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| 2 Hadiths

Hadith
1490
Narrated ‘Umar ibn al-Khattaab (may Allah be pleased with him): Once I gave a horse in Allah's Cause (in charity) but that person did not take care of it. I intended to buy it, as I thought he would sell it at a low price. So, I asked the Prophet ﷺ about it. He ﷺ said, "Neither buy, nor take back your alms which you have given, even if the seller were willing to sell it for one Dirham, for he who takes back his alms is like the one who swallows his own vomit.".

Commentary : Giving in charity for the sake of Allah, Exalted be He, is considered one of the best and most rewarding good deeds. It necessitates that when a person gives something in charity hoping for its reward and blessings from Allah alone that he does not wish to have it back again or request that it goes back to his possession.
In this hadeeth, ‘Umar ibn al-Khataab (may Allah be pleased with him) reports that he gave a horse in charity and gifted to a man to use it in fighting in the cause of Allah. However, the man did not look after the horse properly and did not feed him enough or send it to gaze until it has become so weak. ‘Umar wished to buy it because he thought the man will sell it for a low price, so he (may Allah be pleased with him) consulted the Prophet ﷺ about his plan. The Prophet ﷺ ordered him not to proceed with his plan and not to retrieve his charity through buying or any other way, even if it will be sold for one Dirham i.e., he ﷺ told him not to desire it back at all or be tempted by its low price, and only view it as the charity that you have already given away because whoever takes back his charity is like a person who has vomited and then swallowed it! It is for this reason; it is considered so ugly for a person to give something in charity then retrieve it in any way. In another version of the report, in Saheeh al-Bukhaaree and Saheeh Muslim, it reads: “like a dog who swallows his own vomit” where he ﷺ gave this strong example to show the ugliness of this act and to discourage people from it.
This hadeeth shows us that we are ordered against taking back our charity or gifts, and that if one gives in charity something to a poor person, then the poor person needed to sell it, the charity giver should not buy it from him..

1491
Narrated Aboo Hurayrah (may Allah be pleased with him): Al-Hasan ibn `Alee took a date from the dates given in charity and put it in his mouth. The Prophet ﷺ said, "Kikh, Kikh” so he expels it from his mouth. Then said: “Don't you know that we do not eat a thing which is given in charity?".

Commentary : Allah, Exalted be He, has honored His Prophet Muhmmad ﷺ, purified him, elevated his rank above all His creation, and endowed him with exclusive qualities that befit the state of his prophethood that makes him distinguished from the people. One of these exclusive qualities is that he ﷺ and his household members do not eat from charity.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that al-Hasan, the son of ‘Alee ibn Abee Taalib and Faatimah, the daughter of the Prophet ﷺ (may Allah be pleased with all of them) picked a date from the dates given in charity and put it in his mouth. Thereupon, the Prophet ﷺ said to him “kikh, kikh” to encourage him to remove it from his mouth. The Arabs use this phrase to belittle a thing or express that it is despised, and it is often used with children to discourage them from harmful and bad things. Upon hearing it, al-Hasan (may Allah be pleased with him) removed it from his mouth and then the Prophet ﷺ informed him that the family of Muhammad ﷺ do not eat a thing which is given in charity due to their honored and elevated status since charity is the dirt of people that they give it away to purify their wealth.
The family of the Prophet ﷺ who are not allowed to take or receive zakat and charity are his offspring, wives, and the descendants of ‘Abdul-Muttalib: the descendants of ‘Alee ibn Abee Taalib, the descendants of al-‘Abbaas, the descendants of Ja’far, the descendants of ‘Aqeel, and the descendants of al-Haarith.
This hadeeth shows that children should be raised and trained to comply with the rulings of the religion and avoid that which is forbidden.
It shows that we should explain to children the reason something is not allowed when we order them to avoid it, whenever possible..

1492
Narrated Ibn ‘Abbaas (may Allah be pleased with him): The Prophet ﷺ saw a dead sheep which had been given in charity to a freed slave-girl of Maymoonah, the wife of the Prophet ﷺ. The Prophet ﷺ said, "Why don't you get the benefit of its hide?" They said, "It is dead." He replied, "Only to eat (its meat) is forbidden.".

Commentary : Allah has made all the good provisions lawful for His servants and all that which is impure and evil forbidden, manifesting His Mercy and Compassion in all His legislations.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) reports that the Prophet ﷺ noticed a dead sheep that had been given in charity to the freed slave-girl of Maymoonah bint al-Haarith, the Mother of the Believers (may Allah be pleased with her). The Prophet ﷺ did not object to indicate that it is permissible to give charity to the freed slaves of the wives of the Prophet ﷺ provided the wife is not from the tribe of Haashim or ‘Abdul-Muttalib like Zaynab bint Jahsh (may Allah be pleased with her). This is based on the hadeeth recorded in Sunan Aboo Dawood and Sunan al-Nisaa’iee, which reads: “The charity is not permissible for us, and the freed slave of a people is one of them”.
When the Prophet ﷺ noticed the dead sheep, he ﷺ asked: “Why don't you get the benefit of its hide?” and according to the version in Saheeh Muslim, he ﷺ said: “Why did you not take its skin and tan it and get some good out of it?” The skin tanning is a process wherein the skin is cleansed using salt or other materials, then left to dry. They answered the Prophet ﷺ saying that the sheep was not slaughtered in the prescribed way thus it is considered a dead animal that they cannot benefit from. However, the Prophet ﷺ explained to them that it is only forbidden to eat the meat of a dead animal. As for its skin, it is lawful to benefit from it.
This hadeeth indicates that it is permissible to benefit from the skin of dead animals after it is tanned if the animal is from the type of animals whose meat is lawful to consume. It has been said that it includes all animals except dogs and pigs.
This hadeeth shows that it is permissible to give something in charity to the freed slaves of the wives of the Prophet ﷺ..

1493
Narrated ‘Aaishah (may Allah be pleased with her): I intended to buy Bareerah (a slave-girl) in order to manumit her and her masters intended to put the condition that her walaa’ would be for them. `Aaishah mentioned that to the Prophet ﷺ who said to her, "Buy her, as the "Wala" is for the manumitter." Once some meat was presented to the Prophet ﷺ and `Aaishah said to him, "This meat was given in charity to Bareerah." He said, "It is an object of charity for her but a gift for us.".

Commentary : Islam obliged people to honor their contracts and fulfill the contractual terms and conditions that people agreed upon so long as their condition neither makes that which is lawful forbidden nor that which is forbidden lawful. If such a condition existed in the agreement, then the condition will have no effect and deemed void and null.
In this hadeeth, ‘Aaishah, the Mother of the Believers, reports that she wanted to buy Bareerah bint Safwaan (may Allah be pleased with her) who was a slave at that time, so she can manumit her. However, her master – it has been said that her master was ‘Utbah ibn Abee Lahab and others said her masters were from the tribe of Banee Hilaal – insisted that he will be entitled to the right to al-walaa’ after she is manumitted. The walaa’ is a legal term that means kinship by emancipation which refers to cases in which a slave is emancipated by his or her owner, and then a kinship is made between the emancipator and the emancipated, and thus, the ex-master would inherit from his freed slaves if they had no heirs. This relationship establishes a form of permanent kinship between the ex-master and the freed slave so the latter will support his ex-master and be treated as a relative. The Arabs before Islam used to sell and gift this right, but Islam made it forbidden because al-walaa’ is deemed like lineage that cannot be revoked. The Prophet ﷺ explained to ‘Aaishah (may Allah be pleased with her) that she can buy her and that the condition stipulated has no value since it is an invalid condition because al-walaa’ is for the manumitter.
Then, ‘Aaishah (may Allah be pleased with her) reported one day her freed slave-girl, Bareerah, received some meat, which was given to her in charity. Then, she gave some of it to the Prophet ﷺ who accepted from her, because while it was given to her in charity, it was given to him as a gift; thus, it was lawful for him eat.
This hadeeth indicates that is permissible to give charity to the freed slaves of the wives of the Prophet ﷺ provided the wife is not from the tribes of Haashim or ‘Abdul-Muttalib like Zaynab bint Jahsh (may Allah be pleased with her). This is based on the hadeeth recorded in Sunan Aboo Dawood and Sunan al-Nisaa’iee, which reads: “The charity is not permissible for us, and the freed slave of a people is one of them”.
This hadeeth shows that al-Walaa (kinship by emancipation) is for the manumitter, and that it is permissible to give charity to the freed slaves of the wives of the Prophet ﷺ..

1496
Narrated Ibn ‘Abbaas (may Allah be pleased with him): Allah's Messenger ﷺ said to Mu`aath ibn Jabal (may Allah be pleased with him) when he sent him to Yemen. "You will come to people from the People of the Book, and when you reach them, invite them to testify that none has the right to be worshipped except Allah and that Muhammad is His Messenger. If they obey you in that, then tell them that Allah has enjoined on them five prayers to be performed every day and night. And if they obey you in that, then tell them that Allah has enjoined on them alms to be taken from the rich amongst them and given to the poor amongst them. And if they obey you in that, then be cautious! Don't take their best properties (as Zakat) and beware of the supplication of an oppressed person [against you] as there is no screen between his invocation and Allah.”.

Commentary : The caller to Allah should be mindful of priorities and adopt a gradual approach in his da’wah work until people can be fully compliant with the orders of Allah, Exalted be He. This was exactly the approach that the Prophet ﷺ followed and taught to his Companions (may Allah be pleased with them).
This hadeeth highlights one of the fundamental principles of Da’wah where ibn ‘Abbaas (may Allah be pleased with him) reports that the Prophet ﷺ sent Mu’aath ibn Jabal (may Allah be pleased with him) in a mission to Yemen. This occurred in the 9th year of Hijrah – while others said it was in the 10th year of Hijrah – and the purpose of his mission was to teach people the Quran and the legal rulings of Islam, judge between them, and collect the zakat. He ﷺ said to him: “You will come to people from the People of the Book” as they were Christians at that time. He ﷺ instructed him to start his call to Islam by inviting them to testify that there is no god worthy of worship except Allah and that Muhammad is the Messenger of Allah, because it is the first step to enter Islam and without disbelief is not lifted and a person cannot be considered a Muslim and ordered to fulfill any other obligations in Islam. The Prophet ﷺ then advised him that if they accepted it and uttered the Testimony of Faith, to inform them that Allah has imposed on them five prayers, namely al-Fajr, al-Thoohr, al-‘Asr, al-Maghrib, and al-‘Ishaa’, that they have to perform every day. This is because the five prayers are the most important pillar in Islam after the Testimony of Faith, and the first deed that Muslims will be questioned about in the Day of Judgment. After, the Prophet ﷺ said: “And if they obey you in that, then tell them that Allah has enjoined on them alms to be taken from the rich amongst them and given to the poor amongst them.” The alms mentioned here refers to the zakat, which is a financial obligation that must be paid on all the eligible types of money when one lunar year has passed from the time when the amount was acquired and reached the legislated threshold. The percentage of threshold that is payable as Zakat is a quarter of one-tenth (2.5%) of the total eligible property, which includes cash, livestock, agriculture, merchandise, and buried treasures. The zakat of each kind is calculated according to their respective threshold and percentage that Islam has dictated. The categories of people who are eligible to receive zakat are specified in the Quran. Allah, Most High, says: {Zakat is only for the poor and the needy, for those employed to administer it, for those whose hearts are attracted ˹to the faith˺, for ˹freeing˺ slaves, for those in debt, for Allah’s cause, and for ˹needy˺ travellers. ˹This is˺ an obligation from Allah. And Allah is All-Knowing, All-Wise.} [Quran 9:60].
The Prophet ﷺ then said to Mu’aath: “if they obey you in that, then be cautious! Do not take their best properties (as Zakat)” i.e., take the zakat from their average property so as they give their zakat with a good heart and do not hold any grudges. The point is that zakat is prescribed in Islam to support those who are poor and needy; thus, it is inappropriate to take from the givers of zakat more than it should be except in the case where they approve it.
After, the Prophet ﷺ advised him to beware of injustice and oppression so that no oppressed person supplicates Allah against him. This indicates that all types of injustice and oppressions are forbidden and the reason this was mentioned after the order of not taking the zakat from the best of their property is to say that such an action is deemed injustice and a form of oppression. After, the Prophet ﷺ explained to him that there is no screen between the invocation of the oppressed and Allah – that is to say, his invocation is answered and never rejected.
One of the benefits that can be concluded from this hadeeth is teaching us that inviting people to monotheism comes first and precedes fighting.
This hadeeth shows that the Ruler should advise his governors and delegates about the rulings that they will need in their mission.
It warns us against injustice and oppression..

1497
Narrated ‘Abdullah ibn Abee Awfa: Whenever a person came to the Prophet ﷺ with his zakat, the Prophet ﷺ would say, "O Allah! Forgive and have mercy upon the family of so and so." My father went to the Prophet ﷺ with his zakat and the Prophet ﷺ said, "O Allah! Forgive and have mercy upon the family of Aboo Awfa.".

Commentary : The Prophet ﷺ demonstrated for us the best example in good character and etiquettes. One of his lofty manners and good character was rewarding whoever fulfilled an obligation or did a good deed.
‘Abdullah in Abee Awfa (may Allah be pleased with him) reports in this hadeeth that whenever people would present their zakat to the Prophet ﷺ, he would supplicate for them by saying: “O Allah! Send your blessings upon the family of so and so” i.e., O Allah! Forgive them and have mercy on them. He (may Allah be pleased with him) then proceeded to mention that his father, Aboo Awfa, ‘Alqamah ibn Khaalid ibn al-Haarith al-Aslamee (may Allah be pleased with him) presented his zakat to the Prophet ﷺ who thereupon said: “O Allah! Forgive and have mercy upon the family of Aboo Awfa.” The reason he ﷺ included the family of Aboo ‘Awfa in his supplication is to honor and elevate him.
The Prophet ﷺ prayed for him in compliance with the ayah: {Take, [O Muhammad], from their wealth a charity by which you purify them and cause them increase and pray for them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing.} [Quran 9:103] wherein Allah ordered the Prophet ﷺ to collect the zakat from people and pray for those who give their zakat.
One of the benefits that can be concluded from this hadeeth is learning the permissibility of praying for people other than the Prophets, and that praying for who gives his charity or alms..

1498
Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "A man from the Children of Israel asked someone from the Children of Israel to give him a loan of one thousand Dinars. The man agreed and gave it to him. The debtor went on a voyage (when the time for the payment of the debt became due) but he did not find a boat, so he took a piece of wood and bored it and put 1000 diners in it and threw it into the sea. The creditor went out and took the piece of wood to his family to be used as fire-wood." (He then mentioned the rest of the story). And the Prophet ﷺ narrated the narration (and said), "When he sawed the wood, he found his money.”.

Commentary : Whoever takes a loan while intending to repay it, and asks for Allah’s help to repay his debt, Allah will facilitate for him the means to settle his debt, and in the event of his inability to repay it, Allah will compensate the one who gave him the loan until he becomes satisfied with him on the Day of Judgment. However, if a person borrows money and takes loans while intending not to repay his debts, Allah will take away his wealth in this life and punish him in the Hereafter.
The Prophet ﷺ in this hadeeth narrates to us a fascinating story with a great moral about a man from the Children of Israel who borrowed 1000 dinars from another man. According to another version of the hadeeth in Saheeh al-Bukhaaree, it reads: “The man required witnesses so he can lend him the money. The former replied, 'Allah is sufficient as a witness.' The man said, 'I want a guarantee.' The former replied, 'Allah is sufficient as a guarantee.' The second said, 'You are right,' and lent him the one thousand dinars for a certain period.”  When the time of repayment of the debt became due, the man was far away so he tried to find a boat to travel back home so he can give the money back to the creditor, but he could not find a boat to take him there. As such, he took a piece of wood and bored it and put 1000 diners in it and threw it into the sea while having full reliance upon Allah to deliver it to the man by His Power and Will. This is explicitly mentioned in the other version of the hadeeth, which reads: “he took a piece of wood and made a hole in it, inserted in it one thousand Dinars and a letter to the lender and then closed (i.e., sealed) the hole tightly. He took the piece of wood to the sea and said, 'O Allah! You know well that I took a loan of one thousand Dinars from so-and-so. He demanded a surety from me, but I told him that Allah's Guarantee was sufficient, and he accepted Your guarantee. He then asked for a witness, and I told him that Allah was sufficient as a Witness, and he accepted You as a Witness. No doubt, I tried hard to find a conveyance so that I could pay his money but could not find, so I hand over this money to You.' Saying that, he threw the piece of wood into the sea till it went out far into it, and then he went away.” Afterwards, while the lender was standing on the other side of the sea, he found that piece of wood floating so he took it home so he could use it for fire to warm up and cook food. When he sawed it, he found the money along with a letter that the debtor penned wherein he explained what happened. According to the lengthier version of the hadeeth, it reads: “One day the lender came out of his house to see whether a ship had arrived bringing his money, and all of a sudden, he saw the piece of wood in which his money had been deposited. He took it home to use for fire. When he sawed it, he found his money and the letter inside it. Shortly after that, the debtor came bringing one thousand Dinars to him and said, 'By Allah, I had been trying hard to get a boat so that I could bring you your money but failed to get one before the one I have come by.' The lender asked, 'Have you sent something to me?' The debtor replied, 'I have told you I could not get a boat other than the one I have come by.' The lender said, 'Allah has delivered on your behalf the money you sent in the piece of wood. So, you may keep your one thousand Dinars and depart guided on the right path.' "
One of the benefits that can be concluded from this hadeeth is that we should endeavor to repay our debts and take all possible means to settle our loans and debts.
This hadeeth highlights the virtue of reliance upon Allah and the good reward that Allah gives to those who rely upon Him..

1499
Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "No compensation or retaliation is payable for damage caused by an animal; and no responsibility attaches to anyone who has dug a mine or a well in a place where he is entitled to do so if someone falls in; and buried treasures are subject to one-fifth as zakat.".

Commentary : The legislation system in Islam governs all the interactions, dealing, and transactions that take place between people in order to protect their rights and avert disputes. From the matters that Islam has defined and regulated are retaliations and blood-money. It has defined the cases that requires compensation and the cases where retaliation and compensation are not required.
The Prophet ﷺ explains in this hadeeth that a person is not liable to the damages and harm that his animal caused if it happened while the animal was not under his supervision or whoever is responsible for it at the time. With that said, indemnity is required only if the animal has caused damages to others property while it was at the time with its owner, rider, or any other person who is responsible for it, regardless of whether the damage was caused at night or day, or by whatever body parts. This is also applicable to the case when the animal gets out of control or escapes from its enclosure, without any sort of negligence from the end of the person responsible for managing it. The damages caused in those cases incur no liability whatsoever to the owner of this animal.
If a person digs a well in his own land or an unclaimed land or a land that Muslims do not use as a road or path to walk on, then a person falls into it or it falls over the person who is hired to dig it, then he will not be deemed liable. However, if a person digs a well in the road or path that Muslims use as a road or path to walk on or in a land owned by other without their permission, then someone fell in it or died or was hurt because of it, then he will be held liable.
Likewise, if a person is undergoing pit-open mining in his own land or in an unclaimed land to extract gold, silver, or any other metals, then the hired miners died because of mining accidents or it happens that a person fell in it, then he will not be deemed liable. The scholars stated that if a person conducts mining work in a common land that people use to walk on then a person falls in it and died, then his blood-relatives will be collectively liable for the blood money payments, and he will be liable to the compensation. And, if that which fell in it was not a human being, like a vehicle or an animal, then he will be liable to indemnify their owner for the damages caused.
After, the Prophet ﷺ clarified that the zakat of treasures and riches that are buried, but then people find through excavation is one-fifth. This kind of treasures are known in Islam under the name Al-Rakaaz, which refers to the treasures and riches buried from the time Jahiliyyah (i.e., before Islam) as well as the riches excavated from the earth. The ruling is that the one fifth of the discovered treasures and riches is due upon its excavation, because the requirement of the elapse of one year whilst they are in possession is not applicable in this case.
One of the benefits that we can learn from this hadeeth is knowing the justice of Islamic law, which does not hold people liable for damages not resulting from their own actions or caused by them, and that whoever is not responsible for the harm or damage caused is not held liable too.
This hadeeth clarifies the due zakat on the buried treasures and riches that Muslims discover..

1500
Narrated Aboo Humayd al-Saa’idee (may Allah be pleased with him): Allah's Messenger ﷺ appointed a man called Ibn Al-Lutbiyyah, from the tribe of Al-Asd to collect Zakat from the tribe of Sulaym. When he returned, (after collecting the Zakat) the Prophet ﷺ checked the account with him.”.

Commentary : Allah will bring to account the ruler (i.e., the head of state) and all his governors, including whoever is responsible for managing any of the affairs of the Muslims, for the authority they have been entrusted with to look after the affairs of the Muslims. With that said, they should never take advantage of their position and authority for their own benefit and achieve personal gains that would not have been possible without it. They should understand that they will stand before Allah and the whole world on the Day of Judgment and be held accountable for the people they were entrusted to look after.
In this hadeeth, Aboo Humayd al-Saa’idee (may Allah be pleased with him) reports that the Prophet ﷺ appointed a man from the tribe Al-Asd to collect the zakat from the tribe of Sulaym. The name of this man was ‘Abdullah, a.k.a. Ibn Al-Lutbiyyah, and he was from Banee Lutb, which belonged to the tribe of Al-Azd. It was said that Al-Lutbiyyah was the name of his mother.
After completing his mission, he reported to the Prophet ﷺ the amount of zakat that he collected from them. However, the Prophet ﷺ noticed that he put some items aside arguing that they were given to him as gifts. In response, the Prophet ﷺ took the matter seriously and admonished him and prohibited it. According to the hadeeth in Saheeh al-Bukhaaree and Saheeh Muslim, the Prophet ﷺ said to him: “Why do not you remain in the house of your father and your mother to see whether gifts would be presented to you!” i.e., the only reason people gave you gifts was because of your job that you have been appointed to do. In the same hadeeth, it mentions that he ﷺ then got up and delivered a sermon in which he ﷺ warned the people from taking from the spoils of war anything before they are distributed, and that is applicable to public money that belongs to the nation of Muslims, if one takes from it anything unlawfully.
One of the benefits of this hadeeth is that public servants should be called to account and to hold them liable for their actions..

1501
Narrated Anas ibn Maalik (may Allah be pleased with him): Some people from `Uraynah tribe came to al-Madeenah and its climate did not suit them, so Allah's Messenger ﷺ allowed them to go to the herd of camels (given as Zakat) and drink from their milk and urine (as medicine) but they killed the shepherd and drove away all the camels. In response, Allah's Messenger ﷺ sent (men) in their pursuit to catch them, and they were brought, and he had their hands and feet cut, and their eyes were branded with heated pieces of iron, and they were left in al-Harrah (a stony place at al-Madeenah) biting the stones..

Commentary : Treason and betrayal are hideous qualities that sensible people with sound innate nature despise. If they are coupled with murder and theft, it becomes more vice and hideous, and whoever commits such crimes is worthy of receiving the worst and severest punishment.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that a group of people from the tribe of ‘Uraynah, which is a part of the tribe of Bajeelah, arrived at al-Madeenah and announced the words of monotheism and embraced Islam before the Prophet ﷺ. However, they disliked staying in al-Madeenah because its weather did not suit them and thus fell sick. Upon seeing this, the Prophet ﷺ allowed them to drink from the milk and urine of the charity camels, which used to gaze outside al-Madeenah. The name of the shepherd of these camels was Yasaar al-Noobee. They went there and followed the direction of the Prophet ﷺ and remained there until they recovered. Thereupon, they converted to disbelief, killed the shepherd and mutilated his body, and then drove away the camels, which were 3-10 in number. After the Companions captured them, the Prophet ﷺ ordered that their feet and hands cut off, their eyes branded with heated pieces of iron, and then to be left in al-Harrah, which is a place in al-Madeenah known of its black stones that appear if they were burnt, biting stones. They were left there in that condition to die, and that was their punishment for their treason and betrayal and a retaliation for their crime when they killed the shepherd.
This hadeeth warns us against the crime of treason and informs us of the painful punishment of those who commit such a crime.
One of the benefits of this hadeeth is that we know punishment is made according to the severity of crime.
It shows that it is permissible to use camel milk and urine as medicine..

1502
Narrated Anas ibn Maalik (may Allah be pleased with him): I took `Abdullah ibn Aboo Talhah to Allah's Messenger ﷺ to perform Tahneek for him. I saw the Prophet ﷺ and he had an instrument for branding in his hands and was branding the camels of Zakat..

Commentary : During the lifetime of the Prophet ﷺ, the Muslims would seek mercy, goodness, and blessings from the Prophet ﷺ.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that one morning he took ‘Abdullah ibn Aboo Talhah al-Ansaaree (may Allah be pleased with them) who was a newborn infant at the time to the Prophet ﷺ to give him Tahneek, which happens by chewing a piece of date then put a part of its juice in the child's mouth and rub their palates with dates so that the first thing the newborn infant tastes is sweetness. The newborn infant was the half-brother of Anas ibn Maalik from his mother side who was married to Aboo Talhah (may Allah be pleased with them).
The Muslims used to bring their newborn infants to Allah's Messenger ﷺ to rub their palates with the dates he chewed, seeking Allah’s blessings through his salvia, supplications and the touch of his blessed hand. When Anas arrived, he saw the Prophet ﷺ carrying in his hand an iron instrument used to brand animals, and he was branding the camels of zakat. This branding was on the body of camels and not the face because it is forbidden as reported in other reports. The reason they were branded so they be distinguished from other camels and people learn they are from the camels of zakat and would not buy them again – since he ﷺ ordered people not to buy back anything they have given in charity as it will be considered then as if they took back their charity.
One of the benefits of this hadeeth is learning the permissibility of tahneek for newborn infants, and that it is recommended to be conducted by a pious and righteous believer so he would ask Allah to bless him.
It highlights that the ruler should look after the property of zakat and manage them directly.
It shows that it is permissible to brand animals, and it is allowed to put the animal in pain that it can take so long as it is necessary to bring about benefit and goodness..

1503
Narrated Ibn ‘Umar (may Allah be pleased with him): Allah's Messenger ﷺ enjoined the payment of one Saa' of dates or one Saa' of barley as Zakat al-Fitr on every Muslim slave or free, male or female, young or old, and he ﷺ ordered that it be paid before the people went out to offer the `Eid prayer.

Commentary : Zakat al-Fitr is one the acts of worship that Allah, Exalted be He, has blessed us with and made a means of purification and compensation to make up for the decrease or loss of reward that may happen to the fasting person during the month of Ramadan. This act of worship has its own rulings and conditions that Allah, Most High, has legislated to feed the needy and poor Muslims.
In this hadeeth, ‘Abdullah ibn ‘Umar reports that the Prophet ﷺ made zakat al-Fitr obligatory upon every Muslim, be they male or female, slave or free, young or adult, who has food that exceeds his needs for one day and night. He ﷺ clarified that Muslims have to pay it on behalf of their dependent household members, because it is associated with fasting and is not linked to the wealth of a person. The Prophet ﷺ specified that zakat al-Fitr has to be one Saa’ of dates or barley and the one Saa’ equals about 5.30 pounds (i.e., approx. 3 kgs). It can be given from other types of food that are common in the country like rice and wheat. The Prophet ﷺ ordered that it has to be given to the poor and needy before leaving to perform the ‘Eid prayer – that is, after Fajr prayer and before leaving homes to pray ‘Eid prayer. This is the best time to give this zakat and it is prescribed to pay it from the sunset of the last day of Ramadan, and to even pay one or two days before the Day of ‘Eid. The deadline to give zakat al-Fitr is the ‘Eid prayer as indicated in this hadeeth. It was said that its deadline is the sunset of the first day of ‘Eid al-Fitr, and if someone pays it after the deadline, it will not qualify as a Zakat al-Fitr, and will only be considered a charity..

1505
Narrated Aboo Sa;eed (may Allah be pleased with him): We would give one Saa’ of barely as zakat al-Fitr..

Commentary : Zakat al-Fitr is one the acts of worship that Allah, Exalted be He, has blessed us with and made a means of purification and compensation to make up for the decrease or loss of reward that may happen to the fasting person during the month of Ramadan.
In this hadeeth, Aboo Sa’eed al-Khudree (may Allah be pleased with him) reports that the Muslims used to give one Saa’ of barley as Zakat al-Fitr. The one Saa’ equals about 5.30 pounds (i.e., approx. 3 kgs), and it can be given from other types of food that are common in the country like dates, rice and wheat.
It is reported on the authority of ‘Abdullah ibn ‘Umar (may Allah be pleased with him) that the Prophet ﷺ ordered the Muslims to pay Zakat al-Fitr after Fajr prayer and before leaving homes to pray ‘Eid prayer, which is the best time to give zakat al-Fitr. However, it is allowed to pay it earlier from the sunset of the last day of Ramadan, or even one or two days before the Day of ‘Eid.
This hadeeth clarifies the amount of Zakat al-Fitr.
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1508
Narrated Aboo Sa’eed al-Khudree (may Allah be pleased with him): At the time of the Messenger of Allah ﷺ, we used to give it at a rate of one Saa’ of food, or one Saa’ of dates, or one Saa’ of barley, or one Saa’ of raisins. And when Mu’aawiyyah (may Allah be pleased with him) became the Caliph and the wheat was (available in abundance) he said, "I believe that one Mudd (of wheat) equals two Mudds (of any of the abovementioned food items)..

Commentary : Zakat al-Fitr is one the acts of worship that Allah, Exalted be He, has blessed us with and made a means of purification and compensation to make up for the decrease or loss of reward that may happen to the fasting person during the month of Ramadan.

In this hadeeth, Aboo Sa’eed al-Khudree (may Allah be pleased with him) reports that Zakat al-Fitr that the Muslims, during the lifetime of the Prophet ﷺ and the reign of the four Rightly Guided Caliphs, would give was one Saa’ of food i.e., dates wheat, barely or raisins. However, during the reign of Mu’aawiyyah (may Allah be pleased with him) the levant wheat became available in abundance and thus its price dropped. Mu’aawiyyah (may Allah be pleased with him) said: “I believe that one Mudd (of wheat) equals two Mudds of any of the abovementioned food items. A one Mudd equals the weight of double handfuls, and the one Saa’ equals 4 Mudds. Accordingly, a one Mudd equals between 509 grams at minimum and 1072 grams at maximum, and a one Saa’ equals between 2036 grams at minimum and 4288 grams at maximum.
Because of this, Mu’aawiyyah (may Allah be pleased with him) proposed that people would give half of a Saa’ of levant wheat which would amount to the weight of one Saa’ of dates or barely.
This hadeeth is clear evidence that during the lifetime of the Prophet ﷺ the Muslims never give one half of a Saa’ of wheat, and that this happened afterwards. With that said, we know that the one Saa’ of food is the obligation of Zakat al-Fitr, and that Mu’aawiyyah (may Allah be pleased with him) exerted his efforts to conclude the ruling, but his view cannot stand before the textual evidence.
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1513
Narrated ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him): Al-Fadl was riding behind Allah's Messenger ﷺ and a woman from the tribe of Khath'am came to the Prophet ﷺ. Al-Fadl started looking at her and she started looking at him, thus, the Prophet ﷺ turned Al-Fadl's face to the other side. The woman said, "O Allah's Messenger ﷺ! The obligation of Hajj enjoined by Allah on His servants has become due on my father and he is old and weak, and he cannot sit firm on the Mount. Can I perform Hajj on his behalf?" The Prophet ﷺ replied, "Yes, you can." That happened during the Farewell Hajj (of the Prophet ﷺ )..

Commentary : Pilgrimage is the fifth pillar of Islam, which is an obligatory act of worship that requires departing that which we are accustomed to and familiar with in this life to manifest our submission to the Lord of worlds. There is no reward for whoever performs this pillar and gives it its due right except Paradise.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) reports that his brother, Al-Fadl ibn ‘Abbaas (may Allah be pleased with him) was riding behind the Prophet ﷺ on the same mount when a woman from Khath’am, which is one of the tribes of Yemen, came to the Prophet ﷺ asking him about pilgrimage. While she was there, Al-Fadl started looking at her and the woman started looking at him. Upon seeing this, the Prophet ﷺ turned Al-Fadl’s face to the other side so he does not look at her and so she stops looking at him. The Prophet ﷺ did not order her to stop looking at him too, although the prohibition applies to both men and women according to the Statement of Allah, Most High {˹O Prophet!˺ Tell the believing men to lower their gaze and guard their chastity. That is purer for them. Surely Allah is All-Aware of what they do. And tell the believing women to lower their gaze and guard their chastity, and not to reveal their adornments except what normally appears} [Quran 24:30-31]. It was said the reason he ﷺ did not order her to stop looking at him too was that because she did not intend looking at him because she was talking to the Prophet ﷺ while Al-Fadl happened to be behind him, so she looked at him. It is also possible that the Prophet ﷺ only turned Al-Fadls’ face because that would not allow the woman to see his face i.e., he turned his face away so he no longer can look at her which accordingly would make the woman unable to see his face too. It is also possible that when the Prophet ﷺ turned Al-Fadl’s face away, the woman understood that she should not look at him too, so she stopped looking at him.
The woman asked the Prophet ﷺ about the ruling of performing pilgrimage on behalf of her father who was too old that cannot sit form on the mount. It is possible that she meant that by the time he managed to meet the conditions of pilgrimage, he was very old and too weak to perform it. The Prophet ﷺ allowed her to do it on his behalf. It is said that her father was Husayn ibn ‘Awf al-Khath’amee.
One of the conditions for performing pilgrimage on behalf of another is that the person has already performed Hajj for himself. Otherwise, his Hajj would count for him and not for the other person. It is narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet ﷺ heard a man saying, Labbayka ‘an Shubrumah (Here I am (O Allah, for Hajj) on behalf of Shubrumah). He ﷺ said: “Have you performed Hajj on your own behalf?” He said: No. He ﷺ said: “Perform Hajj on your own behalf, then on behalf of Shubrumah.” This hadeeth is recorded in Sunan Aboo Dawood.
One of the benefits that we can learn from this hadeeth is learning the permissibility of appointing others to perform Hajj when one is suffering from a state of permanent physical incapability.
This hadeeth teaches us to be kind and dutiful to parents, look after their needs by repaying their debt, servicing them, and spending on them, and all that sort of things that are pertaining to worldly affairs and religion. It also teaches us that the condition of ability to perform Hajj is fulfilled when the there is someone who can do it on our behalf.
It highlights the humility and humbleness of the Prophet ﷺ and the rank of Al-Fadl ibn al-Abbaas (may Allah be pleased with him and his father).
We learn from this hadeeth that we are not allowed to look at foreign women (i.e., women that we are allowed to marry), and that we should lower our gaze.
It shows that the scholar should exert his best efforts to stop the wrongdoing so long as it does not lead to a great wrongdoing than that which is committed.
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1510
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "No son can repay a father unless he finds him a slave and buys him and emancipates him." Another version reads: "No son can repay his father.".

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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