| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

977

Narrated `Abdur Rahman ibn `Aabis: I heard Ibn `Abbaas(may Allah be pleased with them) answering the question of a man who wanted to know whether he had joined the Prophet ﷺ in the `Eid prayer. He said to him, "Yes. I could not have joined him had I not been young. He ﷺ came out till he reached the mark which was near the house of Katheer ibn As-Salt. There, he offered the ‘Eid prayer and then delivered the ‘Eid sermon. After he finished the prayer, he went towards the women and Bilal walked in his company. He preached to them and advised them and ordered them to give alms. I saw the women putting their ornaments with their outstretched hands into Bilal's garment. Then the Prophet ﷺ along with Bilal returned home..

Commentary : The ‘Eid prayer has a great importance in Islam; and by it, the power of the religion and the unity and gathering of the Muslims are shown. Furthermore, it is an occasion during which people manifest their joy, pleasure, and longing to draw near to Allah, Exalted be He.

In this hadeeth, the taabi’ee, `Abdur Rahman ibn `Aabis reports that ‘Abdullah Ibn ‘Abbaas(may Allah be pleased with them) was asked about his presence at the ‘Eid prayer with the Prophet ﷺ. Then, Ibn ‘Abbaas(may Allah be pleased with both of them) mentioned that he [indeed] attended the prayer with the Prophet ﷺ and [then] said: “If I was not young, I would not have [been able] to have seen him” - that is to say: that he witnessed the ‘Eid and joined in its events with the Prophet ﷺ as a young boy, who almost was not able to be present [at the events] due to his young age - if it were not for his closeness from the Prophet ﷺ. Despite his young age, he (may Allah be pleased with them) understood what the Prophet ﷺ did on this day. It is possible that his statement meant that he went with the Prophet ﷺ to the women’s prayer space when he ﷺ wanted to exhort them; [as well as] what he is going to report about them [in this narration later on] because the presence of a boy at a such young age (i.e., child) is to be present with women.

Then, Ibn ‘Abbaas(may Allah be pleased with them) reported that the Prophet ﷺ set out towards the location of the ‘Eid prayer near the house of Katheer ibn al-Salt - [which] is a big house in al-Madeenah, and was used as a Qiblah for the site where the two ‘Eid prayers were performed; and a mark was placed on it for that reason [i.e. to serve as an indicator of which direction the Qiblah was for the prayer]. Katheer ibn al-Salt built his house at a time after the Prophet ﷺ. As it was a landmark that is well-known to people, Ibn ‘Abbaas described that the place of the prayer for ‘Eid was near the house of Katheer, and it overlooked the interior of Buṭhaan - [which] is a valley located near the middle of al-Madeenah.

Then, the Prophet ﷺ performed two rakʿahs for the ‘Eid prayer without an adhaan or iqaamah [being called], nor any sunnah prayers performed before or after it. Afterwards, he ﷺ delivered the sermon to the people, [which] is like the sermon delivered on Fridays - and is comprised of two parts and a pause [in between both of them]; except that it is delivered after the prayer and not before it (as is the case for the Friday sermon).

Then, the Prophet ﷺ came to the women, and with him was Bilal (may Allah be pleased with him) - whom was the servant of the Prophet ﷺ and would [oftentimes] be entrusted with collecting the alms.

So, the Prophet ﷺ preached and exhorted to them, and bid them to offer alms. After which, the women of the Companions hastened in doing so, [by] even grabbing their jewellery and tossing it into the garment of Bilal. After that, the Prophet ﷺ went to his house with Bilal (may Allah be pleased with him). The Prophet ﷺ used to gather the alms for the purpose of distributing it amongst those in need; like what his ﷺ custom was with voluntary charities and zakaat.

From the benefits that we can conclude from this hadeeth is that the Imaam should preach and exhort the women if they do not hear the sermon with the men.

This hadeeth highlights the merit and virtue of Ibn ‘Abbaas(may Allah be pleased with them), along with the virtue of the women of the Companions and shows how they hastened with eagerness in offering alms.

It teaches us that when women attend the prayers of men and their congregations, they should be separated from the men as a precaution, out of fear that temptation [may rise] against them.

It teaches us that we should set out towards the site where the ‘Eid prayer will be held, and that the ‘Eid prayer is offered before the sermon is delivered [by the Imaam].

Lastly, we understand from this hadeeth the permissibility of taking young children out towards the place of prayer, so that they may be blessed by attending the prayer, hearing the supplications of the Muslims, and so they may participate in manifesting the rites and ceremonies of Islam with the large number of those who attend.

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979

Narrated Ibn `Abbaas(may Allah be pleased with them: I witnessed the `Eid al-Fitr prayer with the Prophet ﷺ, Abu Bakr, `Umar and `Uthmaan(may Allah be pleased with them); and all of them offered the ‘Eid prayer before delivering the sermon. Once the Prophet ﷺ finished, (after completing the prayer and the sermon) he gestured with his hand, as if I am now looking at him now, to the men so that they remain seated, as he walked through their rows. He set out with Bilal to the site where the women were seated. Then, he ﷺ recited to them: {O Prophet! When believing women come to you to take the oath of allegiance that they will not worship anything other than Allah, will not steal, will not commit illegal sexual intercourse, will not kill their children, and will not utter slander, intentionally forging falsehood (by making illegal children belonging to their husbands)} [Quran 60:12] After he finished, he said to them, “Are you fulfilling this covenant?" One lady, other than whom none replied, said, "O Allah's Messenger, yes we do!" (The, sub-narrator, al-Hasan did not know who the lady was.) Upon which, Bilal (may Allah be pleased with him) said to them: "Hasten to give alms, let my father and mother be sacrificed for you." Thereupon, he spread out his garment and the women started throwing fatakhs and rings into his garment. .

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes, which the Prophet ﷺ, and his Rightly Guided Caliphs always ensured to perform them; and his noble Companions (may Allah be pleased with them) narrated all of that for us, as they saw and learned them from the Prophet ﷺ.

In this hadeeth, ʿAbdullah ibn ‘Abbaas(may Allah be pleased with them) reports that he was present at the ‘Eid prayer which he performed with the Messenger of Allah ﷺ, Abu Bakr, ʿUmar, and ʿUthmaan(may Allah be pleased with them) - and each in [their own] time while [they served] as Caliphs. All of them offered the ‘Eid prayer before the sermon.

This hadeeth is a clear demonstration and evidence toward [distinguishing] that the Prayer of ‘Eid preceded the sermon and the matter, which the Prophet ﷺ pursued diligently in and was observed by the Rightly Guided Caliphs (may Allah be pleased with them) and continued this practice thereafter.

Next, ʿAbdullah ibn ‘Abbaas(may Allah be pleased with them) reported that the Prophet ﷺ delivered a sermon to the people. Ibn ‘Abbaas then states [in his report]: “It is as if I am looking at him,” to confirm in this part of the hadeeth that he remembers the action[s] of the Prophet ﷺ and what he is reporting about it.

[And regarding] his statement: “when [he motioned] with his hands [for them] to remain seated” - this is because the congregation wanted to leave, so he ﷺ ordered them to remain sitting until his needs were met. The other possible interpretation is that they all set out to leave or they wanted to follow him ﷺ, but he ﷺ stopped them and ordered them to remain seated. It is also possible that they wanted to clear and widen the way for the Prophet’s ﷺ passage when he ﷺ began walking between the people and splitting the prayer rows until he came to the prayer area of the women. Thereafter, he ﷺ preached and exhorted the women who were present to realign themselves towards Allah and recited to them the ayah: you to take the oath of allegiance that they will not worship anything other than Allah, will not steal, will not commit illegal sexual intercourse, will not kill their children, and will not utter slander, intentionally forging falsehood (by making illegal children belonging to their husbands)} [Quran 60:12] It is said, the reason the Prophet ﷺ recited this noble ayah was to remind them of the pledge of allegiance which took place between him and the women when the Prophet ﷺ conquered Makkah.

When he finished reciting the ayah, The Prophet ﷺ asked them: “Are you fulfilling your covenants?” - this was to confirm with them [of the time over] that which they pledged their allegiance to him on these great matters.

Then, one woman from amongst them responded: “Yes.” - namely, that is to say: “We are fulfilling our covenants.” And none, other than her, responded to the Prophet ﷺ; thus, her answer was the final say on behalf of everyone.

Ibn Jurayj, the narrator of the hadeeth, said: “al-Hasan ibn Muslim did not know who the respondent was.” It is said: it is possible that this woman was Asmaa’ bint Yazeed ibn al-Sakan(may Allah be pleased with her) who was known as the preacher of women [i.e., she was given this title because she would speak on behalf of the women and always take the initiative to ask the Prophet about the matters of women].

Then, the Prophet ﷺ ordered them to offer alms. Afterwards, Bilal (may Allah be pleased with him) spread out his garment, and then said, “Come! Let my father and mother be your sacrifice!” This is an invitation from Bilal [to encourage] them to give alms, and he asked Allah that his father and mother be a ransom for all of them as a protection from all evil. Upon hearing this, all of them hastened to offer alms until they tossed their fatakhs and rings into the garment of Bilal.

The fatakh is a ring which does not have a stone or gem on it.

From the benefits that we can learn from this hadeeth: (i) the virtue of the women among the Companions (may Allah be pleased with them) and their hastening in offering alms. (ii) The Imaam should exhort the women if they do not hear the sermon with the men. And (iii), the permissibility of women giving alms from their wealth and personal jewellery without the permission of their spouses.

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980

Hafsa bint Seereen said, "On ‘Eid we used to forbid our girls to go out for `Eid prayer. A woman came and stayed at the palace of Bani Khalaf, so I went to visit her. She mentioned that her in-law (the husband of her sister) took part in twelve expeditions along with the Prophet ﷺ and her sister was with him in six of them. Her sister mentioned to her that they used to nurse the sick and treat the wounded. Once she asked the Prophet ﷺ: 'O Allah's Messenger! If a woman has no Jilbaab, is there any harm if she does not come out (on `Eid day)?' The Prophet ﷺ said, 'Her companion should let her share her Jilbab with her, so they both participate in the good deeds and witness the supplications of the believers.' " Hafsa added, "When Um-`Atiya came, I went to her and asked her, 'Did you hear anything about such-and-such?' Um-`Atiya said, 'Yes, let my father be sacrificed for the Prophet ﷺ - whenever she mentioned the name of the Prophet ﷺ she always used to say, 'Let my father be' sacrificed for him -. He said, 'Virgin mature girls staying often screened (or said, 'Mature girls and virgins staying often screened—Aiyoob (the one who narrated it from Hafsa is not sure as which was right) and menstruating women should come out (on the `E’id day). But the menstruating women should keep away from the Musalla. Let all the women should participate in the good deeds [on this day] and witness the supplications of the believers." Hafsa said, "On that I said to Um-`Atiya, 'Also those who are menstruating?' " Um-`Atiya replied, "Yes. Do they not attend `Arafat and such-and-such events?". .

Commentary : Islam has honoured the Muslim woman, protected her dignity, and given her a high status and importance in society, after she did not amount to [nothing] more than a trivial house item before Islam had emerged. The Wise Lawgiver [i.e., Allah] did not forbid the Muslim woman from participating in the demonstration of religious rituals if the religious parameters were maintained. For that reason, she was encouraged to set out towards the site where the ‘Eid prayer is performed - so that she can witness the blessings and the supplications of believers.

In this hadeeth, the female taabiʿee, Hafsah bint Seereen mentioned that they used to forbid the young woman who recently reached puberty from leaving her home to head towards the place of the ‘Eid prayer. Perhaps, they used to do this due to their lack of knowledge with its permissibility; or it is as if they would do that because of what happened after the first generation [i.e., the time of the Prophet ﷺ] - when corruption and the like became rampant.

A woman, whose name is not known, came to them and stayed in the palace of Bani Khalaf, which is a palace near al-Basrah, and is attributed to a descendant of the grandfather of Ṭalha ibn ʿAbdullah ibn Khalaf - who is known as Ṭalha al-Ṭalahaat.

After this woman noticed that the people prevented the women from setting out towards the place where the ‘Eid prayer is performed, she reported to them about the husband of her sister - and that he was present [and took part] alongside the Prophet ﷺ in twelve battles, while her sister was present with her husband for six of them. Her sister related [to her] that she remained with the women to tend to the sick and treat the wounded. On ‘Eid, her sister asked the Prophet ﷺ about the ruling of a woman going out to the place where the ‘Eid prayer was to be held if she did not have a loose veil that covered her head and body. The Prophet ﷺ instructed her to borrow one from one of her sisters in Islam, so as she can set out by herself towards the prayer site to take part in the blessings, making supplication, [and observing] the supplications of the believers.

Then, Hafsah bint Seereen relates that when Umm ʿAtiyyah came, she asked her about the report of the woman [whose name was not known] regarding menstruating women attending the ‘Eid prayer. She confirmed and believed it and reported that the Prophet ﷺ would order all of the women - even those who were on their menses and young women who recently reached puberty - to set out towards the prayer area [on] ‘Eid. In other words, Hafsah bint Seereen asked Umm ʿAtiyyah inquiringly: “Does the menstruating woman take part [in the observances] of ‘Eid?” [To this], Umm ʿAtiyyah replied: “Yes, may my father be sacrificed for the Prophet ﷺ.” Then, she mentioned some examples of cases where menstruating woman would participate [in them]. She said: “Doesn’t the menstruating woman present herself at ʿArafaat and other such places, and partake [in their rites]? “

[Things] such as al-Muzdalifah and throwing the pebbles at the Jamaraat. This is just a [simple] listing of the [various] events and large gatherings which a woman can partake in while she is on her menses. By analogy, it is permissible for the menstruating woman to be present at the site of the ‘Eid prayer, but she should remain behind the rows without praying.

From the benefits that we can conclude from this hadeeth: (i) the menstruating woman should not forgo the remembrance of Allah or refrain from attending places of goodness, such as gatherings of knowledge and Allah’s remembrance - other than [at] the masjid, (ii) the Muslim women can go out [and partake in the observances] of ‘Eid, because when the Prophet ﷺ ordered the one who does not have a jilbaab (a long flowing outer garment) to borrow one. So, this is all the more reason for the one who owns a jilbab to attend it, (iii) this narration is a beautiful demonstration of the noble character that the women of the Ansaar had in striving to veil themselves and forbidding their womenfolk from departing [their homes] without a wide and loose jilbaab that covers their bodies, (iv) it is permissible for women to go out to a battle if there is a benefit in doing so, and there is safety from temptation and corruption, and (v) the great respect and veneration of the Companion (may Allah be pleased with them) for the Prophet ﷺ, even [to the point] that they rarely mentioned him ﷺ without offering their fathers and mothers as a ransom to him ﷺ .
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982

Ibn ‘Umar (may Allah be pleased with him) related that the Prophet ﷺ used to slaughter - or perform nahr – his sacrificial animal at the site of ‘Eid prayer.

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Commentary : The Prophet ﷺtaught us the requisites, recommended actions and etiquettes related to the ‘Eid days. One of these [pertinent] topics is the slaughtering of the sacrificial animal, which is a ritual from amongst the significant Islamic rites.

In this hadeeth, ʿAbdullah ibn ʿUmar (may Allah be pleased with them) reports that the Prophet ﷺ used to slaughter his sacrificial animal at the site of ‘Eid prayer, in front of the people. He used to slaughter the sacrificial animal by a horizontal cut through the throat – or by the means of nahr which is similar to the regular method of slaughter, but the slaughtering happens by a vertical movement of the spear to the lower part of the throat. The latter method is preferred for slaughtering camels.

It is said that the Prophet ﷺ used the method of nahr on the camels of sacrifice whereas the regular slaughtering method he used on cows and sheep. This ritual was performed at the site of ‘Eid prayer, whenever he ﷺwas in al-Madeenah.

The reason the Prophet ﷺ slaughtered the sacrificial animals at the site of the ‘Eid prayer is so that the people could see him, in order that they may slaughter [their own animals] with certainty after him and observe his manner of slaughtering the animal, because this kind of acts of worship require clarification [so people can be able to perform it]. The other reason is so that the people can [hasten] to slaughter their sacrificial animals after the prayer, as mentioned in the narration documented in Saheeh al-Bukhaaree and Saheeh Muslim from the hadeeth of al-Baraaa’ ibn ʿAaazib(may Allah be pleased with them) wherein he said: “The first thing to be done on this day is to perform the prayer; then, return [to our abodes], and slaughter our sacrificial animals.”

This teaches us that the sacrifice is not valid [if done] before the ‘Eid prayer, because the sacrifice is a public act of worship that [is generally done] in the vicinity of the people. For this reason, doing it in public is preferable; because, by doing so, the sunnah is revived. Nevertheless, it is permissible to perform the ritualistic sacrifice at any place in the house, even inside the houses, and so on.

Ibn ʿUmar (may Allah be pleased with them) diligently applied this Sunnah to the extent it was reported that one time he was ill and could not partake in the ‘Eid prayer; therefore, he ordered Naafiʿ to slaughter his sacrificial animal at the site of the ‘Eid prayer. This was reported by [Imaam] Maalik in the Muwatta’.

From the other benefits that we can conclude from this hadeeth is we should demonstrate and publicly practise the ritualistic slaughter on the day of ‘Eid..

985

Narrated Jundab(may Allah be pleased with him): On the Day of Nahr, the Prophet ﷺ offered the prayer and delivered the sermon and then slaughtered the sacrifice. Then he said, "Anybody who slaughtered (his sacrifice) before the prayer should slaughter another animal in lieu of it, and the one who has not yet slaughtered should slaughter the sacrifice mentioning Allah's name on it.".

Commentary : The slaughtering of a sacrificial animal is one of the most significant rites of Islam. It is a public ritual in all regions; and is considered an appointed act of worship, and its time enters after the ‘Eid prayer and sermon have been performed.

In this hadeeth, Jundab ibn ʿAbdullah al-Bajalee(may Allah be pleased with him) reports that the Prophet ﷺ performed the ‘Eid prayer first on the Day of Nahr. The use of the word nahr here refers to ‘Eid al-Aḍhaa, and it is often called the Day of Nahr because the pilgrims slaughter their sacrificial animals on that day, on the 10th day of DhulHijjah. The Prophet ﷺ offered the ‘Eid prayer without an adhaan or iqaamah, nor any prayers which are performed before or after it. After he ﷺ completed the prayer, he delivered the ‘Eid sermon and exhorted the people. The sermon of ‘Eid is like the sermon delivered on Fridays - and is comprised of two parts and a pause [in between both of them]; except that it is delivered after the prayer and not before it (as is the case for the sermon of Friday). After delivering the ‘Eid sermon, the Messenger of Allah ﷺ slaughtered his sacrificial animal at the Musallaa.

Then, the Prophet ﷺexplained that whoever slaughtered his sacrificial animal before the ‘Eid prayer, effectively, must slaughter another in its place. This is because the first slaughtered animal did not suffice and is not considered a [completion of a] rite, nor as a ritualistic sacrifice. As for the one who did not slaughter his sacrifice before the ‘Eid prayer, then he should slaughter it after the prayer and mention the Name of Allah on it - that is to say: Let him sacrifice it to Allah, because saying bismillah (by the name of Allah) when slaughtering the animal manifests the person’s Islam; differ from those who slaughter for the sake of other things; suppress the Shayṭaan; and be blessed by His Noble Name of Allah – Exalted be He.
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986

Jaabir(may Allah be pleased with him) related that on Day of ‘Eid, the Prophet ﷺ would return by a different road from the one he had taken when going out..

Commentary : The Prophet ﷺtaught us the requisites of ‘Eid, along with its recommended actions and etiquettes. One of these [pertinent topics] is how to go to the site where the ‘Eid prayer is held and returning to one’s [home afterwards]. In this hadeeth, Jaabir ibn ʿAbdullah(may Allah be pleased with them) states that it was the habit of the Prophet ﷺafter leaving from the ‘Eid prayer and his deliverance of the sermon, to return to his abode from another way other than the route which he took to the Musallaa.

It is said that the wisdom of this practise was so that he ﷺ may spread happiness to all his Companions (may Allah be pleased with them); or so they can benefit from it in fulfilling their needs concerning: knowing the rulings, or [that they may] learn [something] and then carry it out, or give charity, or greet them, and the like.

It is also possible that he ﷺ used to do it in order to visit his kin who were not on his first route, or to lessen the crowd amongst him ﷺ, or so that the two paths [that he treaded] may testify for him, or to make the rites of Islam apparent and established, or to vex the hypocrites and Jews, or to alarm them by the multitude of people who were with him, or to be optimistic about [a] transformation of [their] state[s] towards forgiveness and contentment, or that he intended to multiply the reward by increasing the [number of steps] of the two paths in going to the Musallaa and returning from it. All of these aspects are possible, by the permission of Allah, Exalted be He..

991

Naafi’ related that ‘Abdullaah ibn ‘Umar (may Allah be pleased with them) would [sometimes] offer Witr [in the form of three prayer units] but would make tasleem after the first two units, and then offer the last unit independently so he could [have some time in between] to attend some of his needs..

Commentary : Witr is the last prayer of the night that Muslims perform after their night supererogatory prayers.

In this hadeeth, the taabi’ee - Naafi’, the servant of ʿAbdullah ibn ʿUmar, reports that Ibn ʿUmar (may Allah be pleased with them) would break the Witr prayer into two parts so as he would perform the concluding part of the prayer (i.e., Taasleem) after the first two units, and then offer the last unit separately. In other words, he would sit to do the tashahhud [i.e., the portion of the prayer where one declares the testimony of faith]; and afterwards, perform the tasleem. Thereafter, he would stand and perform a single unit so that he may try to attend some of his needs”- that is to say, his action was due a need; and that his custom [generally] for the Witr prayer was to perform the three units jointly [i.e., without any breaks or separations].

This is an explanation on how to perform the Witr prayer; it is either prayed three units continuously with one tasleem, or disjointly with two tasleems. In the case of the latter, one should offer two prayer units and conclude it with tasleem [thereafter]. Then, offer the third prayer unit and conclude it with another tasleem..

996

Narrated ‘Aishah (may Allah be pleased with her): Allah's Messenger ﷺ offered Witr prayer (on different nights) at various hours, extending (from the 'Ishaa' prayer) up to the last hour of the night..

Commentary : The Prophet ﷺ used to pray so much at night, and encouraged us to perform the Witr prayer, and to make it the last prayer at night.

In this hadeeth, ‘Aishah (may Allah be pleased with her) expounds on the manner of the Prophet ﷺ towards the Witr prayer. The Mother of the Believers, ‘Aishah, was the most knowledgeable person of the prayer of the Messenger of Allah ﷺ at night; she was his wife and witnessed what other people were not able to in relation to his prayers at night. She learned its times, counted the number of its units, its [various] forms, and so forth.

She reported that the time of the prayer of the Prophet ﷺ varied with regards to Witr. Sometimes, he prayed it at the first part of the night; other times he prayed it in the middle of night; and some other times, he prayed it at its end. The reason he prayed it at different time is to make ease and accommodation towards his nation; thus, it is possible to offer the Witr prayer at any time of the night. However, the time of night during which the Prophet ﷺ eventually settled on to offer the Witr prayer was near the time before the appearance of morning twilight.

From this hadeeth we learn that the time of the Witr prayer extends [from the first part of the night] to before Fajr prayer, and that the minimum [number of prayer units] for the Witr prayer is one unit or three.
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999

Narrated Sa`eed ibn Yasaar: I was travelling with ‘Abdullah ibn ‘Umar on the road to Makkah. On the way, I feared that it was nearly fajr time, thus, I dismounted and performed the Witr prayer then joined ‘Abdullah. Upon seeing me, he said, “where have you been” I replied, I feared the time of Fajr to enter so I dismounted and prayed the Witr prayer. He said to me: Is not the Messenger of Allah ﷺ an excellent model and exemplar for you to emulate?' I said, 'Of course, by Allah, [he ﷺ is an excellent example for me to follow]'. He said, 'The Messenger of Allah ﷺ used to pray Witr on his camel.".

Commentary : The requirements of prayer in supererogatory prayers are not as strict in obligatory prayer; thus, it was made easier and considerate of the different circumstances of people.

Witr is the last prayer that a Muslim performs at night after the supererogatory prayers. If a Muslim is traveling, then he is granted some concessions that make the business of travel easier for him, such as shortening the prayers, and so on. From these concessions is the permissibility to pray the Witr while riding [on his mount] without [needing] to dismount from his camel, or [any other] means of transportation.

In this hadeeth, the taabi’ee, Saʿid ibn Yasaar reports that he was travelling with ʿAbdullaah ibn ʿUmar (may Allah be pleased with both of them) along the path to Makkah, and they had set out [from their place of departure] at night. However, when he became fearful that the time for the Fajr Prayer was approaching and [was] about to enter without praying Witr; he dismounted from his camel and then performed the Witr prayer. Then, ʿAbdullah ibn ʿUmar said to him: “Where have you been?”

Saʿeed replied: “I feared the time of Fajr to enter; thus, I dismounted and performed the Witr prayer.” To which, ʿAbdullah replied: “Is not the Messenger of Allah ﷺ an excellent model and exemplar for you to emulate?”Saʿeed responded: “Yes, by Allah! He ﷺ is an excellent example for me [to follow].”

ThenʿAbdullah related to him that the Messenger of Allah ﷺ used to perform the Witr prayer while he was traveling atop the back of his camel, setting out to wherever the camel was being led and that he would perform the opening takbir facing towards the Qiblah so that he could enter into the prayer. The validity of the prayer is not affected if the mount moved into in any direction after that. He ﷺ would motion with his head, gesturing for the movements of bowing and prostration. This was to facilitate and alleviate in matter[s] of supererogatory and voluntary prayers. As for that which is obligatory, one may not pray while he is on his mount - other than out of an excuse pertaining to an intense fear or sickness, and the like..

1000

Ibn ‘Umar narrated: The Prophet ﷺ used to offer (supererogatory) night prayers on his mount, gesturing with his head [for bowing and prostration]. However, he would never do this with compulsory prayers. He also used to pray Witr on his mount..

Commentary : The supererogatory prayer differs from the obligatory prayer with regards to some of its rulings, and some of which have been mentioned in this hadeeth. ʿAbdullah ibn ʿUmar (may Allah be pleased with them) narrates that the Prophet ﷺ would pray supererogatory prayers during the journey while he was riding atop his mount that he disembarked with in any direction that he proceeded towards. However, he would first perform the opening takbir while facing the Qiblah, and then his mount would move in any direction after that.

He ﷺ used to motion by gesturing, [and this was done] by moving his head to serve as an indication for the movements of bowing and prostration; and the nodding motions for the prostration were lower than the gestures for bowing. He ﷺ would do this for the supererogatory prayers, including the Witr prayer.

As for the obligatory prayers, he ﷺ would not do this while traveling. But rather, he used to dismount from his riding animal and perform the obligatory prayer on the ground, facing the Qiblah. This was to facilitate and alleviate in matter[s] of supererogatory and voluntary prayers. As for that which is obligatory, one may not pray while he is on his mount - other than out of an excuse pertaining to an intense fear or sickness, and the like..

1002

Narrated ‘Asim: I asked Anas ibn Maalik about the Qunoot [in the prayer]. He replied, "Definitely, it was recited." I asked again, "Was it recited before bowing or after it?" Anas replied, "Before bowing." I said: "But so-and-so told me that you informed him that it had been recited after bowing." Anas said, "He must be mistaken! Allah's Messenger ﷺ recited Qunoot after bowing for a period of one month. It was because he ﷺ sent about seventy men, known as the Reciters, to a group of pagans with whom the Prophet ﷺ had a peace treaty; they were less than them in number. (However, the pagans breached the treaty and killed the seventy Muslim men). Consequently, Allah's Messenger ﷺ recited Qunoot for a period of one month during which he asked Allah to punish them.".

Commentary : The prayer is an act of worship and no act of worship can be sanctioned except on the basis of a textual evidence to that effect. The Prophet ﷺ explained to us all its actions, etiquettes, and what else pertains to it, such as supplications and the Qunoot, which the Sunnah clarified for us, specifically on how to exercise them during times of misfortune.

In this hadeeth, the taabi’ee ‘Aasim al-Ahwal reports that he asked Anas ibn Maalik (may Allah be pleased with him) about the legitimacy of the Qunoot, which is a supplication offered during the prayer. It is prescribed to be recited when the imaam begins the last bowing with the supplication so as the people praying behind him say “Ameen” to his supplication.

The answer of Anas (may Allah be pleased with him) was that it is legitimate, and that the Prophet ﷺ performed it. Then, ‘Aasim inquired whether it was performed before the bowing or after it? To which, Anas responded by mentioning that it was performed before the bowing. Thereafter, ‘Aasim said to Anas (may Allah be pleased with him) - that: “someone informed me that you said: that the Qunoot was performed after the bowing.”

Anas responded by saying, “Kadhaba” - i.e. “He’s mistaken.” The Arabs say this word for the one who is mistaken: “Kadhabta” [which is literally translated as “you have lied”.]

Then, Anas (may Allah be pleased with him) related that the Prophet ﷺ once performed the Qunoot after the bowing for a month. In a wording [of another narration] as transmitted according to al-Bukhaaree, he adds: “From that incident, the Qunoot began to be performed, as we did not say it before that.” The lesson learned from this statement is that Qunoot is performed during the times of calamities that befall upon the Muslims. The story behind this is that the Prophet ﷺ dispatched a group from the Ahl al-Suffah - and it is said of them: that they were al-Qurraa’ (reciters of the Quran) and were 70 in number - to a tribe of the polytheists - and they were the people of Najd, from BaneeʿAamir - so that they could invite them towards Islam and recite the Quran to them. However, when they camped in a place near a well called Bi’rMaʿoona, ʿAamir ibn al-Ṭufayl and a group of people from the Arab tribes moved towards the encampment - and the respective tribes were Riʿl, Dhakwaan, Banu al-Hayyaan, and ʿUsayyah - and attacked and killed them. No one survived, except Kaʿb ibn Yazeed al-Ansaaree. This occurred in the 4th year A.H.

Anas’ statement [referring to the al-Qurraa’ being sent] “to a tribe of polytheists [whose numbers] were less than them” - that is to say: the number of the Qurraa’ was less than those to whom they were originally dispatched to. It has been said that this means, rather, that the Messenger of Allah ﷺ sent the Qurraa’ to a tribe of the polytheists who had a treaty with him, and not to those who did not. But they violated the treaty when they betrayed the Qurraa’.

The Prophet ﷺ performed the Qunoot continuously for a month, without any breaks. He ﷺ supplicated against them during the Fajr prayer, like what is [reported] in a narration in Saheeh al-Bukhaaree and Saheeh Muslim on the authority of Anas (may Allah be pleased with him): who narrates that the Prophet ﷺ said “the Qunoot for one month in the Fajr prayer”: and he would say: “Verily, the ʿUsayyah have disobeyed Allah and His Messenger.” According to Abu Dawood, on the authority of Ibn ʿAbbaas(may Allah be pleased with them): “The Messenger of Allah ﷺ performed the Qunoot for a month consecutively in the Dhuhr, ʿAsr, Maghrib, ʿIshaa’, and Fajr prayers” [i.e., the five obligatory prayers].

From the other benefits that we can conclude from this hadeeth is the permissibility of: (i) performing the Qunoot before bowing [in the last prayer unit], (ii) saying the Qunoot after bowing in the prayer during times of calamity, and (iii) supplicating against the people of treachery, oppressors, and to announce their names and declare them during the prayer.

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1009

Narrated Salim from his father that he said, "The following poetic verse occurred to my mind while I was looking at the face of the Prophet ﷺ while he was praying for rain. He did not get down till the rainwater flowed profusely from every roof-gutter:

A man with white complexion that rains is sought by virtue of his countenance,

He cares for the orphans and is the guardian of widows,

These were the words of Abu Talib.".

Commentary : The Messenger of Allah ﷺ was the best of people in manners and the most beautiful of them in character; and his Lord has created him with the most elegant of forms.

In this hadeeth, ʿAbdullah ibn ʿUmar (may Allah be pleased with them) narrates [about a time] when he saw the face of the Prophet ﷺ while he was praying for rain. [What this] means is: [that] he supplicated and prayed to Allah, Most High, for rainfall, upon which Allah, Exalted be He, answered his prayers and sent forth the rain until every meezaab flowed copiously. Meaning: the rain came down in an abundance. The word meezaab is what the water flows through from a high place [i.e., a gutter on the eaves of a building]. It is as if the rain came pouring down with force from the sky. When Ibn ʿUmar saw that, he remembered the words of Abu Taalib about the Prophet ﷺ:

A man with white complexion that rains is sought by virtue of his countenance,

He cares for the orphans and is the guardian of widows,

Meaning: the people used his supplications as a means of intercession during his lifetime and requested of him to pray for rain on their behalf after they despaired of rain. The Prophet ﷺ was the provider of sustenance for the orphans while [also] taking responsibility for their affairs, financial support, and shelter. And he ﷺ was the protector of the widows and protected them from whatever harm that may have come their way. The words “widows” here is the translation of the Arabic word araamil which is the plural for the word: armalah, and it is used to describe the woman whose husband has passed away [i.e., a widow].

It is as if Abu Taalib alluded to in this poem to what happened during the time of ʿAbd al-Muṭṭalib - when he prayed for rain on behalf of Quraysh, while the Prophet ﷺ, who was with him, was a young boy. It is possible that he praised him ﷺ with this for noticing the signs of that in him, even if he did not witness these events with him.

From hadeeth, we learn that the Prophet ﷺ possessed outstanding qualities with respect to the beauty of his appearance and disposition; and that he ardently helped people in any way he was able to, and that he did not stop praying for rain until every gutter flowed profusely.

It shows us that composing and reciting poetry in praise of Islam and the Messenger ﷺ is praiseworthy and should not be censured.

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1010

Anas ibn Maalik(may Allah be pleased with him) related that ‘Umar b. al-Khattab used to pray for rain using al-‘Abbaas ibn ‘Abd al-Muttalib as a means of intercession to Allah whenever they experienced a drought. He used to say, "O Allah! We interceded through our Prophet to You and You then sent us rain; and now we intercede through our Prophet’s uncle to You, therefore, give us water.” He said they were then given water..

Commentary : Allah, Exalted be He, holds the treasures of the heavens and earth in His hand, and it is out of His mercy that he sends down abundant rain after people despaired from it ceases. When this occurs, the istisqaa’ has been prescribed for them - which is to request [Allah] to send down rain out of Allah’s mercy and compassion.

In this hadeeth, Anas ibn Maalik(may Allah be pleased with him) reports that whenever it failed to rain during the time of his caliphate, ʿUmar ibn al-Khaṭṭaab(may Allah be pleased with him) would pray for rain (al-istisqaa’) - which is to head out to pray with humility, hope and fear, requesting for rain to be sent down; and the prayer of istisqaa’ is a two-units prayer in length.

The word al-Qahṭ used here refers to when it is dry, there is little water, and an absence of rain [i.e., periods of drought].

In this kind of circumstance, ʿUmar would appoint al-‘Abbaas ibn Abd al-Muṭṭalib - the paternal uncle of the Prophet ﷺ - to supplicate on behalf of the people; [and ʿUmar] would say: ‘O Allah! Verily, we used to ask our Prophet ﷺ to call upon You, so that he may be a means for us to You, because of his favour with You. And You heard his prayers and would send rain to us. And after the death of the Prophet ﷺ, we now ask the uncle of our Prophet ﷺ to serve as a means for us to You [ i.e., by his supplication and prayers for rain, so that it may come down]. So, bless us with rain!’

When ʿUmar used to do that; Allah, Exalted be He, would send down the rain upon them, due to the invocations for rainfall by al-Abbaas(may Allah be pleased with him).

This form of intercession is not an intercession through the righteous man and the [qualities being attributed] to himself, his rank, or his righteousness. But rather, it is an intercession through his invocation and appeals for help towards Allah, Exalted be He. ʿUmar (may Allah be pleased with him) did not intercede through the supplication of the Prophet ﷺ after his death, because doing this after his passing is impossible. For this reason, he resorted to a possible form of intercession; thus, choosing al-‘Abbaas(may Allah be pleased with them) due to his close familial relationship with the Prophet ﷺ from one perspective; and his righteousness, faith, and piety on the other.

So ʿUmar asked him to supplicate on their behalf, appealing for an abundant and beneficial rainfall.

From the other benefits that we can conclude from this hadeeth is we recognize the permissibility of the istisqaa’ prayer, and intercession is sought from the living, and not the dead.

This haadeeth also refutes those who seek intercession to Allah through the dead. .

1013

Narrated Shareek ibn ‘`Abdullah ibn Abi Namir: “I heard Anas ibn Maalik saying, "On a Friday, a person entered the Mosque through the gate facing the pulpit while Allah's Messenger ﷺ was delivering the sermon. The man stood in front of the Prophet ﷺ and said, 'O Allah's Messenger! The livestock have died, and the roads have been cut off; so please pray to Allah for rain.' " Anas added, "Allah's Messenger ﷺ raised both his hands and said, 'O Allah! Bless us with rain! O Allah! Bless us with rain! O Allah! Bless us with rain!' " Anas added, "By Allah, we could not see any trace of cloud in the sky and there was no building or a house between us and (the mountains of) Sila." Anas added, "A heavy cloud like a shield appeared from behind it (i.e., Sila' Mountain). When it came in the middle of the sky, it spread and then rained." Anas further said, "By Allah! We could not see the sun for a week. Next Friday a person entered through the same gate and at that time Allah's Messenger ﷺ was delivering the Friday's sermon. The man stood in front of him and said, 'O Allah's Messenger! The livestock are dying, and the roads are cut off, please pray to Allah to withhold rain.' "Anas added, "Allah's Messenger ﷺ raised both his hands and said, 'O Allah! Round about us and not on us. O Allah! On the plateaus, on the mountains, on the hills, in the valleys and on the places where trees grow.' So, the rain stopped, and we came out walking in the sun." Shareek asked Anas whether it was the same person who had asked for the rain (the last Friday). Anas replied that he did not know..

Commentary : The Prophet ﷺ taught us to turn towards Allah, Most High, by supplicating to Him for all of our affairs, and during times of misfortune specifically; thus, we invoke Him to take away the affliction from us. In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrates that a man entered through one of the entrances of al-Masjid al-Nabawee - and this entrance was facing opposite of the pulpit - while the Messenger ﷺ was on the pupil delivering the Friday sermon. The man stood facing the Messenger ﷺ directly and said: ‘O Messenger of Allah! The livestock have died, because of the lack of available nourishment and sustenance needed to live due to the restriction of rain, and the roads have been cut off - namely, the paths. The camels could not travel upon them due to their emaciation or weakness because of the scarcity of herbage, or cessation of nourishment [being available]; therefore, they were not brought along, or nothing could be carried by them. For these reasons, I ask you to call upon Allah to send down an abundant rainfall upon us.’ The Messenger of Allah ﷺ acceded to the man’s invocation and raised his hands in supplication and said: “O Allah! Bless us with rain!”, and he repeated it three times, because one of his customs was that whenever he made supplication, he would do so three times, and if he asked [for anything from his Lord], he would do it three times, as reported in Saheeh Muslim on the authority of Ibn Mas’ood(may Allah be pleased with him).

Anas ibn Maalik(may Allah be pleased with them) then reported that the sky was so clear when the Prophet ﷺ was supplicating while standing on his pulpit (i.e., there were no gathering clouds, nor any small, scattered, isolated clouds, nor did they see any winds or any other indicator that would suggest that rain is approaching.) Anas mentioned that between them and Salʿa - which is a mountain near al-Madeenah - there were no house[s] or building[s] obstructing their view. However, after the Prophet ﷺ supplicated, a cloud suddenly appeared from behind Salʿa that was similar to that of a turs in roundness - [but] not in scale. The tursis a weapon of war, that was used for protecting the combatant from the strikes of arrows and swords [i.e. a shield].

On his statement[s]: “When it reached the middle” [this] refers to the [new] small, scattered, isolated cloud which appeared before them.

“of the sky, it spread; then it began to rain.” - namely, the cloud continued circling until it reached the horizon, and then spread [across the sky] at that moment. This served as a sign [that Allah, Most High, would] fill the earth with rain.

[Later], Anas swore that they did not see the sun for a period of six days because the presence of clouds and rain persisted. Then, a man -it is possible that it was the same man [as last time], or someone else - entered the following Friday (the day of Friday) from the [same] entrance which the first petitioner entered, while the Prophet ﷺ was delivering the Friday’s sermon. The man stood in front of him ﷺ and said: ‘O Messenger of Allah! The livestock have died due to the large amount of rain, because the pasture[s] have been cut off; thus, the livestock have died from not being able to graze the land. And the roads have [also] been cut off, so it is impossible for them to take the paths due to the large amount of water. So, I ask you to call upon Allah so as clouds withhold the water within and not send down any [more] rainfall or water.’ The Prophet ﷺ then rose his hands, and then said: ‘O Allah! Around us…” - namely, that He sends the rain down around us, and not upon us. What is meant here is to divert the rainfall away from the buildings and send it down where they will not be harmed by it.

‘O Allah! Upon the Aakaam...’ - [Aakaam] is the plural for the word akamah, and it is a [mass] of naturally collected earth, or a massive plateau, or a small mountain, and what projects from the earth or mountains.

‘And al-Aajaam....” - they are tall structures that resemble palaces that served as some of the fortresses of al-Madeenah.

“And al-Dhiiraab…” - [Dhiraab] is the plural for the word Dharib, and it can be a large rock formation that projects from the earth, or small hills that cannot be considered mountain[s].

“And valleys, and places where trees grow.” - meaning: O Allah send the rains down to areas where trees and grasslands grow - and not on the trodden paths.

Accordingly, the rain ceased falling around al-Madeenah, and they departed from the masjid while walking in the sun. That was from the great bounties that Allah placed over His Prophet ﷺ, and through which He manifested his high status in the sight of Allah, Exalted be He.

From the other benefits that we can conclude from this hadeeth is that this is one sign of many that demonstrate the [truthful] prophethood of our beloved Prophet ﷺ.

It teaches us to observe the etiquette of supplication - the Prophet ﷺ did not call upon Allah to cease the rains categorically, because it is possible that there may be a need for its continuation.

The hadeeth shows us that supplicating Allah for the removal of any harm does not contradict our reliance upon Allah, and that it is permissible to speak with the khateebwhile he is on the pulpit delivering the sermon - out of necessity..

1022

Narrated Abu Ishaaq: 'Abdullah ibn Yazeed al-Ansaari went out with Al-Baraa' ibn 'Aazib, and Zayd ibn Arqam(may Allah be pleased with them) and invoked for rain. He ('Abdullah bin Yazeed) stood up but not on a pulpit and invoked Allah for rain and then offered a two-units prayer with loud recitation without calling the Adhaan or Iqaamah. .

Commentary : The Prayer for Rain (Istisqaa’) was prescribed for the sake [that we can] ask for rain and water when it has been cut off and restricted from when it usually descends. In this prayer, the imaam leads the people in prayer and performs two-units of it with complete humility and submission for Allah, asking Him to send down the rainfall upon them.

In this hadeeth, the taabiʿee, Abu Ishaaq al-Sabee’ee reports that ʿAbdullah ibn Yazeed al-Ansaaree - who was the governor of Kufah at the time of ʿAbdullah ibn al-Zubayr(may Allah be pleased with them) - went out with al-Baraa’ ibn ʿAazib and Zayd ibn Arqam(may Allah be pleased with them) and they performed the Istisqaa’ prayer - which is the appeal for water when it has long failed to appear. So, ʿAbdullah ibn Yazeed(may Allah be pleased with him) stood on his two legs and did not ascend upon the pulpit - to show imploration and weakness before Allah. Then, he asked for Allah’s forgiveness. This is because supplicating and beseeching Allah in fervent supplication are some of the greatest ways in which we can ward off calamity and remove harm. Then, he performed a two-unit prayer with those behind him during which he recited clearly with an audible voice. The two-units prayer is performed without an adhaanor iqaamah being called..

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..

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..

Book of Hadith

| Hadiths

Ibn ‘Umar (may Allah be pleased with him) related that the Prophet ﷺ used to slaughter - or perform nahr – his sacrificial animal at the site of ‘Eid prayer. .

Jaabir(may Allah be pleased with him) related that on Day of ‘Eid, the Prophet ﷺ would return by a different road from the one he had taken when going out..

Narrated ‘Aishah (may Allah be pleased with her): Allah's Messenger ﷺ offered Witr prayer (on different nights) at various hours, extending (from the 'Ishaa' prayer) up to the last hour of the night..

Ibn ‘Umar narrated: The Prophet ﷺ used to offer (supererogatory) night prayers on his mount, gesturing with his head [for bowing and prostration]. However, he would never do this with compulsory prayers. He also used to pray Witr on his mount..

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.".

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)..

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?.

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..

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..

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..

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..

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..

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)..

Ibn ‘Umar (may Allah be pleased with him) related that the Prophet ﷺ used to slaughter - or perform nahr – his sacrificial animal at the site of ‘Eid prayer.

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