| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

It was narrated that ‘Abdullah ibn Mas‘ud said: The Prophet (blessings and peace of Allah be upon him) said: “There should be no envy except in two cases: a man to whom Allah has given wealth, and he is given authority over it to spend it in appropriate ways; and a man to whom Allah has given wisdom, so he judges in accordance with it and teaches it to others.”.

Commentary : Envy (hasad) is of two types, the first of which is blameworthy envy which is prohibited according to Islamic teaching. This refers to when a man wishes that a blessing be taken away from his brother, regardless of whether the envier has it or not. The second type is permissible envy, which is positive envy (ghibtah). What this means is that a man sees a blessing that someone else has, and he wishes that he could have something similar, without wishing that it be taken away from his brother. If that positive envy concerns worldly matters such as good health, physical strength, status or children, then it is permissible. If it concerns a religious matter – such as beneficial knowledge, or wealth from lawful sources, then it is encouraged according to Islamic teachings. Here the Prophet (blessings and peace of Allah be upon him) tells us that envy cannot be praiseworthy or encouraged according to Islamic teachings except in two cases, the first of which is when there is a wealthy, pious man to whom Allah has granted halal wealth, so he spends it to benefit himself and others, and to please his Lord, on various charitable causes, so the person wishes to be like him and he envies him [ghibtah] for this blessing.
The second case is when there is a wise, knowledgeable man to whom Allah has granted beneficial knowledge that he acts upon, teaches to others and judges between people on the basis of his knowledge and wisdom, so the person wishes that he could be like him.
This hadith indicates that if a rich man fulfils the conditions of having wealth, and uses it in ways that please Allah, then he is better than a poor person.
It also highlights the virtue of knowledge and of learning it.
And it highlights the validity of competing in doing good, and indicates that we are urged to do that..

It was narrated from ‘Ubaydullah ibn ‘Abdillah from Ibn ‘Abbas from Ibn ‘Abbas that he disagreed with al-Hurr ibn Qays ibn Hisn al-Fazari about the companion of Musa. Ibn ‘Abbas said: He was Khadir. Ubayy ibn Ka‘b passed them and Ibn ‘Abbas called him over and said: This friend of mine and I are arguing about the companion of Musa, concerning whom Musa asked his Lord how he could meet him. Did you hear the Prophet (blessings and peace of Allah be upon him) say anything about him? He said: Yes, I heard the Prophet (blessings and peace of Allah be upon him) say: “Whilst Musa was with a group of Israelites, a man came to him and said: Do you know anyone more knowledgeable than you? Musa said: No. Then Allah (may He be glorified and exalted) revealed to Musa: Nay; Our slave Khadir [is more knowledgeable than you]. Musa asked how he could meet him, so Allah made the fish a sign for him. It was said to him: When you lose the fish, then retrace your steps, for you will meet him there. And he was following the path of the fish in the sea. His servant said to Musa: {Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it} [al-Kahf 18:63]. Musa said: {“That is what we were seeking.” So they returned, following their footprints} [al-Kahf 18:64]. There they found Khadir, after which the events narrated in the Qur’an took place.” .

Commentary : The Sahabah (may Allah be pleased with them) differed concerning some issues of knowledge, according to what each of them knew, whilst paying attention to proper etiquette, each of them showing due respect to others and appreciating their brothers’ knowledge. One example of this is when the two Companions, ‘Abdullah ibn ‘Abbas and al-Hurr ibn Qays (may Allah be pleased with them both) disagreed concerning the companion of Musa (peace be upon him) who is mentioned in the verse {And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge. Moses said to him, “May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?”} [al-Kahf 18:65-66]. The view of Ibn ‘Abbas (may Allah be pleased with him) was that this was al-Khadir, and this was the view in which Ubayy ibn Ka‘b supported him, based on what he had heard from the Prophet (blessings and peace of Allah be upon him) about the story of Musa and al-Khadir (peace be upon them both). So he told him that he had heard the Prophet (blessings and peace of Allah be upon him) saying that when Allah’s Prophet Musa was with a group of Israelites, a man came to him and asked him: Do you know of anyone more knowledgeable than you on earth? Based on his own opinion, Musa denied that there was anyone more knowledgeable than him, because he was a Prophet who received revelation. But Allah rebuked him for not referring the matter to Him, as is narrated in Sahih Muslim. It was said that this was a rebuke to Musa (peace be upon him) and a lesson for those who came after him, so that no one else would follow him in praising himself and being filled with self-admiration, and thus be doomed. Allah (may He be glorified and exalted) revealed to him: There is someone who is more knowledgeable than you, to whom Allah has given knowledge other than that which He revealed to you. He is a person whose name is Khadir. So Musa asked: How can I meet him? Allah made the fish a sign for him, to show him where al-Khadir was, so that he could meet him. It was said to him: When you lose the fish on the seashore, then retrace your steps, for you will meet him. That was when Musa asked how he could meet al-Khadir. Allah (may He be exalted) said: Look for him on the shore, near the rock. He said: O Lord, how can I reach him? He said: Take a fish in a basket, and where you lose it, he will be there. It was said that he took a salted fish, and said to his servant: When you lose the fish, tell me.
The phrase “And he was following the path of the fish in the sea” means: he was looking at it whilst he was on the shore, walking alongside it, until he reached al-Khadir. It does not mean that he was literally following its path in the sea. And it was said that Musa met al-Khadir on an island in the sea, and to reach that island one must travel by sea. And it was said that the pronoun in the phrase “he was following” refers to the servant of Musa, Yusha‘ ibn Nun. That was because Musa (peace be upon him) had said to him: When you lose the fish, tell me, because it was the sign of where he would meet al-Khadir.
The servant said to Musa, as Allah (may He be exalted) tells us: {Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it} [al-Kahf 18:63]. After they had rested beside the sea, the servant forgot the fish, then they travelled on for a while. When the servant remembered that, he told Musa (peace be upon him) about it, and Musa said to him: {“That is what we were seeking.” So they returned, following their footprints} [al-Kahf 18:64]. So they retraced their steps until they reached the place where they had lost the fish, and there they found Khadir, after which there happened the events of which Allah (may He be glorified and exalted) tells us in His Book, in Surat al-Kahf.
After that, it became clear to Musa how great al-Khadir’s knowledge was, which was based on what Allah had taught him of the unseen, and the events that took place by Allah’s decree, which none of the Prophets knew except what they were taught about by the Creator (may He be glorified and exalted).
In this hadith, we see that one should put up with some hardship for the sake of seeking knowledge and learning more, and acknowledge the status of the one who is more knowledgeable.
We also see that disagreeing about some issues of knowledge, if each person is seeking to learn the truth without being stubborn, is something permissible.
This hadith also indicates that in the event of disagreement, we should refer to people of knowledge, and that it is essential to show humility towards knowledge and people of knowledge.
It also indicates that one should take provisions when travelling.
And it indicates that the knowledgeable person should not become too proud of his knowledge..

It was narrated that Ibn ‘Abbas said: The Messenger of Allah (blessings and peace of Allah be upon him) embraced me and said: “O Allah, give him knowledge and understanding of the Book.”.

Commentary : Our Prophet (blessings and peace of Allah be upon him) always set the best and most sublime example of mercy, love and compassion with his relatives and companions (may Allah be pleased with them).
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) embraced him and hugged him, then he prayed for him, saying: “O Allah, give him knowledge and understanding of the Book.” In other words, teach him the Qur’an and enable him to memorize it, understand it, explain it, interpret it and learn fiqh and rulings from it. Allah answered his prayer, and Ibn ‘Abbas (may Allah be pleased with him) became the most knowledgeable of the ummah, the interpreter of the Qur’an.
The reason for this dua was narrated by al-Bukhari in his Sahih: The Prophet (blessings and peace of Allah be upon him) went to relieve himself, and I brought him some water for wudu’. According to one report: When he came out, he said: “Who brought this?” and he was told who had brought it. In Sahih Muslim it is narrated that the Mother of the Believers Maymunah (may Allah be pleased with her) is the one who told him about that, and that happened in her house one night. Perhaps that was the night on which Ibn ‘Abbas stayed overnight in her house to see how the Prophet (blessings and peace of Allah be upon him) prayed. Ahmad narrated from Ibn ‘Abbas (may Allah be pleased with him) about his standing behind the Prophet (blessings and peace of Allah be upon him) during the night prayer, in which it is narrated: he said to me: “What is the matter? I put you next to me but you step back.” I said: O Messenger of Allah, is it appropriate for anyone to pray next to you, when you are the Messenger of Allah to whom Allah has given abundance? He liked that, so he prayed to Allah to increase me in knowledge and understanding.
In this hadith, we see the blessing of the dua of the Prophet (blessings and peace of Allah be upon him), and this report also highlights the virtue of ‘Abdullah ibn ‘Abbas (may Allah be pleased with him), and how he became distinct from others by virtue of this blessed dua, when Allah answered the dua of His Prophet.
This hadith also highlights the virtue of knowledge and encourages us to seek knowledge and to memorize the Qur’an, and to pray for that. .

It was narrated that ‘Abdullah ibn ‘Abbas said: I came riding on a female donkey – and at that time I was approaching the age of puberty – and the Messenger of Allah (blessings and peace of Allah be upon him) was praying in Mina with no wall in front of him. I passed in front of one of the rows, then I let the donkey go and graze, and I joined the row. And no one rebuked me for that..

Commentary : The Prophet (blessings and peace of Allah be upon him) instructed the one who is praying to have a barrier (sutrah) in front of him, so that no one will pass in front of him and interrupt his prayer. But in the case of the congregational prayer, the imam is the “barrier” for those who are praying behind him.
In this hadith, Ibn ‘Abbas (may Allah be pleased with him) narrated that he came riding on a female donkey. At that time, Ibn ‘Abbas (may Allah be pleased with him) was a boy who was approaching puberty. The Messenger of Allah (blessings and peace of Allah be upon him) was praying in Mina without a barrier such as a wall and the like. Mina is a valley near the Haram of Makkah where the pilgrims halt to stone the Jamarat. Ibn ‘Abbas (may Allah be pleased with him) passed in front of one of the rows of worshippers whilst he was riding his donkey, at the time when their imam – namely the Prophet (blessings and peace of Allah be upon him) did not have a barrier in front of him. Then he left the donkey to eat and graze, and wander among the rows, then he joined the people in the rows and prayed, and no one rebuked him for passing in front of the rows or for letting the donkey pass in front of them, and the Prophet (blessings and peace of Allah be upon him) did not interrupt the prayer.
This hadith indicates that the imam is like a barrier for those praying behind him.
It also indicates that it is valid for a young boy who has reached the age of discernment to hear a hadith and narrate it..

It was narrated that Mahmoud ibn al-Rabi‘ said: I remember the Prophet (blessings and peace of Allah be upon him) spraying water in my face from a bucket when I was five years old..

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best of people in manners and attitudes, even with little children. He cared for them and would be playful with them. He would let them ride behind him, and teach them so that they would grow up to be true men.
In this hadith, the Sahabi Mahmoud ibn al-Rabi‘ (may Allah be pleased with him) narrated that he still remembered how the Messenger of Allah (blessings and peace of Allah be upon him) sprayed water from his mouth in his face; at that time Mahmoud was a small boy, five years old, but he still remembered that and conveyed it after he grew up.
Spraying water into the child’s face is an example of the Prophet’s playfulness with young children; he showed kindness to them and honoured their fathers by doing that, whilst also teaching the people that being playful with children and family does not undermine the dignity of people of prominence and authority.
The hadith also indicates that he did that so that the child would get blessing (barakah) from him.
It also indicates that it is valid for a child to narrate, if he remembers and understands what he saw and heard..

It was narrated from Abu Musa that the Prophet (blessings and peace of Allah be upon him) said: “The likeness of that with which Allah has sent me of guidance and knowledge is the likeness of abundant rain that falls on land. Some of it is pure and good land which absorbs the water and brings forth abundant vegetation and plants; some of it is solid, barren land which retains the water [in pools or ponds], so that Allah benefits the people thereby, as they drink from it, give water to their livestock and irrigate crops with it. And some of the rain falls on another type of land, which is nothing but flat, barren land which does not retain the water or produce vegetation. The first one is the likeness of one who understands issues of religion, so he benefits from that with which Allah sent me, thus he learns it and teaches others. The second is the likeness of the one who pays no attention to it and does not accept the guidance of Allah with which I was sent.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best educator. He often used to give simple yet eloquent likenesses through which the ideas that he wanted to convey would be transmitted and take root in people’s minds. In this hadith, he likened guidance, the ways that lead to Allah, and Islamic knowledge that is based on the Book of Allah (may He be exalted) and the Sunnah of His Prophet (blessings and peace of Allah be upon him) to abundant rain that falls on different types of land. The first type is fertile land that is free of nuisance insects and worms that destroy crops. This land receives the water and absorbs the rain, then it produces abundant vegetation. This is the likeness of the knowledgeable person who has deep understanding of the religion of Allah, acts upon what he knows, and teaches others. This is the highest level of guidance.
The second type is barren land that retains [but does not absorb] the water. This is solid land on which vegetation does not grow, so it is like huge reservoirs which collect and hold the water, and become a source for others. The people benefit from it, as they drink, give water to their livestock and irrigate fertile land with this water. Even though this land does not benefit from the rain itself, it benefits others, humans, animals and other types of land. This is the likeness of people who are able to memorize, but their minds are not sharp enough to derive meanings and rulings, and they do not strive to put what they learn into practice. Thus they memorize and preserve information until people of knowledge come along who are able to benefit from it, so they learn it from them and thus benefit others through what they convey to them. And it was said that the likeness of this land is that of the knowledgeable person who teaches others, but does not act upon his knowledge himself, so he is like a candle which gives light to others but burns itself.
The third type is the plains, which are vast tracts of flat land. It was also said that it is smooth land, or land that has no vegetation. This is what is referred to in the hadith: salt flats in which nothing grows and which do not retain water. Thus they do not benefit from the rain themselves, nor do they benefit any other land, because they are flat and have no vegetation. This is the worst type of land; it is the likeness of the ignorant Muslim, or the knowledgeable Muslim who does not act upon his knowledge or teach anyone else. This is what is meant by the words “who pays no attention to it.” Or it may refer to the disbelievers who do not enter Islam in the first place, and this is what is meant by the words “[he] does not accept the guidance of Allah.”
This hadith highlights the virtue of one who learns, acts upon his knowledge and teaches it to others.
It also indicates that it is blameworthy to turn away from knowledge..

It was narrated that Anas ibn Malik said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “One of the portents of the Hour is that knowledge will be taken away, ignorance will become widespread, much alcohol will be drunk and zina will become prevalent.”.

Commentary : The time of the onset of the Hour is not known to anyone except Allah (may He be glorified and exalted). Nevertheless, He has ordained signs which will indicate that it is close at hand, so that the Muslim may be careful and strive to prepare for that momentous Day.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that one of the signs of the approach of the Hour is that beneficial knowledge that is accompanied by righteous deeds will be taken away with the death of knowledgeable people, not by means of it being erased from people’s hearts. Then the people will follow ignorant leaders who will speak about religious issues on the basis of their own personal views, and they will issue fatwas that are based on ignorance. Thus ignorance will prevail and spread among the people, and that will result in people no longer having fear of Allah in their hearts. So a great deal of alcohol will be drunk, and it will become widespread among people despite the fact that it is forbidden. Allah (may He be exalted) says: {O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone altars [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful } [al-Ma’idah 5:90]. The word khamr (intoxicants) comes from a root meaning to cover. It is so called because it covers the mind so that one cannot think properly, as a result of that the drinker falls into sins that lead to doom.
Another sign of the approach of the Hour is that zina (unlawful sexual relationships) and shameful deeds will become widespread, as mentioned in the report of Muslim, and they will become very clearly prevalent, even though Allah has forbidden them, as He says: {And do not approach unlawful sexual intercourse} [al-Isra’ 17:32].
It is as if these things are singled out for mention because they indicate that matters are getting out of hand, which if they are brought under control, will be a cause of well-being in this world and the hereafter. The first is religion, because the taking away of knowledge will undermine religion. The second is reason, because it is undermined by consuming intoxicants. The third is lineage, because it is undermined by zina. The undermining of these three things indicates that the world is heading towards ruin.
This hadith indicates that Allah (may He be exalted) has already decreed that the ruin of life on earth will come once mischief and corruption become prevalent and widespread.
It also indicates that we are urged to acquire knowledge, for it will not be taken away except through the death of knowledgeable people.
This hadith is one of the signs of the prophethood of the Prophet (blessings and peace of Allah be upon him). .

It was narrated from Qatadah that Anas ibn Malik said: I will surely tell you of something that no one will tell you after me. I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “One of the portents of the Hour is that knowledge will become rare and ignorance will prevail; zina will become widespread; and there will be many women and few men, to the extent that for fifty women there will be one man to look after them.”.

Commentary : No one knows exactly when the Hour will begin except Allah (may He be glorified and exalted). Nevertheless, He has ordained some signs of its approach, to alert the Muslim so that he may strive to prepare for that momentous Day.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that one of the signs of the approach of the Hour is that Islamic knowledge will become rare on earth, because many scholars will die. Then the people will follow ignorant leaders who will speak about religious issues on the basis of their own personal views, and they will issue fatwas that are based on ignorance. Thus ignorance will prevail among the people, and that will result in no one having fear of Allah in their hearts. Zina (unlawful sexual relationships) and shameful deeds will become widespread, as mentioned in the report of Muslim, and they will become clearly prevalent, even though Allah has forbidden them, as He says: {And do not approach unlawful sexual intercourse} [al-Isra’ 17:32].
Another of the signs that the Day of Resurrection is approaching is that the numbers of women will increase exponentially in comparison with the numbers of men, as few males will be born, whereas many females will be born, or the number of men may be reduced as a result of wars and conquests, until fifty women will only be able to find one man to be in charge of them, sponsor them and look after their affairs.
It is as if these five things are singled out for mention because they indicate that matters are getting out of hand, which if they are brought under control, will be a cause of well-being in this world and the hereafter. The first is religion, because the taking away of knowledge will undermine religion. The second is reason, because it is undermined by consuming intoxicants. The third is lineage, because it is undermined by zina. As for life and wealth, they will be undermined too, because of overwhelming trials and tribulations, and when all of these things are undermined, this indicates that the world is heading towards ruin.
This hadith indicates that Allah (may He be exalted) has already decreed that the ruin of life on earth will come once mischief and corruption become prevalent and widespread.
In this hadith, we are urged to acquire knowledge, for it will not be taken away except through the death of knowledgeable people.
This hadith is one of the signs of the prophethood of the Prophet (blessings and peace of Allah be upon him), as he foretold what will happen at the end of time..

It was narrated that Ibn ‘Umar said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Whilst I was sleeping, a vessel of milk was brought to me and I drank until I saw its wetness coming out of my nails. Then I gave my leftovers to ‘Umar ibn al-Khattab.” They said, How did you interpret that, O Messenger of Allah? He said, “Knowledge.”.

Commentary : The dreams of the Prophets are true and are revelation from Allah (may He be glorified and exalted). The Prophet (blessings and peace of Allah be upon him) would give glad tidings to his companions (may Allah be pleased with them) when he saw a dream.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) saw in a dream that he was given a vessel of milk, and he drank from it to the extent that his thirst was greatly quenched and the moisture of the milk started to come out from his fingers, flowing over his nails, which was an indication that his body had had its needs fully met, to the extent that the surplus came out of him. Then he gave what was left of the milk to ‘Umar ibn al-Khattab (may Allah be pleased with him) and he drank it. Then the Prophet (blessings and peace of Allah be upon him) interpreted the milk as signifying knowledge. It is as if that was glad tidings to ‘Umar (may Allah be pleased with him) that he would excel in understanding Islamic knowledge and teachings, because he drank from that milk from which the Prophet (blessings and peace of Allah be upon him) had drunk. This was an indication that ‘Umar would be singled out and distinguished because of extra knowledge that he had. And it was said that milk was interpreted as referring to knowledge because both are very beneficial, and both are a means of well-being. Milk is nourishment for children, and a means of their well-being; moreover, it is a food that maintains physical well-being, and knowledge is a means of well-being in the hereafter and in this world.
This hadith highlights the virtue, honourable status and importance of knowledge for people.
It also highlights the virtue of ‘Umar (may Allah be pleased with him)..

It was narrated from ‘Abdullah ibn ‘Amr ibn al-‘As that the Messenger of Allah (blessings and peace of Allah be upon him) halted in Mina during the Farewell Pilgrimage so that the people could ask him questions. A man came to him and said: I did not think, so I shaved my head before slaughtering the sacrifice. He said: “[Go ahead and] slaughter it; there is no problem.” Another man came to him and said: I did not think, so I slaughtered the sacrifice before stoning the Jamrah. He said: “[Go ahead and] stone the Jamrah, and there is no problem. The Prophet (blessings and peace of Allah be upon him) was not asked about anything that was brought forward or delayed but he said: “[Go ahead and] do it, and there is no problem.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) performed the Farewell Pilgrimage at the end of his life, in 10 AH. During this Hajj, he explained to the people their rituals and the rulings of Hajj, and what was permissible and what was forbidden of both words and deeds during the pilgrimage.
In this hadith, ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) halted during his pilgrimage, whilst he was riding his mount – as mentioned in a report of Muslim – in Mina, near the Jamrah, after the sun had passed its zenith on the Day of Sacrifice. Mina is a valley surrounded by mountains, located east of Makkah on the road between Makkah and Jabal ‘Arafah. It is approximately six kilometres from al-Masjid al-Haram. It is the place where pilgrims stone the Jamarat and slaughter the sacrificial animals.
On this great occasion, amidst this great crowd, the Prophet (blessings and peace of Allah be upon him) halted so that the pilgrims could ask him questions and seek advice about what they needed to know of the rulings of Hajj. That included a man who made a mistake and forgot, so he did not do the rituals in the proper order, as he shaved his head before slaughtering his sacrifice. The Prophet (blessings and peace of Allah be upon him) responded: “[Go ahead and] slaughter it; there is no problem” – so there is no sin on you and you do not have to offer a compensatory sacrifice. Another question came from a man who had slaughtered his sacrificial animal before stoning Jamrat al-‘Aqabah. The Prophet (blessings and peace of Allah be upon him) answered him: “[Go ahead and] stone it, and there is no problem.”
So the Prophet (blessings and peace of Allah be upon him) was not asked on that day about any of the actions of Hajj that was brought forward or delayed but he said to the questioner: “[Go ahead and] do it, and there is no problem.” He was not strict with them, no compensatory sacrifice was required of them, and they did not incur any sin for doing one action before another, or delaying it.
This was by way of making things easy for people, because the time of Hajj is a time of hardship, in which people encounter many difficulties and there are many necessary things that are required of the pilgrim, which may force people to do many things without following the proper order. So the Prophet (blessings and peace of Allah be upon him) did not insist that people do things in a particular order, for what matters is doing the actions of Hajj, even though it is preferable to follow his example and Sunnah in the manner he told people to do them, as was narrated from him.
This hadith highlights the compassion of the Prophet (blessings and peace of Allah be upon him) towards his ummah, as he sought to make it easy for them to do the rituals of Hajj. .

It was narrated from Ibn ‘Abbas that the Prophet (blessings and peace of Allah be upon him) was asked during his Hajj: I slaughtered my sacrifice before stoning the Jamrah, and he gestured with his hand as if to say, There is no problem. Another person said: I shaved my head before slaughtering my sacrifice, and he gestured with his hand as if to say, There is no problem..

Commentary : The Prophet (blessings and peace of Allah be upon him) performed the Farewell Pilgrimage at the end of his life, in 10 AH. During this Hajj, he explained to the people their rituals and the rulings of Hajj, and what was permissible and what was forbidden of both words and deeds during the pilgrimage.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrated that during his Farewell Pilgrimage, when he was near the Jamrah after the sun had passed its zenith on the Day of Sacrifice, as narrated by al-Bukhari, the Prophet (blessings and peace of Allah be upon him) was asked questions. On this great occasion, amidst this great crowd, the Prophet (blessings and peace of Allah be upon him) halted so that the pilgrims could ask him questions about what they needed to know of the rulings of Hajj. That included a man who made a mistake and forgot, so he did not do the rituals in the proper order, as he slaughtered his sacrifice before stoning Jamrat al-‘Aqabah. The Prophet (blessings and peace of Allah be upon him) responded with a gesture to indicate that he approved of what he had done, or he made a gesture and said to him, “There is no problem,” so there is no sin on you and you do not have to offer a compensatory sacrifice. Someone else asked him about his having shaved his head before slaughtering the sacrifice, and the Prophet (blessings and peace of Allah be upon him) responded with a gesture to indicate that he approved of what he had done, or he made a gesture and said to him, “There is no problem,” so you have nothing to worry about and you do not have to offer a compensatory sacrifice for doing one action before another, or delaying it.
This was by way of making things easy for people, because the time of Hajj is a time of hardship, in which people encounter many difficulties and there are many necessary things that are required of the pilgrim, which may force people to do many things without following the proper order. So the Prophet (blessings and peace of Allah be upon him) did not insist that people do things in a particular order, for what matters is doing the actions of Hajj, even though it is preferable to follow his example and Sunnah in the manner he told people to do them, as was narrated from him..

It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Knowledge will be taken away, and ignorance and tribulations will prevail, and there will be a great deal of harj.” It was said: O Messenger of Allah, what is harj? He gestured like that with his hand, tilting it, as if he meant killing..

Commentary : No one knows exactly when the Hour will begin except Allah (may He be glorified and exalted), for He has kept that knowledge to Himself.
Nevertheless, He has ordained some signs of its approach, to alert the Muslim so that he may strive to prepare for that momentous Day.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that one of the signs of the approach of the Hour is that beneficial knowledge that is accompanied by righteous deeds will be taken away, and will disappear from the earth with the death of its people. It will be reduced by their death but will not be erased from people’s hearts. Then the people will follow ignorant leaders who will speak about religious issues on the basis of their own personal views, and they will issue fatwas that are based on ignorance. Thus ignorance will prevail and spread among the people, and tribulations, disputes and division will become widespread; that will result in no one having fear of Allah in their hearts, and there will be a great deal of “harj.” When the people asked what harj meant, the Prophet (blessings and peace of Allah be upon him) made a gesture with his hand, from which it could be understood that the word referred to killing and unlawful bloodshed. This explanation is clearly mentioned in al-Sahihayn, where it says: They said: O Messenger of Allah, what is that? He said: “Killing, killing.” What is meant is that there would be tribulations and disputes, and that will be the cause of a great deal of killing among the Muslims, as is mentioned in a report narrated by Ibn Majah from Abu Musa al-Ash‘ari (may Allah be pleased with him), in which it says that the Prophet (blessings and peace of Allah be upon him) said: “It will not be as a result of the polytheists killing the Muslims; rather you will kill one another, to the extent that a man will kill his neighbour, his cousin and his relative.”
This hadith indicates that Allah (may He be exalted) has already decreed that the ruin of life on earth will come once mischief and corruption become prevalent and widespread.
It also indicates that we are urged to acquire knowledge, for it will not be taken away except through the death of knowledgeable people.
This hadith is one of the signs of the prophethood of the Prophet (blessings and peace of Allah be upon him)..

It was narrated that Asma’ said: I came to ‘A’ishah when she was praying, and I said: What is the matter with the people? She pointed to the sky, and I saw that the people were standing in prayer. Then she said, Subhan-Allah. I said: Is it a sign? And she nodded to say yes. So I started to pray [with the people] until I nearly fainted, so I began to pour water on my head. The Prophet (blessings and peace of Allah be upon him) praised and glorified Allah (may He be glorified and exalted), then he said: “There is nothing that had not been shown to me before but it was shown to me [just now] whilst I was standing in prayer, even Paradise and Hell. Then it was revealed to me that you will be tested in your graves, like or close to” – I [the narrator] do not know which word Asma’ said – “the trial of the Dajjal. It will be said: What do you know about this man? As for the believer or the one who had certain faith” – I do not know which word Asma’ said – “he will say: He is Muhammad the Messenger of Allah; he came to us with clear proofs and guidance, and we responded and followed him; he is Muhammad” – three times. “Then it will be said: Rest, benefitting from your righteous deeds. We knew that you believed with certainty in him. As for the hypocrite or the one who had doubts” – I do not know which word Asma’ said – “he will say: I do not know; I heard the people saying something, so I said it too.”.

Commentary : The trial of the grave is one of the greatest trials that a person will undergo. The Prophet (blessings and peace of Allah be upon him) always sought refuge with Allah from it at the end of his prayer.
In this hadith, Asma’ bint Abi Bakr (may Allah be pleased with her) narrates that she went to the house of her sister ‘A’ishah, the Mother of the Believers (may Allah be pleased with her), and she found her praying, following the prayer of the Prophet (blessings and peace of Allah be upon him) in his mosque, as the houses of the Mothers of the Believers (may Allah be pleased with them) were attached to the mosque of the Prophet (blessings and peace of Allah be upon him), as is well known. Asma’ asked her, whilst she was praying, why the people were so scared and were praying at this time, which was not the time of the obligatory prayer. ‘A’ishah (may Allah be pleased with her) responded to her as she was praying with a gesture, pointing towards the sky, as if she wanted to make her understand that the sign of a solar eclipse in the sky was the reason for this fear and this prayer. Thus Asma’ realized that this was a sign of the might and power of Allah (may He be glorified), so she joined the people in prayer and offered a lengthy prayer with them, until she got tired and signs of exhaustion appeared on her, to the extent that she poured water on her head to revive herself and so that she would not faint. That was because the eclipse prayer is two rak‘ahs, in each of which there are two bowings (ruku‘) and two recitations, and the imam makes each recitation and bowing very long, with the bowing as long as the recitation. This lengthy procedure may be exhausting for some, but it is by way of beseeching Allah and humbling oneself before Him, so that He will relieve the people of this calamity and distress.
Then when the Prophet (blessings and peace of Allah be upon him) had finished the prayer, he addressed the people. He began by praising and glorifying Allah as He deserves, then he told the people that there was nothing that he had not seen before but he saw it whilst standing in this prayer, and he looked at it, even Paradise and Hell. He saw them both and they were both visible and displayed before him. He began to describe what he had seen, and told the people that Allah had revealed to him the trial of the grave, in which people will be questioned by the two angels. This is something very difficult, almost as difficult as the trial of the Dajjal, and the trial of the Dajjal is one of the greatest and most dangerous of trials and tribulations. The word Dajjal comes from a root meaning to cover; he is so called because he will cover the truth with his falsehood. He will be a human being, and his emergence will be one of the major signs of the Day of Resurrection. Allah will test His slaves by means of him, and He will enable him to do some things that only Allah (may He be exalted) can do, such as bringing back to life a dead person whom he killed, or bringing about prosperity and abundance in this world. He will have with him his paradise and his hell, and his two rivers, and the treasures of the earth will follow him; he will order the sky to send down rain and it will do so, and he will order the earth to bring forth vegetation and it will do so. All of that will happen by the will and decree of Allah (may He be exalted).
The trial of which the Prophet (blessings and peace of Allah be upon him) warned us will happen when a person is questioned in his grave: What do you know about this man? This is referring to the Prophet (blessings and peace of Allah be upon him). The response of the believer or the one who had certain faith will be: he is Muhammad, the Messenger of Allah, who came to us with clear proofs and guidance, and we responded and followed him. He will say that three times, as Allah will make him steadfast with the word that stands firm and will inspire him to give the right answer. The angels will affirm that what he says is correct, and will give him the glad tidings of rest and being spared suffering, and they will say to him: “Rest, benefitting from your righteous deeds. We knew that you believed with certainty in him.”
As for the hypocrite, or the one who doubted and was hesitant, he will say I do not know, I am not certain, but I heard the people saying something in the former world, so I said it too. So I was not certain that he was a Prophet; rather I went along with what the people said outwardly. He will be in a state of wretchedness and punishment, the opposite of the believer.
This hadith affirms that the believer, the hypocrite and the disbeliever will be questioned in the grave.
It indicates that Paradise and Hell are already created and they exist at present.
It also confirms the emergence and trial of the Dajjal.
It indicates that perfect faith and perfect knowledge is the knowledge of Allah and His Messenger, and knowing the proof for that.
It indicates that women may attend the eclipse prayer in congregation in the mosques.
It indicates that it is prescribed for the one who is praying to listen to what he is told by someone who is not praying.
It indicates that one who is praying may gesture with his hand and head to the one who asks him one thing after another.
It indicates that it is prescribed to pray and beseech Allah (may He be glorified and exalted) when natural phenomena occur, such as solar and lunar eclipses, and earthquakes. .

It was narrated that Abu Jamrah said: I used to translate between Ibn ‘Abbas and the people. He said: The delegation of ‘Abdul Qays came to the Prophet (blessings and peace of Allah be upon him) and he said: “Who are the delegation – or who are the people?” They said: [The tribe of] Rabi‘ah. He said: “Welcome to the people – or the delegation. You have nothing to be ashamed of and nothing to regret.” They said: We have come to you from afar, for between us and you there is this tribe of the disbelievers of Mudar, and we cannot come to you except in the sacred month. Tell us something that we can tell to those whom we left behind, by means of which we may enter Paradise. He commanded them to do four things, and forbade to them four things. He commanded them to believe in Allah (may He be glorified and exalted) alone. He said: “Do you know what believing in Allah alone means?” They said: Allah and His Messenger know best. He said: “Testifying that none has the right to be worshipped but Allah, and Muhammad is the Messenger of Allah.” [And he commanded them] to establish prayer, give zakah and fast Ramadan, and to give one fifth of the war booty. And he forbade them to use gourds, glazed pitchers, and varnished jars. Shu’bah said: And perhaps he said hollowed-out stumps. And he said: “Memorize them [these rulings] and tell them to those you left behind.”.

Commentary : 103090.

It was narrated from ‘Uqbah ibn al-Harith that he married a daughter of Abu Ihab ibn ‘Aziz. A woman came to him and said: I breast-fed ‘Uqbah and the woman whom he married. ‘Uqbah said to her: I do not know that you breast-fed me, as you never told me that before. Then he sent word to the family of Abu Ihab to ask of them, and they said: We do not know that she breast-fed our daughter. He travelled to the Prophet (blessings and peace of Allah be upon him) in Madinah and asked him, and the Messenger of Allah (blessings and peace of Allah be upon him) said: “How [could you do that] after what was said?” So he left her, and she married someone else..

Commentary : When a woman breast-feeds a child who is not hers, that results in some Islamic rulings, and what becomes mahram (forbidden for marriage) through breastfeeding is that which becomes mahram through blood ties.
In this hadith, ‘Uqbah ibn al-Harith (may Allah be pleased with him) tells us that he married the daughter of Abu Ihab ibn ‘Aziz, whose name was Ghaniyyah and her kunya was Umm Yahya. Then a woman who was a wet-nurse came to him and told him that she had breast-fed him and the woman whom he had married; in other words, the woman whom he had married was his foster sister, because she had breast-fed both of them. ‘Uqbah (may Allah be pleased with him) responded by saying: I do not know that you breast-fed me, giving the excuse that he knew nothing about that, or he denied that she had breast-fed him in the first place, as if he was accusing her of lying. ‘Uqbah also sent word to the family of Abu Ihab to ask them about that, and they said: We are not aware that she breast-fed our daughter. So they also denied that the woman who was making this claim had breast-fed the wife. In order to find out what he should do, ‘Uqbah rode from Makkah, because that was where he lived, and he went to the Messenger of Allah (blessings and peace of Allah be upon him) in Madinah, to ask him about the matter. The Prophet (blessings and peace of Allah be upon him) replied “How [could you do that] after what was said?” In other words, how could you be intimate with her when it was said that she is your foster sister? That is not appropriate for a man of dignity and piety. So he separated them, in order to avoid falling into a dubious matter, or because his marriage was invalid, because the wet-nurse had affirmed that she had breast-fed both of them, although ‘Uqbah denied it. So the Prophet (blessings and peace of Allah be upon him) accepted her word and ordered ‘Uqbah to separate from his wife, and she married someone else.
This hadith indicates that we should avoid dubious matters.
It also indicates that one who does not know about a matter cannot have any argument against the one who does know it.
It also highlights the keenness of the Sahabah to seek knowledge, and their commitment to that which would bring them closer to Allah (may He be exalted)..

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

It was narrated that Ibn ‘Abbas said: The Messenger of Allah (blessings and peace of Allah be upon him) embraced me and said: “O Allah, give him knowledge and understanding of the Book.”.

It was narrated that Mahmoud ibn al-Rabi‘ said: I remember the Prophet (blessings and peace of Allah be upon him) spraying water in my face from a bucket when I was five years old..

It was narrated that Anas ibn Malik said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “One of the portents of the Hour is that knowledge will be taken away, ignorance will become widespread, much alcohol will be drunk and zina will become prevalent.”.

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)..