah as referring to something that was recommended (but not obligatory).
In this hadith, we see that istihadah does not prevent a woman from praying or doing other acts of worship..

329
It was narrated from Tawus that Ibn ‘Abbas said: A concession was granted to the menstruating woman [during Hajj] to leave [Makkah without doing the farewell tawaf] if she menstruates..

Commentary : The farewell tawaf is one of the actions of Hajj; it is the final tawaf that the pilgrim does before leaving Makkah.
In this report, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that if a woman gets her menses during Hajj and starts to bleed before doing the farewell tawaf, then she is granted a concession allowing her to omit it, and nothing further is required of her. The farewell tawaf is waived for the menstruating woman if she has already done tawaf al-ifadah, which is the essential tawaf of Hajj, as we see in this hadith, and she may depart and return to her homeland. This is one of the ways in which Islamic teachings make things easy for people..

330
Ibn ‘Umar used to say in the beginning that she should not depart, then I heard him saying that she may depart, for the Messenger of Allah (blessings and peace of Allah be upon him) granted a concession to women..

Commentary : The farewell tawaf is one of the actions of Hajj; it is the final tawaf that the pilgrim does before leaving Makkah.
In this report, the Tabi‘i Tawus ibn Kaysan narrates that ‘Abdullah ibn ‘Umar used to say, in the beginning, that if a woman gets her menses before doing the farewell tawaf, she should not return home until she becomes pure and does that tawaf. Then he changed his view, and said that she may depart and return home, because the Messenger of Allah (blessings and peace of Allah be upon him) granted women a concession to that effect. That applies if the woman has done tawaf al-ifadah, which is the essential tawaf of Hajj, before she menstruates; in that case she may depart and return to her homeland without doing the farewell tawaf. This is one of the ways in which Islamic teachings make things easy for people.
From this hadith we learn that if there are two conflicting views, then the view that is based on a religious text takes precedence..

332
It was narrated from Samurah ibn Jundub that a woman died after giving birth, and the Prophet (blessings and peace of Allah be upon him) offered the funeral prayer for her, and he stood in line with her middle..

Commentary : The funeral prayer that is offered for the deceased is a mercy from Allah to His slaves, because in this prayer the people offer supplication for the deceased and pray for forgiveness for him. The Prophet (blessings and peace of Allah be upon him) was keen to offer the funeral prayer for those of the Sahabah who died, both men and women, and he taught his ummah the Sunnahs and etiquettes that are required when offering the funeral prayer.
In this hadith, Samurah ibn Jundub (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) offered the funeral prayer for a woman who died after giving birth. In al-Sahihayn, it says that she died during her nifas (post-partum bleeding). The deceased woman was Umm Ka‘b al-Ansariyyah, as named by Muslim in his report. After giving birth, a woman is in nifas. The Prophet (blessings and peace of Allah be upon him) offered the funeral prayer for her because even though the woman who is bleeding following childbirth (nifas) is not allowed to pray, that does not prevent the funeral prayer being offered for her if she dies during that time. The same applies to menstrual bleeding; the funeral prayer may be offered for a menstruating woman if she dies during her menses. By the same token, the funeral prayer may be offered for one who is junub, if he dies. In each of these cases, the deceased should be washed and the funeral prayer offered for him or her. It may be that what is meant by the Arabic wording of the original text is that the woman died of a stomach disease; perhaps she experienced internal bleeding, or perhaps it came out through her private part like menstrual blood. So if a woman dies in such a case, she is to be washed and the funeral prayer is to be offered for her.
When offering the funeral prayer for a woman, the Prophet (blessings and peace of Allah be upon him) stood in line with her middle and offered the prayer for her; that was so as to conceal the woman from the eyes of the worshippers behind him. This is in contrast to a man, as the Sunnah is to stand in line with his head..

333
It was narrated that ‘Abdullah ibn Shaddad said: I heard my maternal aunt Maymunah, the wife of the Prophet (blessings and peace of Allah be upon him), say that she would be menstruating and not praying, and that she would be lying down next to the place where the Messenger of Allah (blessings and peace of Allah be upon him) would prostrate as he was praying on a small mat made of reeds. [She said:] When he prostrated, part of his garment touched me..

Commentary : There are rulings that apply to the menstruating woman, but it is not one of them that she should not touch anyone and no one should touch her, as was the practice of the Jews with their women. Islam honours women in all circumstances, and permits others to interact with the menstruating woman, eat with her, speak to her and so on.
In this hadith, the Mother of the Believers Maymunah (may Allah be pleased with her), the wife of the Prophet (blessings and peace of Allah be upon him), narrates that at the time of her menses, when she was bleeding, she would not pray at that time, but despite that she would be lying on the floor next to the place where the Messenger of Allah (blessings and peace of Allah be upon him) prostrated in his room. He would be praying on a small mat made of reeds that was used to protect the hands and face from the heat and cold of the ground, and when he prostrated, his garment would touch her. This indicates that the menstruating woman is not impure (najis). It also indicates that the garment she wears when menstruating is pure (tahir) and that she may be close to one who is praying, and that does not affect or interrupt his prayer. This is one of the ways in which Islam makes things easy for women in all circumstances, and one of the ways in which Islam honours women, especially at the time of menses..

334
It was narrated that ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him), said: We went out with the Messenger of Allah (blessings and peace of Allah be upon him) on one of his journeys, and when we were in al-Bayda’ or Dhat al-Jaysh, a necklace of mine broke. The Messenger of Allah (blessings and peace of Allah be upon him) started to look for it, and the people helped him, but they were not at a watering place, so the people came to Abu Bakr al-Siddiq and said: Do you not see what ‘A’ishah has done? She made the Messenger of Allah (blessings and peace of Allah be upon him) and the people halt, and they are not at a watering place and they do not have any water with them. Abu Bakr came, when the Messenger of Allah (blessings and peace of Allah be upon him) had put his head on my thigh and gone to sleep, and he said: You have detained the Messenger of Allah (blessings and peace of Allah be upon him) and the people, and they are not at a watering place and they do not have any water with them. ‘A’ishah said: Abu Bakr rebuked me and said whatever Allah willed he should say, and he started to poke me in my side with his hand, and nothing prevented me from moving except the fact that the Messenger of Allah (blessings and peace of Allah be upon him) was sleeping on my thigh. Then the Messenger of Allah (blessings and peace of Allah be upon him) got up in the morning, and when he got up there was no water. Then Allah revealed the verse of tayammum, so they did tayammum. Usayd ibn al-Hudayr said: This is not the first of your blessings, O family of Abu Bakr. Then we made the camel that I had been riding stand up, and we found the necklace under it..

Commentary : Islam came to make things easy for people with regard to purification and wudu’, and it enjoins doing tayammum with clean earth and the like when water is not available, or one is unable to use it. In this hadith, ‘A’ishah (may Allah be pleased with her) narrates that they went out with the Prophet (blessings and peace of Allah be upon him) on one of his journeys; that was the campaign of Banul Mustaliq in 6 AH. Then when they were in al-Bayda’ or Dhat al-Jaysh, which are two places after Dhul Hulayfah, between Makkah and Madinah, a necklace of hers broke. It was made of Zafar beads, as is explained in other reports; they were Yemeni beads that were brought from Zafar on the coast. The Prophet (blessings and peace of Allah be upon him) halted there to look for it, and the people halted with him, but they were not carrying water with them and there was no watering place in that location. So the people came to Abu Bakr (may Allah be pleased with him) to complain about what his daughter ‘A’ishah (may Allah be pleased with her) had done to them, as she was the reason why they had halted in that place where there was no water. According to a report in al-Sahihayn, the time for prayer came and they had no water with them, so they prayed, then they complained about that to the Messenger of Allah (blessings and peace of Allah be upon him).
Abu Bakr (may Allah be pleased with him) came to her to rebuke her for that, when the Messenger of Allah (blessings and peace of Allah be upon him) was sleeping, resting his head on her thigh, using it as a pillow. This indicates that the Messenger of Allah (blessings and peace of Allah be upon him) was not worried, even though there was no water. It may be that he fell asleep before he knew that there was no water. Abu Bakr (may Allah be pleased with him) said to her, rebuking her: You have detained the Messenger of Allah (blessings and peace of Allah be upon him) and the people, and delayed their travel! And he said whatever Allah willed he should say of rebukes, and he started poking ‘A’ishah (may Allah be pleased with her) in her side with his fingertips, so that the Messenger of Allah (blessings and peace of Allah be upon him) would not be disturbed by that. ‘A’ishah (may Allah be pleased with her) wanted to get up and move away from him, and nothing prevented her from doing that except the fact that the Prophet (blessings and peace of Allah be upon him) was asleep, resting his head on her thigh. When morning came, he woke up and he needed to do wudu’, but he could not find any water at that time. Then Allah (may He be exalted) sent down the verse of tayammum that is in Surat al-Ma’idah: {[But if you] do not find water, then seek clean earth and wipe over your faces and hands with it} [al-Ma’idah 5:6]. The word tayammamu (seek clean earth) in the verse is either in the past tense, meaning that the people did tayammum because of this verse, or it is in the imperative form, so it is a command to do tayammum, as appears to be the case from the phrasing of the text. Allah revealed the words {then seek clean earth…}, and this is by way of making things easier for them; it was a concession allowing them to do tayammum if they could not find water. The verse explains how to do tayammum, and the Prophet (blessings and peace of Allah be upon him) put it into practice in his Sunnah. The way it is done is by striking the hands once on some clean earth or clean dust, then wiping the face and hands. At this point, Usayd ibn Hudayr (may Allah be pleased with him) said: This is not the first of your blessings, O family of Abu Bakr, for your blessings are many, and this is one of them. Perhaps he was referring thereby to the incident of the slander (al-ifk).
Then ‘A’ishah (may Allah be pleased with her) narrated that after that, they made the camel that she had been riding stand up, and they found the lost necklace under it. It is as if Allah (may He be glorified and exalted) caused them to be delayed and made them stay in that place so that He might reveal to them a way of making things easier for them.
This hadith highlights the fact that tayammum is prescribed, and mentions the reason why it was prescribed.
It indicates that a father may rebuke her daughter even if she is grown-up and married.
It indicates that a woman may complain to her father, even if she has a husband.
It indicates that a man may visit his daughter, even if her husband is present, if he knows that her husband approves of it.
It indicates that women may wear jewellery and use necklaces so as to adorn themselves for their husbands.
It highlights the virtue of ‘A’ishah and that the Muslims were blessed many times through her. .

1510
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "No son can repay a father unless he finds him a slave and buys him and emancipates him." Another version reads: "No son can repay his father.".

Commentary : The right that children owe to their parents is great, and being dutiful to them in Islam is among the greatest means of drawing closer to Allah, as Allah has made dutifulness to them one of the broadest ways of reaching Paradise. Allah has also made not obeying them among the major sins and misdeeds that lead their perpetrators to disgracing punishment.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) clarifies that the child, whether male or female, cannot repay his father - the mother is included and so are the grandparents who are the same as the parents - and fulfill his right in full for his kindness towards him except when he finds his father a slave, buys him with his own money, and emancipates him and sets him free. In other words, the son seeks to reach him by buying him, and it is well known that he only buys him to free him from slavery, not to have him as his own slave or to be the master of his father. So, nothing fulfills the father's right over his son, no matter what the son does, except this act. This is because Islam came when slavery and serfdom were widespread and a common habit of the Arabs, and there were bondmaids and slaves in every house.
It was said: If a man took possession of his father, the latter would be free by mere possession and [there is] no need to say: I set him free. Similarly, if he took possession of his mother, she would be free by mere possession and [there is] no need to say: I set her free.
The Hadīth encourages children to be dutiful and kind to their parents.
It also denotes the merit of emancipating slaves..

1513
Abu Hurayrah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade the Hasāh sale (throwing pebble sale) and the Gharar sale (uncertainty sale)..

Commentary : During the pre-Islamic era of ignorance, there prevailed types of transactions that involved massive oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade what involved fraud and ambiguity to stop disagreement and dispute among people, which is one of the Shariah-approved objectives.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) narrates that the Prophet (may Allah's peace and blessings be upon him) forbade the Hasāh sale, which was one of the sales practiced by the people of Jāhiliyyah. If the seller or the buyer threw a pebble, that would be a sign of finalizing the sale. It had three forms: First: The seller says to the buyer: I would sell you of these garments that on which the pebble I throw falls; or: I would sell you a piece of this land from here to the part that this pebble reaches. Second: Considering the act of throwing the pebble itself a sale by saying: If you throw the pebble at this garment, it will be sold to you at such-and-such. Third: Saying: You have the option to either accept or reject the sale until I throw this pebble. It was said: It means saying: Throw the pebble and whatever number comes out, I will be entitled to an equal number of dinars or dirhams. All these are forms of invalid sales that entail doing injustice to one of the two parties of the sale.
The Messenger of Allah (may Allah's peace and blessings be upon him) also forbade the Gharar sale. Gharar means danger, delusion, and deceit. This is a generalization after a specification, as it includes any sale that involves any kind of deceit, or that which is ambiguous or cannot be fulfilled. One of the rationales behind forbidding this sale is the fact that it is a waste of money, for one may not be able to get the sold item, which means that he spent his money in vain.
The Hadīth prohibits deception and fraud in sales.
It warns against consuming people's properties wrongfully.
It also points out that the object of a sale transaction must be something known and must have a known price..

1519
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: Do not go out to meet what is being brought for trade. Whoever goes out to meet it and buys something thereof, when its master comes to the market, he will have the option..

Commentary : Selling and buying have rulings and etiquettes in Islam that a Muslim must adhere to fulfill justice in transactions and enjoy the pleasures of this worldly life and the Hereafter.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) forbids merchants from going out and receiving those people who transport commodities from one country to another. They must not receive them before arriving and being acquainted with the prices of commodities in such a country because this might harm the seller as they might buy from him at a lower price than its known price, which would result in harming the owner of the commodity by underestimating its price. Hence, the Prophet (may Allah's peace and blessings be upon him) commanded the one who goes out to meet it and buys something thereof, and does not comply with the prohibition. So when "its master," i.e., the owner of the commodity, comes to the market, he will have the option either to effect the sale or take back his goods, for perhaps he did him injustice and wronged him regarding its price compared to its price in this country.
The Hadīth encourages truthfulness and transparency and the avoidance of deceit in commercial transactions.
It shows the Prophet's keenness on whatever brings goodness to his Ummah and his kindness towards them even when it comes to worldly interests..

1525
Ibn ‘Abbās reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: Whoever buys food should not sell it until he measures it. I said to Ibn ‘Abbās: Why? He said: Do you not see them transacting with gold, whereas the food is deferred?.

Commentary : Allah Almighty has prescribed in sale what maintains people's rights, keeps them away from conflicts and quarrels, and repels harm from them.
In this Hadīth, the Messenger of Allah (may Allah's peace and blessings be upon him) advises us saying that whoever buys food and wants to resell it, he "should not sell it" until he takes it after being measured and weighed. This is an indirect reference that the buyer should receive it and it becomes in his possession and knows its amount in a way that negates ambiguity. This is related to what is sold by measure as in this case, so it must be first measured until he receives it in full, then, he may sell it afterward. It is not lawful for him to sell it before measuring it, as it could be subject to excess or deficiency, which entails doing injustice and harm either to the seller or the buyer. Thereupon, Tāwūs ibn Kaysān - from the Tābi‘is - asked Ibn ‘Abbās (may Allah be pleased with him and his father): "Why?" i.e., why did the Messenger of Allah (may Allah's peace and blessings be upon him) stipulate this condition? Ibn ‘Abbās (may Allah be pleased with him and his father) said: "Do you not see them transacting with gold, whereas the food is deferred?" In other words, the seller used to take the price in gold dinars, and then he would delay the delivery of food to the buyer. Therefore, the Prophet (may Allah's peace and blessings be upon him) stipulated that the buyer should not resell it until he receives it and it becomes in his possession. Another Hadīth in the two Sahīh Collections clarified that what he meant by that is to transfer the food to another place or to the markets where it is sold in order not to be monopolized or manipulate its price. So, he made it clear that the right thing is to transfer it to the markets, which are known to people, where food is sold and to take possession of it, since Qabd (taking possession) is a condition, and transferring it as mentioned fulfills this condition.
Moreover, in the two Sahīh Collections, the Prophet (may Allah's peace and blessings be upon him) forbade reselling the food after buying it until he receives it in full, i.e., he should not adopt any procedure or dispose of it by selling it again unless he first takes what he has purchased and it becomes in his full possession. Only then, he can resell it. This guarantees preventing any harm to the seller, the buyer, or the dwellers of this country that could result in disputes and conflicts between people and, thus, inflict harm upon them.
The Hadīth shows the Prophet's keenness on whatever brings goodness to his Ummah and his kindness towards them even when it comes to worldly interests.
It highlights the prohibition of adopting sale methods that lead to the monopoly of goods and the rise in prices, or that cause harm to the parties involved in the sale transaction..

1530
Jābir ibn ‘Abdullāh reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade selling a heap of dried dates, whose measure is unknown, for a specified amount of dried dates..

Commentary : The rulings of sale transactions in Islam revolve around honesty and the absence of uncertainty among the parties involved in the sale. The sold item must be known to both parties, in terms of type, quantity, and quality, in such a way that removes any ambiguity. The Prophet (may Allah's peace and blessings be upon him) forbade certain kinds of sales that involve Jahālah (ambiguity), Gharar (uncertainty), and Riba (usury).
This Hadīth clarifies some of these forbidden kinds of sales. Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) narrates that the Messenger of Allah (may Allah's peace and blessings be upon him): "Forbade selling a heap of dried dates, whose measure is unknown," "Subrah" (heap): food that is collected in a pile and whose weight and quantity are unknown. This applies to all types of food; however, he mentioned here one type in particular, namely the dried dates, because it is their staple food; otherwise, the mentioned prohibition includes all types of measured food. In Muslim's version, he did not mention his saying: "of dried dates" at the end of the Hadīth, which indicates the inclusion of all types of food sold without knowing its amount in exchange for a known amount of its like. "For a specified amount of dried dates," i.e., he forbade selling an unknown amount for a known amount of the same type, like dried dates for dried dates, wheat for wheat, and barley for barley, as this involves ambiguity regarding the unmeasured food from one aspect besides involving Riba al-Fadl (usury of surplus) from another aspect, bearing in mind that ignorance about the equality between the sold and purchased items is like knowing that there is a surplus between them, which is clear Riba. If the items subject to Riba rulings are the same, then, they must be the same in measure and hand to hand. However, if they are of different types, then, there is nothing wrong with the surplus between them like in the case of selling dried dates for wheat, or barley for corn, and the same applies to selling for cash, gold, or silver.
The Hadīth clarifies how the Shariah regulates the process of selling and buying to avoid the occurrence of disputes..

1536
Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land and selling it ahead for years, and selling fruits before ripening..

Commentary : In the pre-Islamic era of ignorance, there prevailed types of sale that brimmed with oppression and injustice. When Islam came, it established fair sales and forbade everything involving oppression. Hence, it forbade cheating in sale transactions. Putting an end to disputes and conflicts between the seller and the buyer is one of the objectives of the Shariah.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reports that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade "leasing land", which is renting it. The forbidden lease is that which is in return for some of its produce, which means that the rent agreed upon between the owner and the lessee is an amount specified from the beginning of the fruits produced by this land, which may or may not produce this amount. In this case, the one who cultivates it will not be capable of fulfilling his contract. However, there is nothing wrong with leasing land in return for gold, silver, or cash, as in the two Sahīh Collections, Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm in it." Also in the two Sahīh Collections, Ibn ‘Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) agreed with the people of Khaybar to work and cultivate in return for half of the fruits or crops produced." Therefore, the owner is allowed to lease it in return for a standard percentage of what is cultivated therein, like one-fourth or one-third of its produce.
He also forbade "selling it in advance for years." A version of Muslim reads: "Selling fruits in advance for years," which is selling the fruits of trees and palm trees for two years or more, knowing that such fruits have not been created yet. This is a Gharar sale (uncertain sale) because it involves selling something non-existent, ambiguous, undeliverable, and not owned by the contractor. So, it is a sale that involves a great deal of uncertainty and ambiguity.
The Prophet (may Allah's peace and blessings be upon him) also forbade "selling fruits before ripening," i.e., appearing to be ripe when it becomes colorful and its fruit appears and it becomes red or yellow, which is a sign of its good condition and safety from blight, and it becomes suitable for eating and selling.
The Hadīth shows the prohibition of every sale that involves ambiguity..

1536
Jābir ibn ‘Abdullāh reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade taking of rent or share of land..

Commentary : In the pre-Islamic era of ignorance, there prevailed types of sales that brimmed with oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade whatever involved fraud, uncertainty, and ambiguity to put an end to disputes and conflicts among people, which is one of the Shariah-approved objectives.
During the time of the Prophet (may Allah's peace and blessings be upon him), people used to lease their cultivated lands with contracts that either included an ambiguous rent or entailed injustice to the tenant. Hence, the Prophet (may Allah's peace and blessings be upon him) forbade taking rent or share of the land to prevent such contracts. The rent or share here means: The rent agreed upon between the owner, and the lessee is an amount specified from the beginning of the fruits produced by this land, and the land may produce this amount and may not, in which case the one who cultivates it will not be capable of fulfilling his contract. Hence, this was forbidden so they would not deceive the other or wrongfully consume his brother's property.
As for leasing in return for gold, silver, or cash, there is nothing wrong with it, as in the two Sahīh Collections - the wording is that of Muslim - Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm in it." Also in the two Sahīh Collections, Ibn ‘Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) agreed with the people of Khaybar to work and cultivate in return for half of the fruits or crops produced." Therefore, the owner is allowed to lease it in return for a standard percentage of what is cultivated therein, like one-fourth or one-third of its produce..

1536
Jābir reported: The Prophet (may Allah's peace and blessings be upon him) forbade the sale of produce several years in advance. Another version reads: Selling fruits years in advance..

Commentary : Islam cares about protecting people's properties and is keen on not wasting them. It has clarified the manner of dealing with fixed assets and cash and how to manage selling and buying in such a way that guarantees the absence of uncertainty between the transactors and the removal of ambiguity from the sold item.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) narrates that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade the sale of selling in advance, or selling fruits years in advance, which is selling the fruits of trees and palm trees for two years or more, knowing that such fruits have not been created yet. This is a Gharar sale (a sale of uncertainty) because it involves selling something non-existent, ambiguous, undeliverable, and not owned by the contractor. So, it is a sale that involves a great deal of uncertainty and ambiguity.
One of the rationales behind this prohibition is the waste of money involved as the sold item might not be achieved, and he would have, thus, spent his money in vain.
The Hadīth shows the Prophet's keenness to establish financial relations among people based on sound grounds to protect the rights of all parties involved..

1536
Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade selling the white land (uncultivated land) for two or three years..

Commentary : Islam cares about protecting people's property and is keen on not wasting them. It has clarified the manner of dealing with fixed assets and cash and how to manage selling and buying in such a way that guarantees the absence of uncertainty between the transactors and the removal of ambiguity from the sold item.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) narrates that the Prophet (may Allah's peace and blessings be upon him) forbade selling the white land, which is the land that has no trees or plants. What is meant by selling it here is its "Kirā’" (leasing), which means taking a share of the fruits as a rent for the land. It was called "sale" because it refers to selling a benefit. His saying: "Two or three years" indicates that the land may not yield a product during one of the contract years. Hence, its cultivator will need to fulfill his contract. For this reason, the Prophet (may Allah's peace and blessings be upon him) made the original state of the land dominant in the contract so that none of them would deceive the other or consume his brother's property wrongfully.
As for leasing in return for gold, silver, or cash, there is nothing wrong with that, for in the two Sahīh Collections - the wording is that of Muslim - Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm with that."
The Prohibition in this Hadīth is from uncertainty in leasing land in return for something ambiguous or not guaranteed of its fruits and how the transaction should be transparent and known to avoid discord and wasting people's properties..

1541
Abu Hurayrah reported: the Messenger of Allah (may Allah's peace and blessings be upon him) gave a concession for the sale of ‘Arāyā (unpicked ripe dates for dry dates) by estimation when they are less than - or he said: equal to - five Wasqs (a standard measure)..

Commentary : In the pre-Islamic era of ignorance, there were types of Riba-based sales. When Islam came, it rectified and refined such sale transactions and established the fair sale, which is free from Riba (usury). It forbade all types of sales that involve a possibility of Riba and that involve injustice.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) reports that the Messenger of Allah (may Allah's peace and blessings be upon him) "gave a concession," i.e., allowed and permitted, "the sale of ‘Arāyā": A type of sale that takes the following form: Buying fresh dates after becoming ripe on the date palms for dry dates. So, the fruits on the date palm are given to the needy to eat therefrom whenever they like. What is on the date palms is estimated and dry dates are taken in exchange. It was called the ‘Arāya sale because the owner of the date palm gives it to a needy person, i.e., he strips it of its fruits for his sake. However, the Shariah set a condition that this should be done "by estimation," i.e., with a similar number of dried dates for the unpicked fruits. This is because some people would witness the season of ripe dates and wish to feed their children therefrom while having no date palms or money. Hence, the Prophet (may Allah's peace and blessings be upon him) wanted to show kindness to them. He also stipulated that this should be of a measure or weight less than "five Wasqs", and the "Wasq" is a standard measure that is equal to sixty Sā‘s, i.e. (130.5kg) one hundred thirty kilograms and a half. Therefore, five Wasqs are equal to almost (653kg) six hundred fifty-three kilograms.
This means: The Prophet (may Allah's peace and blessings be upon him) granted them a concession regarding this kind of sale with this amount only because it could be mistakenly thought to be Riba, as the Prophet (may Allah's peace and blessings be upon him) forbade selling fruits for fruits of the same type, which is called a Muzābanah sale (selling something definite for an indefinite amount of its kind). It is as if the Prophet (may Allah's peace and blessings be upon him) made for them the exception of the ‘Arāya sale from Muzābanah and restricted it to five Wasqs to avoid the possibility of Riba.
His saying: "Or equal to five Wasqs" refers to the doubt that one of the Hadīth narrators had, and he was Dāwūd ibn al-Husayn, as he did not remember whether it was five Wasqs or less than five Wasqs.
The Hadīth clarifies the concession granted regarding one of the sale transactions out of alleviation and facilitation for the Ummah.
It also points out that the specified amount in the ‘Arāya sale transactions is five Wasqs..

1547
Ibn ‘Umar reported: We did not see anything wrong with Khibr until last year when Rāfi‘ claimed that the Prophet (may Allah's peace and blessings be upon him) forbade it. [Another version reads]: So, we abandoned it on account of that. [Another version reads]: Rāfi‘ has forbidden us from benefitting from our land..

Commentary : In the pre-Islamic era of ignorance, there prevailed types of sale that brimmed with oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade whatever involved fraud, uncertainty, and ambiguity to put an end to disputes and conflicts among people, which is one of the Shariah-approved objectives.
In this Hadīth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) reports that they used to see nothing wrong with Khibr, i.e., they used to practice Mukhābarah (sharecropping), which is leasing the land in return for part of its produce, and the seed or sowing part is from the worker (the lessee). Things continued this way until the year preceding that year when Ibn ‘Umar (may Allah be pleased with him and his father) was narrating this Hadīth. A version of Muslim reads: "Ibn ‘Umar used to rent his farms during the time of the Messenger of Allah (may Allah's peace and blessings be upon him), and during the rule of Abu Bakr, ‘Umar, ‘Uthmān, and the early days of Mu‘āwiyah's caliphate until it was conveyed to him at the end of Mu‘āwiyah's caliphate." As Rāfi‘ ibn Khadīj (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade Mukhābarah. Thereupon, Ibn ‘Umar (may Allah be pleased with him and his father) refrained from Mukhābarah on account of what was narrated by Rāfi‘ (may Allah be pleased with him) from the Messenger of Allah (may Allah's peace and blessings be upon him).
In another version, Ibn ‘Umar (may Allah be pleased with him and his father) said: "Rāfi‘ has, indeed, forbidden us from benefitting from our land," i.e., Rāfi‘ ibn Khadīj (may Allah be pleased with him) forbade us from benefitting from our land through Mukhābarah.
Ibn ‘Umar (may Allah be pleased with him and his father) did not ask Rafi‘ for details about what was meant by the prohibition. In the two Sahīh Collections, Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm in it." Also in the two Sahīh Collections, Ibn ‘Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) agreed with the people of Khaybar to work and cultivate in return for half of the fruits or crops produced." Therefore, it is permissible for the owner to rent it in return for a standard percentage of what is cultivated therein, like one-fourth or one-third of its produce. The prohibition refers to whatever involves risk, ambiguity, and uncertainty. The most famous among such transactions was where the landowner used to specify for himself part of the land and what it produces..

1547
Hanzhalah ibn Qays al-Ansāri reported: I asked Rāfi‘ ibn Khadīj about leasing land in return for gold and silver, he replied: "There is no harm in it. At the time of the Prophet (may Allah's peace and blessings be upon him) the people used to lease lands in return for the yield of what grows on the banks of large rivers and the beginnings of water streams or the yield of certain parts of the land. Some of the harvest would be destroyed and some would remain safe. This was the only system the people had for renting lands, and thus, he forbade it. If the rent is something known and guaranteed, there is no harm in it.".

Commentary : During the pre-Islamic era of ignorance, there prevailed types of transactions that involved massive oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade what entailed fraud, uncertainty, and ambiguity to stop discord and dispute among people, which is one of the Shariah-approved objectives. At the time of the Prophet (may Allah's peace and blessings be upon him), people used to lease lands in return for a share of the yield as rent. The Tābi‘i Hanzhalah ibn Qays al-Ansāri asked the Companion Rāfi‘ ibn Khadīj (may Allah be pleased with him) about leasing it, i.e., renting it in return for gold and silver, which are meant here to refer to the dinar and dirham. This is a question about leasing land in return for gold and silver instead of leasing it in return for part of the yield. Rāfi‘ (may Allah be pleased with him) replied that there is no objection to leasing land in return for gold and silver, and he said: "At the time of the Prophet (may Allah's peace and blessings be upon him) the people used to lease lands in return for the yield of what grows on the banks of large rivers," which are the watercourses coming from the wide river. It was said: What grows on the banks of the watercourse, and it was said: What grows around the brooklets. "And the beginnings of water streams," which are the beginnings of small rivers, "or the yield of certain parts of the land," i.e., types of the cultivated crops. This means: the owner allocates to himself the parts that would yield the best fruits or the finest crops, and the rest is for the tenant.
Rāfi‘ said: "Some of the harvest would be destroyed and some would remain safe," i.e., either the harvest of the owner or that of the tenant is destroyed, so one of them is wronged. "This was the only system the people had for renting lands, and thus, he forbade it," i.e., the Prophet (may Allah's peace and blessings be upon him) prohibited this kind of rent given the Jahālah (ambiguity) that it involved, and Jahālah is Gharar (uncertainty). If the rent, however, is something known and guaranteed, i.e., a known rent in cash, then there is no objection to leasing the land in return for such rent.
The Hadīth points out the permissibility of leasing land in return for a known amount of cash money..

1548
Rāfi‘ ibn Khadīj reported: At the time of the Messenger of Allah (may Allah's peace and blessings be upon him), we used to lease land based on Muhāqalah so that we would lease it in return for one-third or one-quarter of the yield or a specified amount of food. One day, a man from among my paternal uncles came and said: The Messenger of Allah (may Allah's peace and blessings be upon him) has forbidden us from something beneficial for us, but obedience to Allah and His Messenger is more beneficial for us. He has forbidden us to lease land based on Muhāqalah and to lease it in return for one-third or one-quarter of the yield and for a specified amount of food. He commanded the landowner to cultivate it or to give it to someone else to cultivate. He disliked leasing it or anything else. [Another version reads]: We used to lease land based on Muhāqalah, leasing it in return for one-third or one-quarter of the yield..

Commentary : In the pre-Islamic era of ignorance, there prevailed types of sale that brimmed with oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade whatever involved fraud, uncertainty, and ambiguity to end disputes and conflicts among people, which is one of the Shariah-approved objectives.
In this Hadīth, Rāfi‘ ibn Khadīj (may Allah be pleased with him) reports that they used to lease land based on Muhāqalah during the time of the Messenger of Allah (may Allah's peace and blessings be upon him). There are different opinions regarding the meaning of Muhāqalah. It is said: It means leasing the land in return for wheat, as interpreted in some versions, which is called Muhārathah by the cultivators. It is said: It means the cultivation of land in return for a known share of its produce, like one-third, one-fourth, or the like as mentioned in this Hadīth. It is said: It means selling food in its ears in return for wheat grains. It is said: It means selling crops before fully growing. His saying: "And for a specified amount of food," i.e., by taking a specified share of the fruits as a rent for the land, and all this entails ambiguity in the contract between the owner and the lessee. Then, Rāfi '(may Allah be pleased with him) reported that things continued in this way until one day, one of his paternal uncles - it is said: His uncle Zhahīr ibn Rāfi '- came and informed them that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade them from something beneficial for them, referring to Muhāqalah, which was what they obtained in return for using the land so that they would benefit and the worker would benefit as well. However, this benefit, in fact, is a partial benefit, and perhaps it will not be safe from harm, as its fruits might be ruined, which would lead to the loss of the right of one of them. "But obedience to Allah and His Messenger is more beneficial for us," i.e., obeying Allah and His Messenger (may Allah's peace and blessings be upon him) to what he guides us is more beneficial for us than this assumed benefit of Kirā’ and Muzāra‘ah that we used to practice. In fact, responding to the Messenger of Allah (may Allah's peace and blessings be upon him) is better and more beneficial for their religion and worldly life. One of their ways of practicing Muhāqalah was leasing land in return for one-third or one-fourth of its yield or a specified amount of food, i.e., by taking a share of the fruits as a rent for the land. So, the Prophet (may Allah's peace and blessings be upon him) commanded the landowner to cultivate it himself or give it to someone to cultivate. The Prophet (may Allah's peace and blessings be upon him) disliked "leasing it or anything else," i.e., anything related to leasing. It is said: This was during the early days of emigration out of compassion for them; they had either to cultivate it or to let it be cultivated by others from their emigrant brothers. Then, he (may Allah's peace and blessings be upon him) granted a concession for leasing. It was reported that there is no harm in leasing in return for gold, silver, or cash, as in the two Sahīh Collections, Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm in it." Also in the two Sahīh Collections, Ibn ‘Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) agreed with the people of Khaybar to work and cultivate in return for half of the fruits or crops produced." Therefore, it is permissible for the owner to rent it in return for a standard percentage of what is cultivated therein, like one-fourth or one-third of its produce. The prohibition refers to whatever involves risk, ambiguity, and uncertainty. The most famous among such transactions was where the landowner used to specify for himself part of the land and what it produced.
The Hadīth highlights the fact that Allah Almighty and His Messenger (may Allah's peace and blessings be upon him) never forbid benefits and interests; rather, they forbid evil consequences and whatever leads to them..

1549
‘Abdullah ibn as-Sā’ib reported: We entered upon ‘Abdullah ibn Ma‘qil and asked him about Muzāra‘ah (sharecropping). He said: Thābit claimed that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade Muzāra‘ah and commanded Mu’ājarah (leasing land for rent), and he said: There is no harm in it..

Commentary : In the pre-Islamic era of ignorance, there prevailed types of sales that brimmed with oppression and injustice. When Islam came, it established fair sales and forbade whatever involved oppression. Hence, it forbade whatever involved fraud, uncertainty, and ambiguity to end disputes and conflicts among people, which is one of the Shariah-approved objectives.
In this Hadīth, Thābit ibn ad-Dahhāk (may Allah be pleased with him) reports that the Prophet (may Allah's peace and blessings be upon him) forbade Muzāra‘ah, which is leasing the land in return for part of it and working on the land for part of its fruit production. The prohibition here refers to whatever involves risk, ambiguity, and uncertainty, and the most famous among such transactions was the one where the landowner used to specify for himself part of the land and what it produced. However, apart from this, it is permissible for the owner to lease it for a standard percentage of what is cultivated therein, like one-fourth or one-third of its produce, as it is mentioned in the two Sahīh Collections that Ibn ‘Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) agreed with the people of Khaybar to work and cultivate in return for half of the fruits or crops produced."
The Prophet (may Allah's peace and blessings be upon him) commanded and made it permissible for them to practice Mu’ājarah instead of Muzāra‘ah and it means taking a known rent in gold, silver, or cash because this kind of lease is the farthest from uncertainty and ambiguity. In the two Sahīh Collections, Hanzhalah ibn Qays reported: "That he asked Rāfi‘ ibn Khadīj about leasing land, and he said: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing land. He said: I said: Even in return for gold and silver? He said: If it is in return for gold and silver, there is no harm in it.".

1551
Ibn ‘Umar reported: 'Umar ibn al-Khattāb expelled the Jews and the Christians from the land of Hijāz, and when the Messenger of Allah (may Allah's peace and blessings be upon him) conquered Khaybar, he wanted to expel the Jews from that place, for when the land was conquered, it came to belong to Allah, His Messenger, and the Muslims. Hence, he wanted to expel the Jews from it. However, the Jews asked the Messenger of Allah (may Allah's peace and blessings be upon him) to leave them there on condition that they should do all its work and have half the produce. The Messenger of Allah (may Allah's peace and blessings be upon him) said to them: We shall leave you there on that condition for as long as we wish. So, they stayed there until ‘Umar expelled them to Taymā’ and Arīhā’..

Commentary : Some of the Jewish tribes were living in Madīnah, and they kept betraying Muslims and breaching their covenants with the Prophet (may Allah's peace and blessings be upon him) during his lifetime and with his Companions after his death. So, some of them made covenants with them, whereas others declared war against them.
In this Hadīth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) reports that the Caliph ‘Umar ibn al-Khattāb (may Allah be pleased with him) expelled the Jews and the Christians, i.e., he deported them from the land of Hijāz, namely Makkah and Madīnah and their surroundings.
Ibn ‘Umar (may Allah be pleased with him and his father) reports that when the Messenger of Allah (may Allah's peace and blessings be upon him) gained victory over the people of Khaybar and overcame them in the seventh year of Hijrah, and it was a village inhabited by the Jews almost 168 kilometers away from Madīnah from the direction of the Levant, he (may Allah's peace and blessings be upon him) wanted to expel the Jews from it, for when the land of Khaybar was conquered by Muslims, it became a possession of Allah, His Messenger, and Muslims. This clearly shows that the land was no longer owned by the Jews after being conquered by Muslims; rather, the Messenger of Allah (may Allah's peace and blessings be upon him) distributed it among the victorious Muslims and it became among their possessions. What is meant by it being a possession of Allah and His Messenger is that some of its shares were given to the Muslims' public treasury.
On knowing that the Messenger of Allah (may Allah's peace and blessings be upon him) wanted to deport them from Khaybar, the Jews asked him to allow them to stay in it and leave them on condition that they would work therein in the trees and the land in return for half of its fruits, whereas the other half would be for him, and he (may Allah's peace and blessings be upon him) agreed to the condition they stipulated for themselves. His saying: "For as long as we wish", was an exception made by the Messenger of Allah (may Allah's peace and blessings be upon him) to the condition of their stay. It means that if Muslims wanted to expel you from that place, you would have to leave, as the Jews were not entitled to anything if Muslims had a different opinion. The agreement was concluded on such terms, and the Jews remained in Khaybar and stayed therein during the time of the Prophet (may Allah's peace and blessings be upon him) and during the caliphate of Abu Bakr as-Siddīq (may Allah be pleased with him) until 'Umar ibn al-Khattāb (may Allah be pleased with him) became the caliph. During his time, Muslims were of the opinion of expelling the Jews from the Peninsula, and this acted as an invalidation of the contract between the Muslims and the Jews, and 'Umar (may Allah be pleased with him) expelled them from that place to Taymā' and Arīhā'.
Taymā’ is a place on the way of Madīnah and Tabūk city toward the Levant. Historically and geographically, it is located northwest of the Arabian Peninsula. It is almost 264 kilometres away to the east of Tabūk city and nearly 420 kilometres away to the north of Madīnah, whereas Arīhā’ was a village in the Levant.
The reason why ‘Umar (may Allah be pleased with him) expelled the Jews was narrated in Al-Bukhāri Collection where ‘Umar (may Allah be pleased with him) said: ‘Abdullah ibn ‘Umar went to his property there and was attacked at night, and his hands and feet were injured, and as we have no enemies there except them, they are our enemies and the ones whom we suspect, and I have made up my mind to exile them. So, he exiled them and gave them the price of the fruits they were entitled to in the form of money, camels, and goods, including saddles, ropes, etc. In the two Sahīh Collections, the Prophet (may Allah's peace and blessings be upon him) said: "Expel the polytheists from Arabia."
The Hadīth shows that agricultural land is leased to the landowner for a known portion of its fruits, whereas the rest goes to its cultivator.
It points out that a Muslim ruler has the right to conclude treaties, make whatever exceptions he wants, and revoke such treaties based on the agreed-upon conditions, provided that all this is for the benefit of Muslims.
It highlights the fact that dealing with the People of the Book should be for what brings benefit, not harm, to the Muslim Ummah, along with being careful and taking precautions against them..