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Hadith
389
It was narrated from Abu Wa’il, from Hudhayfah, that he saw a man who did not bow or prostrate completely. When he finished his prayer, Hudhayfah said to him: You have not prayed. He [the narrator] said: And I think he said: If you die, you will die following something other than the Sunnah of Muhammad (blessings and peace of Allah be upon him)..

Commentary : The worshipper should be unhurried and at ease in every essential part of the prayer, because being unhurried and at ease is also an essential part of prayer. So he should be unhurried and at ease when standing, when bowing, when prostrating, when rising from bowing, and when sitting between the two prostrations. Being unhurried and at ease means allowing the limbs to settle into the posture that one is doing. Hence when Hudhayfah ibn al-Yaman (may Allah be pleased with him) saw a man not bowing and prostrating completely, and not doing either in an unhurried manner, he said to him: You have not prayed! With this shortcoming, your prayer does not count, and if you die, you will die following something other than the Sunnah of Muhammad (blessings and peace of Allah be upon him). What is meant by the Sunnah here is the way. This applies to both obligatory and supererogatory prayers, because the Prophet (blessings and peace of Allah be upon him) used to move unhurriedly when bowing and prostrating, and in all the essential parts of the prayer. So if you die doing something other than that, you will be going against the Sunnah of the Prophet (blessings and peace of Allah be upon him) and his way in prayer.
This is an example of the Sahabah teaching the Tabi‘in, and transmitting the Sunnahs and rulings to those who came after them. It is also an example of their keenness to teach people as the Prophet (blessings and peace of Allah be upon him) had been keen to teach them..

390
It was narrated from ‘Abdullah ibn Malik [or] ibn Buhaynah that when the Prophet (blessings and peace of Allah be upon him) prayed, he spread his arms so wide [when prostrating] that the whiteness of his armpits could be seen..

Commentary : Prayer is an act of worship that is to be done as prescribed. The Prophet (blessings and peace of Allah be upon him) taught us how it is to be done, and taught us its essential parts, etiquette and postures. That includes how to prostrate and the way in which the arms are to be placed whilst prostrating.
This hadith includes a description of the Prophet’s prostration. ‘Abdullah ibn Malik ibn Buhaynah (may Allah be pleased with him) – and this Buhaynah was the mother of ‘Abdullah, as he was also referred to as her son; she is not the parent of Malik – narrates that the Prophet (blessings and peace of Allah be upon him) used to spread out his arms when prostrating. In other words, he held his arms away from his sides, like wings, to such an extent that the whiteness of his armpits became visible. This is by way of exaggeration in spreading the arms and keeping them far away from his sides. What is meant by whiteness is that there was no hair in his armpits, so their colour was like that of the rest of his body; either that was how he was created, or it was because he continually plucked them and always paid attention to that.
It was said that rather he did that because it was by way of including the arms in this act of worship and making sure that they did not look as if there was any laziness or carelessness in this action, and to show that he was striving hard. And it was said that that was because it would make him lighter on the ground and he would not be heavy and thus carry too much weight on his forehead. And it was said that the wisdom behind that is that it is more akin to demonstrating humility and is more helpful in ensuring that the forehead and nose are touching the ground firmly. Moreover, it makes each part stand out on its own. This action is only for men; in the case of women, it is more appropriate for them to bring their limbs together, because what is required in the case of women is to be more concealing.
This hadith highlights the concern of the Sahabah to transmit the actions of the Prophet (blessings and peace of Allah be upon him) and to describe them in precise detail.
It also highlights how prostration should be done in the prayer, with humility before Allah (may He be glorified), humbling oneself before Him..

391
It was narrated that Anas ibn Malik said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever prays as we pray, faces towards our qiblah and eats meat slaughtered by us, that is the Muslim who has the protection of Allah and the protection of His Messenger, so do not violate the protection granted by Allah.”.

Commentary : Allah has protected the life, property and honour of the Muslim, and has forbidden transgressing against him or hurting him. He warns the one who transgresses against him without justification under Islamic law of a painful punishment in this world and the hereafter.
In this hadith, the Prophet (blessings and peace of Allah be upon him) explains the characteristics of the Muslim who has the right to safety and protection of his property, life and honour: he is the one who prays as we pray, meaning that he offers the five obligatory prayers in the manner narrated from the Prophet (blessings and peace of Allah be upon him), facing towards the Holy Kaaba, which is the qiblah that Allah (may He be glorified in exalted) has chosen for His slaves. The reason why the qiblah is singled out for mention – even though it is implied when he mentioned prayer – is to emphasize its high status and to indicate that it is essential to performance of the prayer of the Muslims as prescribed in their Book which was revealed to their Prophet, which is prayer facing towards the Kaaba. Otherwise, whoever prays facing towards Bayt al-Maqdis after coming to know that that has been abrogated, like the Jews, or facing towards the east like the Christians, is not a Muslim, even if he utters the testimony of Tawhid.
Then the Prophet (blessings and peace of Allah be upon him) explained that one of the characteristics of the Muslim whose life is protected is that he eats meat slaughtered by the Muslims, and does not refuse to do that, because he regards himself as one of them. Whoever does that and adheres to doing it is a Muslim who is entitled to the protection of Allah and the protection of His Messenger. Thus his life and property are protected, and he enjoys the protection of Islam, with all the rights that the Muslims enjoy. That is because these three characteristics – prayer, facing towards the qiblah and eating meat slaughtered by the Muslims – are only combined in a Muslim who affirms the oneness of Allah and the prophethood of Muhammad (blessings and peace of Allah be upon him).
After explaining that, the Prophet (blessings and peace of Allah be upon him) enjoined the Muslims not to break the covenant of Allah with regard to that person, not to act treacherously towards him and not to betray him by transgressing his rights, for any transgression against him is a betrayal of Allah and His Messenger, a breaking of their covenant and undermining the sanctity of Islam.
This hadith indicates that people are to be judged as they appear to be, not on the basis of what is in their hearts. Whoever appears outwardly to perform the religious duties of Islam is to be subject to the same rulings as the followers of Islam, unless he says or does something to the contrary.
It is indicative of the high status of the qiblah.
It indicates that one of the signs that a person is Muslim is his eating meat slaughtered by the Muslims..

393
It was narrated that Humayd said: Maymun ibn Siyah asked Anas ibn Malik: O Abu Hamzah, what makes the life and property of a person sacred? He said: Whoever bears witness that none has the right to be worshipped but Allah, faces towards our qiblah, prays as we pray and eats meat slaughtered by us, it is he who is a Muslim, with the same rights and duties as any other Muslim..

Commentary : Islam is very keen to emphasize the sanctity of the Muslim and to protect his property and his life, and all his rights in all aspects.
In this hadith there is a description of the Muslim who has the right to protection, and whose life and property are to be protected, as the Tabi ‘i Maymun ibn Siyah narrated that he asked Anas ibn Malik (may Allah be pleased with him): What is it that protects a person from being killed, and protects his property from being seized? Anas (may Allah be pleased with him) replied by telling him that this protection applies to the one who affirms that none has the right to be worshipped but Allah, acknowledging the oneness of Allah, and acknowledging that Muhammad (blessings and peace of Allah be upon him) is His Messenger, and who prays as we pray – meaning the five obligatory prayers, in the manner narrated from the Prophet (blessings and peace of Allah be upon him) – and faces towards our qiblah, meaning that he faces towards the Holy Kaaba, which is the qiblah that Allah (may He be glorified in exalted) has chosen for His slaves. The reason why the qiblah is singled out for mention – even though it is implied when he mentioned prayer – is to emphasize its high status and to indicate that it is essential to performance of the prayer of the Muslims as prescribed in their Book which was revealed to their Prophet, which is prayer facing towards the Kaaba. Otherwise, whoever prays facing towards Bayt al-Maqdis after coming to know that that has been abrogated, like the Jews, or facing towards the east like the Christians, is not a Muslim, even if he utters the testimony of Tawhid.
Then the Prophet (blessings and peace of Allah be upon him) explained that one of the characteristics of the Muslim whose life is protected is that he eats meat slaughtered by the Muslims, and does not refuse to do that, because he regards himself as one of them. Whoever does that and adheres to doing it is the Muslim who enjoys the same rights that all Muslims enjoy and has the same duties as other Muslims. That is because these three characteristics – prayer, facing towards the qiblah and eating meat slaughtered by the Muslims – are only combined in a Muslim who affirms the oneness of Allah and the prophethood of Muhammad (blessings and peace of Allah be upon him), and acknowledges that he is the Messenger of Allah.
Even though the isnad of this hadith appears to stop with Anas (may Allah be pleased with him), a report such as this is deemed to be attributable to the Prophet (blessings and peace of Allah be upon him). It appears in a marfu‘ report (one which has an isnaad going back to the Prophet (blessings and peace of Allah be upon him)) in Sahih al-Bukhari, in a hadith of Anas ibn Malik, who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever prays as we pray, faces towards our qiblah and eats meat slaughtered by us,  that is the Muslim who is entitled to the protection of Allah and the protection of His Messenger, so do not violate the protection granted by Allah.”
This hadith indicates that people are to be judged as they appear to be, not on the basis of what we think is in their hearts. Whoever appears outwardly to perform the religious duties of Islam is to be subject to the same rulings as the followers of Islam, unless he says or does something to the contrary.
It is indicative of the high status of the qiblah.
It indicates that one of the signs that a person is Muslim is his eating meat slaughtered by the Muslims..

394
It was narrated from Abu Ayyub al-Ansari that the Prophet (blessings and peace of Allah be upon him) said: “When you go to the outhouse, do not face towards the qiblah or turn your back towards it; rather face east or west.” Abu Ayyub said: Then we came to Syria, and we found lavatories that had been built facing towards the qiblah, so we would turn away, and we would seek forgiveness of Allah (may He be exalted)..

Commentary : The Prophet (blessings and peace of Allah be upon him) was keen to teach his ummah all the details of religion, which included teaching his ummah the etiquette of relieving themselves and of entering bathrooms and outhouses.
In this hadith, the Sahabi Abu Ayyub al-Ansari (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) forbade the one who wants to relieve himself by urinating or defecating from facing towards the qiblah, the direction of the Kaaba, or turning his back towards it, out of respect and veneration for it, for that is the direction that the Muslims face in the prayer; they turn towards it from every place, and that direction represents the sacred House of Allah.
The word translated here as outhouse originally referred to low-lying land, as they used to go there to relieve themselves, then the word began to be used to refer to the action, not the place, because they did not want to refer explicitly to the action.
The words “rather face east or west” mean: face towards the east or the west when you relieve yourselves. This is addressed to the people of Madinah and others for whom the qiblah is in the same direction [namely, south]. As for those for whom the qiblah is towards the east or west, what may be understood is that they are instructed to turn in a different direction, so that they will not be facing towards the qiblah or turning their backs towards it. Then Abu Ayyub (may Allah be pleased with him) said: Then we came to Syria – which now includes the modern countries of Syria, Jordan, Palestine and Lebanon – and we found lavatories. A lavatory is a place like a small room that is allocated for relieving oneself. The people of Syria had built these lavatories facing towards the qiblah unintentionally, or because they did not know of the prohibition on doing that, or because they thought that the prohibition did not include these structures. Abu Ayyub (may Allah be pleased with him) said: so we would turn away, and we would seek forgiveness of Allah. In other words, we would try to orient our bodies away from the direction of the qiblah as much as possible, and as much as the structure allowed, then we would seek forgiveness of Allah in case we committed some infraction. This is an example of the perfect faith of the Sahabah (may Allah be pleased with them), as striving on its own is sufficient in order to avoid this infraction that one might feel ill at ease with if one did not do it. But they still sought forgiveness, so as to be on the safe side, and because they believed in the hadith of the Messenger of Allah (blessings and peace of Allah be upon him). This seeking of forgiveness would be done outside the lavatories, not inside, because of the prohibition on mentioning the name of Allah (may He be exalted) in outhouses and places where one relieves oneself. This may indicate that the ruling on facing the direction of the qiblah inside the structures built for that purpose is the same as when relieving oneself in the open, without any difference. This is the view of Abu Ayyub (may Allah be pleased with him). But it was narrated from Ibn ‘Umar (may Allah be pleased with him) that this prohibition applies only to open spaces, so if there is some kind of screen between the individual and the qiblah, there is nothing wrong with it. In al-Sahihayn, it is narrated that Ibn ‘Umar (may Allah be pleased with him) said: I climbed on the roof of my sister Hafsah’s house, and I saw the Messenger of Allah (blessings and peace of Allah be upon him) sitting to relieve himself, facing towards Syria, with his back towards the qiblah. .

397
It was narrated that Mujahid said: Someone went to Ibn ‘Umar and said to him: The Messenger of Allah (blessings and peace of Allah be upon him) has entered the Kaaba. Ibn ‘Umar said: So I came, and the Prophet (blessings and peace of Allah be upon him) had already come out. I found Bilal standing between the two doors, so I asked Bilal: Did the Prophet (blessings and peace of Allah be upon him) pray inside the Kaaba? He said: Yes, [he prayed] two rak‘ahs between the two pillars to the left when you enter. Then he came out and prayed two rak‘ahs facing the front of the Kaaba. .

Commentary : The Holy Kaaba is the Ancient House of Allah; it is held in very high esteem by all Muslims. The Prophet (blessings and peace of Allah be upon him) prayed inside it in the year of the conquest of Makkah.
In this hadith, the Tabi‘i Mujahid ibn Jabr narrates that when the Prophet (blessings and peace of Allah be upon him) entered Makkah in 8 AH, he entered the Kaaba and prayed two rak‘ahs. ‘Abdullah ibn ‘Umar was standing outside when someone came to him and told him: The Messenger of Allah (blessings and peace of Allah be upon him) has entered the Kaaba.  Ibn ‘Umar came, but he found that the Prophet (blessings and peace of Allah be upon him) had already come out. Bilal was with him, standing at the door. With him inside were Usamah ibn Zayd (may Allah be pleased with him) and ‘Uthman ibn Talhah al-Hajabi (may Allah be pleased with him), as is narrated in al-Sahihayn. Ibn ‘Umar asked Bilal how the Prophet (blessings and peace of Allah be upon him) had prayed inside the Kaaba, and Bilal (may Allah be pleased with him) told him that the Prophet (blessings and peace of Allah be upon him) had prayed two rak‘ahs between the two pillars that were on his left when he entered. These two pillars are the two pillars on which the roof rests. In al-Sahihayn it says: He stood with one pillar on his left, another pillar on his right, and three pillars behind him – at that time, the House was resting on six pillars – then he prayed. Between him and the wall of the Kaaba there were three cubits, as is mentioned in the report of Abu Dawud; that is sufficient distance to stand in prayer, and it is sufficient to prostrate. Then the Prophet (blessings and peace of Allah be upon him) came out and prayed two rak‘ahs facing towards the front of the Kaaba; what is meant by the front of the Kaaba is the door of the House.
We may reconcile between this hadith and the hadith of Ibn ‘Abbas (may Allah be pleased with him) in Sahih al-Bukhari – in which it says that [the Prophet (blessings and peace of Allah be upon him)] entered the House and said takbir whilst walking around inside it, and he did not pray in it – by noting that the affirmation of Bilal takes precedence over the negation of anyone else, because Ibn ‘Abbas was not with the Prophet (blessings and peace of Allah be upon him) on that day; rather he based his negation on what he had heard from Usamah or from his brother al-Fadl. It may be that the Prophet (blessings and peace of Allah be upon him) entered the Kaaba twice, and he prayed on one of these two occasions and not on the other.
This hadith indicates that it is valid to pray inside the Kaaba..

398
It was narrated that ‘Ata’ said: I heard Ibn ‘Abbas say: When the Prophet (blessings and peace of Allah be upon him) entered the House, he offered supplication whilst walking around inside, but he did not pray until he came out of it. When he came out, he prayed two rak‘ahs facing the front of the Kaaba, and he said: This is the qiblah..

Commentary : The Holy Kaaba is the Ancient House of Allah; it is held in very high esteem by all Muslims. The Prophet (blessings and peace of Allah be upon him) prayed inside it in the year of the conquest of Makkah.
In this hadith, Ibn ‘Abbas (may Allah be pleased with him) tells of what the Prophet (blessings and peace of Allah be upon him) did when he entered the House, meaning the Kaaba. He offered supplication whilst walking around inside, and did not pray inside it, but when he came out of the Kaaba, he prayed two rak‘ahs facing towards the Kaaba, and facing towards the front of it, which refers to the side where the door is. Then the Prophet (blessings and peace of Allah be upon him) said: “This is the qiblah,” meaning that the matter of the qiblah is settled; it is the direction of this House, and this will not be abrogated after today, so pray towards it forever. It may be that he taught them where the imam should stand, as he stands facing the front of it, and not any of its corners or any of the other three sides, although prayer facing any of its sides is valid.
It is proven in al-Sahihayn from ‘Abdullah ibn ‘Umar (may Allah be pleased with him) that when Bilal was asked whether the Prophet (blessings and peace of Allah be upon him) had prayed inside the House, he said: Yes, [he prayed] two rak‘ahs between the two pillars to the left when you enter.
We may reconcile between this hadith and the hadith of Ibn ‘Abbas (may Allah be pleased with him) by noting that the affirmation of Bilal takes precedence over the negation of anyone else, because Ibn ‘Abbas was not with the Prophet (blessings and peace of Allah be upon him) on that day; rather he based his negation on what he had heard from Usamah or from his brother al-Fadl. It may be that the Prophet (blessings and peace of Allah be upon him) entered the Kaaba twice, and he prayed on one of these two occasions and not on the other..

399
It was narrated that al-Bara’ ibn ‘Azib (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) prayed towards Bayt al-Maqdis for sixteen or seventeen months, but the Messenger of Allah (blessings and peace of Allah be upon him) was hoping that he would be told to face towards the Kaaba. Then Allah revealed the words: {We have certainly seen the turning of your face, [O Muhammad], toward the heaven…} [al-Baqarah 2:144]. So he turned towards the Kaaba. The foolish among the people, namely the Jews, said: {“What has turned them away from their qiblah, which they used to face?” Say, “To Allah belongs the east and the west. He guides whom He wills to a straight path”} [al-Baqarah 2:142]. A man prayed with the Prophet (blessings and peace of Allah be upon him), then after he prayed, he went out and passed by some of the Ansar who were praying ‘Asr, facing towards Bayt al-Maqdis. He testified that he had just prayed with the Messenger of Allah (blessings and peace of Allah be upon him), and he had offered that prayer facing towards the Kaaba. So the people turned until they were facing towards the Kaaba..

Commentary : The Holy Kaaba is held in high esteem by all Muslims, for it is the Ancient House of Allah and the qiblah towards which they face when they pray; they long to see the Kaaba when they go for Hajj.
In this hadith, al-Bara’ ibn ‘Azib (may Allah be pleased with him) narrates that the qiblah towards which the Prophet (blessings and peace of Allah be upon him) faced in his prayer, when he first [came to Madinah], was in the direction of Bayt al-Maqdis, for sixteen or seventeen months. There is no difference of scholarly opinion that that happened in 2 AH. But he was hoping that his qiblah would be changed to the Kaaba. Then Allah revealed the words: {We have certainly seen the turning of your face, [O Muhammad], toward the heaven…} [al-Baqarah 2:144]. In other words, We see you repeatedly turning your face and looking up to heaven; {and We will surely turn you} that is, we will surely grant you and permit you to turn towards; {to a qiblah with which you will be pleased}, that you love and are inclined towards, for the correct purposes that you have in mind, and that are in harmony with the will and wisdom of Allah. So the Prophet (blessings and peace of Allah be upon him) turned towards the Kaaba. The foolish among the people – namely the Jews – said: {“What has turned them away from their qiblah, which they used to face?”} [al-Baqarah 2:142]. They asked this question in astonishment at the reason for the Muslims’ turning away from Bayt al-Maqdis towards the Kaaba, because they had liked it when the Prophet (blessings and peace of Allah be upon him) had turned towards Bayt al-Maqdis, as it was also their qiblah. So when the Prophet (blessings and peace of Allah be upon him) turned towards the Sacred House, they objected to that. But Allah (may He be exalted) responded to them by saying: {Say, “To Allah belongs the east and the west. He guides whom He wills to a straight path”} [al-Baqarah 2:142]. Some of his companions prayed with the Prophet (blessings and peace of Allah be upon him) facing towards the Kaaba, then one of the men who had prayed ‘Asr with him – whose name was ‘Abbad ibn Bishr or ‘Abbad ibn Nahik – went out and passed by a group of the Ansar. He found them praying ‘Asr, facing towards Bayt al-Maqdis, so he said to them: I bear witness that I just prayed with the Messenger of Allah (blessings and peace of Allah be upon him) facing towards Makkah, and that he was facing towards the Kaaba. When they heard him, they turned around towards al-Masjid al-Haram. They did not interrupt their prayer; rather they completed it facing towards the Kaaba. This reflects how quickly they responded to the command of Allah (may He be exalted).
This hadith highlights the honourable position of the Prophet (blessings and peace of Allah be upon him) and how dear he was to his Lord (may He be glorified and exalted) as He gave him what he had been hoping for, without him asking for it.
It highlights how keen the Sahabah (may Allah be pleased with them) were to adhere to their religion.
It indicates that the report of a trustworthy person may be accepted, even if he is only one..

400
It was narrated that Jabir ibn ‘Abdillah said: The Messenger of Allah (blessings and peace of Allah be upon him) used to pray atop his mount, no matter what direction it was facing. Then when he wanted to offer an obligatory prayer, he would dismount and turn to face the qiblah..

Commentary : Supererogatory prayers are broad in scope, and there is leniency regarding them according to people’s circumstances. If a Muslim is travelling, he is granted concessions that make travel easier for him, such as shortening prayers and putting them together.
In this hadith, Jabir ibn ‘Abdillah (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) used to offer supererogatory prayers whilst riding his mount or his she-camel, facing whatever direction his mount was facing. A report narrated by Abu Dawud explains how he prayed atop his mount, as it says: His prostration was lower than his bowing. So he would lean forward when prostrating a little more than when bowing. He did not dismount or insist on facing the qiblah except in the obligatory prayers. Facing towards the qiblah in an obligatory prayer is a condition of the prayer being valid. Whoever offers an obligatory prayer deliberately facing a direction other than the qiblah, without any excuse, his prayer is invalid, whether he is at home or travelling. If he is riding a mount, then he must dismount and turn towards the qiblah to offer an obligatory prayer, and that requirement is not waived except in the case of a legitimate excuse such as rain, sickness, fear and the like. Allah (may He be exalted) says: “And if you fear [an enemy, then pray] on foot or riding” [al-Baqarah 2:239].
This hadith highlights how it is made easier to pray when travelling.
It also indicates that it is valid to offer supererogatory prayers atop one’s mount, and in whatever conveyances come under the same rulings..

401
It was narrated that ‘Alqamah said: ‘Abdullah said: The Prophet (blessings and peace of Allah be upon him) prayed – Ibrahim said: I do not know whether he added something or omitted something – and when he said the taslim, it was said to him: O Messenger of Allah, has something new been introduced into the prayer? He said: “Why is that?” They said: You prayed such and such. So he knelt and turned to face the qiblah, and prostrated twice, then he said the taslim. When he turned to face us, he said: “If something new had been introduced into the prayer, I would have told you about it. But I am only human like you; I forget as you forget. So if I forget, then remind me, and if one of you is not sure about his prayer, let him think what is most likely to be the case, then complete it on that basis, then let him say the taslim, then prostrate twice.”.

Commentary : Prayer is the foundation of faith, and the individual should strive to maintain proper focus and reflection whilst praying, and not let himself be distracted by worldly matters. But he may make a mistake in the prayer, by omitting or adding to some of its actions. This mistake needs to be compensated for, so the prostration of forgetfulness (sujud al-sahw) is prescribed in such cases.
In this hadith, ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) narrates what happened to the Prophet (blessings and peace of Allah be upon him) with regard to making mistakes in the prayer. He narrates that one day the Prophet (blessings and peace of Allah be upon him – Ibrahim al-Nakha‘i, the narrator of the hadith, said: I do not know whether he added something or omitted something. It is explained that he added something in al-Sahihayn: The Prophet (blessings and peace of Allah be upon him) prayed Zuhr with five rak‘ahs. When he said the taslim at the end of his prayer, some of those who had prayed with him asked him: Has something new been introduced into the prayer? The aim was to ask whether something new had been introduced through revelation that had changed the ruling on the prayer, by adding to what was usually done. The Prophet (blessings and peace of Allah be upon him) said to them: “Why is that?” This is the question of one who did not realize what he did, and is not sure and does not know what is most likely to be the case. This is in contrast to the people behind him, as they said: You prayed such and such, telling him of what they were certain had happened. Their words “such and such” refer to what had happened, which was something additional and more than usual. Ibn Mas‘ud (may Allah be pleased with him) said: So the Prophet (blessings and peace of Allah be upon him) knelt; he sat as for tashahhud, then he prostrated twice, the prostration of forgetfulness. Then he said to them: “If something new had been introduced into the prayer, I would have told you about it.” And he said: “I am only human like you; I forget as you forget. So if I forget, then remind me.”
Perhaps in His wisdom, Allah (may He be exalted) caused the Prophet (blessings and peace of Allah be upon him) to make this mistake, so that he would teach his ummah what to do if the imam makes a mistake in the prayer. Then the Prophet (blessings and peace of Allah be upon him) said to the people: … if one of you is not sure, and he forgets whilst praying and does not know whether he has added something to it or omitted something, then “let him think what is most likely to be the case.” In other words, let him work out what happened, then if he thinks something is more likely to be the case, due to some circumstantial evidence, let him complete his prayer based on that, then do the prostration of forgetfulness.
The point in this hadith is that whoever makes a mistake in his prayer, adding or omitting something by mistake because he forgot, then he remembers after saying the salaam, he should turn to face towards the qiblah and do the prostration of forgetfulness, because the prostration of forgetfulness is part of completing the prayer. Even if it is done after saying the salaam, it is still part of the prayer, and it is stipulated that one should face towards the qiblah when doing it, as is required in the prayer.
This hadith shows us that even the Prophets (blessings and peace of Allah be upon them) could make some mistakes in their actions, but that does not undermine the position of prophethood or undermine any of the teachings of Islam.
It indicates that the prostration of forgetfulness consists of two prostrations.
It indicates that it is valid to do the prostration of forgetfulness after saying the taslim at the end of the prayer..

402
It was narrated that Anas ibn Malik said: ‘Umar ibn al-Khattab (may Allah be pleased with him) said: I agreed with my Lord in three cases: I said: O Messenger of Allah, why don’t we take the standing place of Ibrahim (Maqam Ibrahim) as a place of prayer? Then the verse was revealed: {And take, [O believers], from the standing place of Abraham a place of prayer} [al-Baqarah 2:125]. And regarding the verse of hijab, I said: O Messenger of Allah, why don’t you instruct your wives to observe hijab, because both righteous people and immoral people speak to them? Then the verse of hijab was revealed. And the wives of the Prophet (blessings and peace of Allah be upon him) conspired against him out of jealousy amongst themselves, and I said to them: Perhaps his Lord, if he divorced you [all], would substitute for him wives better than you, then this verse was revealed..

Commentary : ‘Umar ibn al-Khattab (may Allah be pleased with him) was one of those who were inspired; he was possessed of sharp intuition and deep insight, and sometimes he uttered words of Qur’an before Jibril brought them down, and on other occasions revelation came down, supporting his view from above seven heavens.
This hadith highlights one of the greatest virtues of ‘Umar ibn al-Khattab (may Allah be pleased with him). In it, ‘Umar (may Allah be pleased with him) says: I agreed with my Lord in three cases. How smart and subtle is the way in which he expressed it, as he paid attention to proper etiquette. He did not say, ‘My Lord agreed with me in three cases,’ because the verses were revealed in approval of and in agreement with his view and what he thought was right. ‘Umar only mentioned that so that the people who were listening to him would think positively of him and would not oppose him when he spoke words of truth, and so that the believers might follow his example in giving precedence to the truth and speaking the truth. Then he mentioned these three things, which were as follows:
Firstly: ‘Umar (may Allah be pleased with him) said: O Messenger of Allah, why don’t we take the standing place of Ibrahim (Maqam Ibrahim) as a place of prayer? Then the verse was revealed: {And take, [O believers], from the standing place of Abraham a place of prayer} [al-Baqarah 2:125]. In other words: O people, take the standing place of Ibrahim as a place of prayer at which you pray, as an act of worship and devotion to Allah (may He be exalted) and by way of Allah’s honouring Ibrahim. That prayer is offered after having circumambulated the Kaaba (tawaf), with the Maqam in between the Kaaba and the worshipper. The standing place of Ibrahim is the place where he stood; it is the rock on which Ibrahim (peace be upon him) stood when he was building the Kaaba, and his footprints can be seen on it. Its location is well-known now, beside the Kaaba.
Secondly: the verse of hijab. ‘Umar said: O Messenger of Allah, why don’t you instruct your wives to observe hijab, because both righteous people and immoral people speak to them? Then the verse of hijab was revealed, in which Allah (may He be exalted) says: {O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful} [al-Ahzab 33:59]. The Prophet (blessings and peace of Allah be upon him) knew that it was better for them to observe hijab than not to do so, but he was waiting for the revelation, as is indicated by the fact that he did not go along with ‘Umar (may Allah be pleased with him) when he first suggested that to him. Hijab was enjoined in 5 AH, or in Dhul Qa‘dah 4 AH, or 3 AH.
Thirdly: The wives of the Prophet (blessings and peace of Allah be upon him) conspired against him out of jealousy amongst themselves. There is a long story behind that: when the Prophet (blessings and peace of Allah be upon him) went to see Hafsah (may Allah be pleased with her) to greet her, she would keep him with her for a while and give him a drink of honey that she had received as a gift. ‘A’ishah (may Allah be pleased with her) did not like the fact that he stayed with her for a while, so she instructed an Ethiopian slave woman of hers, who was called Khadrah, to find out what Hafsah was doing when the Prophet (blessings and peace of Allah be upon him) went to see her. Khadrah told her about the honey, and she got jealous, so she sent word to her co-wives, instructing them to tell the Prophet (blessings and peace of Allah be upon him) that they could notice the smell of maghafir – which is a sweet gum with an unpleasant odour – from him, because of his drinking that honey. The Messenger of Allah (blessings and peace of Allah be upon him) would be troubled if an unpleasant smell came from him, because the angel used to come to him with the revelation. So the Prophet (blessings and peace of Allah be upon him) stopped drinking the honey that he liked. Then news of that reached ‘Umar (may Allah be pleased with him), so he went to the wives of the Prophet (blessings and peace of Allah be upon him) and admonished and rebuked them. Among the things that ‘Umar said to them was: {Perhaps his Lord, if he divorced you [all], would substitute for him wives better than you}, then this verse [al-Tahrim 66:5] was revealed. This is one of several instances in which ‘Umar (may Allah be pleased with him) agreed with his Lord (may He be glorified and exalted) and his Lord agreed with him. There is nothing in the verse to indicate that any other women were better than them, because the condition mentioned (divorce) did not happen; therefore the verse cannot be taken to mean that there were women who were better than them. The verse speaks of what Allah had the power to do, not something that was actually the case, because Allah (may He be exalted) says {if he divorced you [all]}. But Allah (may He be glorified) knew that he would not divorce them. This is like the verse in which Allah says: {And if you turn away, He will replace you with another people; then they will not be the likes of you} [Muhammad 47:38]; here Allah was speaking of what He had the power to do, in order to alert and alarm them, not that there actually were others who were better than the ummah of Muhammad (blessings and peace of Allah be upon him). It may be that this virtue [being the best of women] was granted to his wives because of their marriage to the Prophet (blessings and peace of Allah be upon him), and any other woman he married would also rise to that status, but if he divorced any of them, she would no longer enjoy that status.
The fact that ‘Umar listed three cases in this hadith does not necessarily mean that there were not more than that, because there were other instances in which ‘Umar agreed with his Lord and his Lord agreed with him, one of the most famous of which are the story of the captives of Badr, and the story of offering the funeral prayer for the hypocrites. Both stories are narrated in Sahih al-Bukhari.
This hadith indicates that it is prescribed to examine issues in an effort to find the right answer to some matters of religion..

404
It was narrated that ‘Abdullah said: The Prophet (blessings and peace of Allah be upon him) prayed Zuhr with five rak‘ahs. They said: Has something been added to the prayer? He said: “Why is that? They said: You prayed five [rak‘ahs].” So he knelt and prostrated twice..

Commentary : Prayer is the foundation of faith, and the individual should strive to maintain proper focus and reflection whilst praying, and not let himself be distracted by worldly matters. But he may make a mistake in the prayer, by omitting or adding to some of its actions. This mistake needs to be compensated for, so the prostration of forgetfulness (sujud al-sahw) is prescribed in such cases.
In this hadith, ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) narrates that one day the Prophet (blessings and peace of Allah be upon him) made a mistake in Zuhr prayer, and offered the prayer with five rak‘ahs. When he said the taslim at the end of his prayer, some of those who had prayed with him asked him: Has something been added the prayer? The aim was to ask whether something new had been introduced through revelation that had changed the ruling on the prayer, by adding to what was usually done. The Prophet (blessings and peace of Allah be upon him) said to them: “Why is that?” This is the question of one who did not realize what he did. They said: You prayed five [rak‘ahs]. So the Prophet (blessings and peace of Allah be upon him) knelt; he sat as for the tashahhud, then he prostrated twice, the prostration of forgetfulness.
The point in this hadith is that whoever makes a mistake in his prayer, adding or omitting something by mistake because he forgot, then he remembers after saying the salaam, should turn to face towards the qiblah and do the prostration of forgetfulness, because the prostration of forgetfulness is part of completing the prayer. Even if it is done after saying the salaam, it is still part of the prayer, and it is stipulated that one should face towards the qiblah when doing it, as is required in the prayer.
This hadith shows us that even the Prophets (blessings and peace of Allah be upon them) could make some mistakes in their actions, but that does not undermine the position of prophethood or undermine any of the teachings of Islam.
It indicates that the prostration of forgetfulness consists of two prostrations.
It indicates that it is valid to do the prostration of forgetfulness after saying the taslim at the end of the prayer..

405
It was narrated from Anas ibn Malik that the Prophet (blessings and peace of Allah be upon him) saw sputum in the qiblah, and that upset him to the extent that it could be seen in his face. He got up and scratched it with his hand and said: “When one of you stands in prayer, he is conversing with his Lord, or his Lord is between him and the qiblah. So no one of you should spit in the direction of his qiblah; rather [he may spit] to his left or beneath his feet.” Then he took the edge of his rida’ [upper garment], spat on to it, then folded part of it over another part and said: “Or let him do like this.”.

Commentary : The Muslim should respect the mosques and keep them free of dirt and impurities, and anything that is not appropriate.
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) saw sputum in the qiblah of the mosque. Sputum refers to what is ejected from the mouth or nose of spittle, mucus and the like. The Prophet (blessings and peace of Allah be upon him) was upset by that and got so angry that his anger could be seen in his face. He got up and scratched it with his hand, to remove it and clean it, then he said: “When one of you stands in prayer, he is conversing with his Lord” – the root meaning of the word translated here as conversing refers to private talk between two people. What is meant is that he should observe proper etiquette in this situation, because the worshipper is conversing with Allah (may He be glorified and exalted). Then he forbade any Muslim to spit in the direction of his qiblah, because spitting is usually a sign of disrespect, so it is not appropriate to the high esteem in which the direction of the qiblah is held. But if he must spit whilst he is in the mosque, let him spit to his left, for that is the direction for such dirty things, or beneath his feet, so that he may cover it with his foot in the earthen floor. Then the Prophet (blessings and peace of Allah be upon him) took the edge of his rida’ [upper garment], spat on to it, then folded part of it over another part and said: “Or let him do like this.” Thus he explained by his actions, so that the listener would understand better, and also to make it clear to the one who would not be able to bury his sputum. Spitting in the mosque is a sin, because it is indicative of disrespect towards the houses of Allah (may He be glorified in exalted) which He has commanded are to be built and His name mentioned therein. Moreover, it is offensive to other worshippers. A worshipper may prostrate on it without realizing, and he may be disgusted if he sees it and find it repugnant.
This hadith highlights the true nature of ihsan, which refers to a person constantly bearing in mind how close Allah (may He be exalted) is to him, that Allah is watching him and that He knows all about him.
It is also refers to honouring and respecting the qiblah, and highlights the superiority of the right over the left.
It also indicates that sputum is pure (tahir). .

415
It was narrated that Qatadah said: I heard Anas ibn Malik say: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Spitting in the mosque is a sin, and its expiation is to bury it.”.

Commentary : The Muslim should respect the mosques and keep them free of dirt and impurities, and anything that is not appropriate.
In this hadith, the Prophet (blessings and peace of Allah be upon him) explains that spitting on the floor of the mosque is a sin, for which the doer deserves punishment from Allah (may He be exalted). The expiation for that sin is to bury it in the ground and cover it with earth. Whoever commits this bad deed and regrets it, and wants Allah to pardon him and erase this bad deed of his, should hasten to remove it from the mosque, by burying it if the mosque has an earthen floor, or by wiping it away and removing it, if the mosque is carpeted.
Spitting in the mosque is a sin, because it is indicative of disrespect towards the houses of Allah (may He be glorified in exalted) which He has commanded are to be built and His name mentioned therein. Moreover, it is offensive to other worshippers. The worshipper may prostrate on it without realizing, and he may be disgusted if he sees it and find it repugnant.
A report in al-Sahihayn explains that if someone cannot help but spit, he should spit to his left, or beneath his foot, or into the edge of his garment..

416
It was narrated from Hammam [that he heard] Abu Hurayrah [narrate] that the Prophet (blessings and peace of Allah be upon him) said: “When one of you stands in prayer, let him not spit in front of him, for he is conversing with Allah so long as he is in his prayer place; [and let him not spit] to his right, for on his right there is an angel. Let him spit to his left, or beneath his foot, then bury it.” .

Commentary : The Muslim should respect the mosques and keep them free of dirt and impurities, and anything that is not appropriate, and he should bear in mind that he is conversing with his Lord in His house.
In this hadith, the Prophet (blessings and peace of Allah be upon him) says: When one of you stands in prayer, then he is conversing with his Lord. This is affirming that Allah (may He be exalted) is close to His slave who is praying. What is meant is that the worshipper should bear in mind when praying that Allah is close to him, and that He can see him and hear him, and that he is conversing with Him; He hears what he says, and He responds to his conversing with Him. Therefore the Prophet (blessings and peace of Allah be upon him) told the worshipper not to spit in front of him, or to his right. If he cannot help but spit, then let him spit to his left, because his devil-companion stands on his left when he is praying, or let him spit beneath his feet, then cover it by burying it in the ground, if the place where he is praying is not carpeted and has an earthen floor. But if the place where he is praying is carpeted, then he should spit into the edge of his garment and the like, as is mentioned in al-Sahihayn in the hadith of Anas ibn Malik (may Allah be pleased with him).
Spitting in the mosque is a sin, because it is indicative of disrespect towards the houses of Allah (may He be glorified in exalted) which He has commanded are to be built and His name mentioned therein. Moreover, it is offensive to other worshippers. A worshipper may prostrate on it without realizing, and he may be disgusted if he sees it and find it repugnant..

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..