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Hadith
1623
Narrated ‘Amr: “We asked Ibn ‘Umar (ra), ‘What do you say concerning a man who has sexual intercourse with his wife in ‘Umrah before doing the rite of brisk walking between al-Safaa and al-Marwah?’” He replied, “The Messenger of Allah ﷺcame to perform ‘Umrah and performed the seven rounds of Tawaaf, thereafter, he performed two units of prayer behind the standing-place (Maqaam) of Ibraaheem (peace be upon him), and then he performed “Tawaaf” (i.e.,  Sa’ee) between al-Safaa and al-Marwah.”  Thereafter, he (ra) said, “(Verily, you have an excellent example to follow in the Messenger of Allah).” ‘Amr says, “I asked Jaabir bin ‘Abdullah (ra) about this, he answered, ‘He may not approach his wife [for sexual intercourse] until he has completed “Tawaaf” (i.e., brisk walking) between al-Safaa and Marwah.’”
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Commentary : The Taabi’oon (the generation of Muslims who followed the Companions) used to inquire from the Companions (ras) about that which they did not understand from religion and acts of worship. They were the most eager among the people to know and learn the Sunnah of the Messenger of Allah ﷺ.
In this hadeeth, the Taabi’ee ‘Amr bin Deenaar reports that some people asked 'Abdullah bin Umar (ra) whether it is permissible for a man to have intercourse with his wife while performing ‘Umrah, before performing the rite of brisk walking between al-Safaa and al-Marwah? The basic principle states that sexual intercourse not only is among the prohibited actions during the state of Ihraam, but also among the severest of them. Only after completing all the rites of ‘Umrah and existing Ihraam, one can have intercourse with wife and enjoy all that was prohibited during Ihraam. Ibn ‘Umar (ra) mentioned that the Prophet ﷺcame to Makkah and performed the seven rounds of Tawaaf, then he ﷺoffered two units of prayer behind the Maqaam of Ibraheem, then he proceeded to perform the rite of brisk walking between al-Safaa and al-Marwah, and he further commented, “Verily, there is an excellent example for you in the Messenger of Allah,” [Al-Ahzaab: 21] - he meant thereby to inform that the Prophet ﷺnever did any of what the inquired asked about before completing the brisk walking between al-Safaa and al-Marwah.
The rationale of interpreting this hadeeth is that the Prophet ﷺmade the ‘Umrah a one act of worship that consists of different parts, namely the Tawaaf, praying behind the Maqaam and the brisk walking between al-Safaa and al-Marwah. These are the parts of ‘Umrah. With that said, it is not allowed for a man to have sexual intercourse with his wife during any of these parts.
‘Amr ibn Deenaar asked Jaabir bin ‘Abdullah (ra) concerning this and to which he replied: “A man should not approach his wife [for sexual intimacy] until he performs the brisk walking between al-Safaa and al-Marwah and completes his ‘Umrah, including all its rites and shaves his head or cuts from his hair. Thereafter it is permissible for him to exit from Ihraam and do whatever is permissible for him.
From the benefits that we can conclude from this hadeeth is learning the permissibility of using the word ‘Tawaaf’ [in Arabic] to denote the rite of brisk walking between the al-Safaa and al-Marwah..

1626
Narrated Umm Salamah (raa), the wife of the Prophet ﷺ: The Messenger of Allah ﷺtold her, while he was in Makkah and intended to exit, whereas Umm Salamah had not performed the Tawaaf of the House yet and she also intended to exit. The Messenger of Allah told her, “When the morning prayer is established, then you perform Tawaaf on your camel whilst people are praying.” She did that and she did not pray until she left..

Commentary : Islam is the religion of tolerance and alleviation from hardships, and the concessions given to the sick and those with excuses in the acts of Hajj and ‘Umrah are just a part of it.
In this hadeeth, Umm Salamah (raa) reports that she could not perform the farewell Tawaaf (Tawaaf al-Wadaa’) because she was ill, as the narration of al-Bukhaaree clarifies. When the Prophet ﷺintended to depart Makkah, she mentioned to him that she is ill and because of which she had not performed the Tawaaf yet. The Prophet ﷺcommanded her, once the Fajr prayer starts, to perform the Tawaaf on her camel behind the people who are offering the prayer. Hence, she did that.
Umm Salamah (raa) performed the two units’ prayer of Tawaaf only after she exited the Sacred Mosque or Makkah.  However, offering the two units’ prayer behind the Maqaam of Ibraaheem is better.
From the benefits that can be concluded from this hadeeth is the permissibility of performing Tawaaf while mounting a ride if the person is unable to walk due to illness.
The hadeeth shows that women should perform Tawaaf behind the men so as they do not intermingle with them, as that is more concealing (private) for them.
It also shows that one who performs Tawaaf during the congregational prayers due to a valid excuse, then he should only perform Tawaaf behind the people so as to avoiding disturbing them..

1628
Narrated ‘Aaishah (raa): A group of people performed Tawaaf after the Fajr prayer, thereafter, they sat towards a preacher, until when the sun rose, they stood up for prayers.  ‘Aaishah (raa) added: “They sat down until it was the time during which it is undesired to offer prayer, they stood up for prayers.”
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Commentary : The companions of the Messenger of Allah ﷺ, may Allah be pleased with him would orient those who came after them to adopt the correct religion and the authentic Sunnah of the Messenger of Allah ﷺ.
In this hadeeth, ‘Aaishah (raa) reports that a group of people performed Tawaaf after the morning prayers, thereafter, they sat towards the preacher, listening to his sermon and reminders. She meant thereby the place of sermon, which could have been the Hijr of Ismaa’eel or the Black Stone. She explained that they remained there until the sunrise time in which prayers are prohibited. Thereafter, they stood up to perform the Sunnah of the Tawaaf at the prohibited time for prayers.
‘Aaishah (raa) condemned their behaviour and found it strange that they delayed the prayer until the time was up for the prayers to be prohibited at the sunrise and before its ascent! It seems as if the mentioned people were intending that time, hence, they postponed the prayers until that time intentionally. For this reason, ‘Aaishah (raa) criticised them in the case where she perceived that the two units’ prayer of Tawaaf are not disliked at the prohibited times. There is a possibility that she understood the prohibition to pray at such time is applicable to all cases.
This hadeeth shows that we are not permitted to offer prayers at the time right after the sunrise..

1629
Narrated Ibn ‘Umar (ra): “I heard the Prophet (ﷺ) prohibit the prayers at the sunrise and sunset.”
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Commentary : The Prophet ﷺwas eager in protecting the creed of the Muslims, hence, he ﷺprohibited prayers at specific times; to refrain from emulating the polytheists who prostrate to the sun.
In this hadeeth, ‘Abdullah bin ‘Umar (ra) reports that the Prophet ﷺprohibited from pursuing the prayers at the time of sunrise and sunset, especially the voluntary prayers. With that said, a person should not offer prayers at the time of sunrise until the sun rises to the length of a spear which is nearly equivalent to a quarter or one third of the full hour.   Also, one should not perform prayers at the time of sunset until the sun is fully set, that is, ten minutes before maghrib until the time of the Maghrib prayers enters.
In general terms, the prohibition is at the sunrise and sunset and the times that are closer to them, because that is the time in which sun-worshippers prayed and because it is the time in which the Satan gets closer to the sun and thus it becomes between his two horns. This prohibition, however, is specific to the voluntary and supererogatory prayers and not the obligatory ones, such as one who delays his ‘Asr to that time. In that respect, he can pray at the time of prohibition. It is said that the prohibition of offering prayers at these specific times refers to postponing the obligatory prayers for no excuse, to the extent that it is prayed closer to the sunrise or sunset.
From the benefits that can be concluded from this hadeeth is learning about the forbidden prayer times..

1630
Narrated ‘Abdul ‘Azeez bin Rufay’: “I saw ‘Abdullah bin al-Zubayr (ra) performing Tawaaf after Fajr and offering a two-units-prayer.”   ‘Abdul ‘Azeez mentions, “I saw ‘Abdullah bin al-Zubayr offering a two-units-prayer after ‘Asr.” He related that ‘Aaishah (raa) informed that that the Prophet (ﷺ) never entered her house but he offered them (the two units-prayer.) .

Commentary : The Prophet ﷺclarified the times during which praying is permissible and the times during which praying is prohibited.
In this hadeeth, the Taabi’ee ‘Abdul ‘Azees bin Rufay’ reports that he saw ‘Abdullah bin al-Zubayr bin al-’Awwaam (ras) offering a two-units-prayer after he completed the Tawaaf after the Fajr prayer.  
‘Abdul ‘Azees then reports that he again saw ‘Abdullah bin al-Zubair (ra) offering a two-units-prayer after the ‘Asr prayer.  This is the time wherein it is disliked to offer prayers. However, ‘Abdullah used to inform the people that ‘Aaishah (raa) told him that whenever the Prophet ﷺentered her house, he used to offer a two-units prayer. It has been stated that the Prophet ﷺprayed it to make up for the two Sunnah prayers of Thuhr when he missed them, thereafter he remained persistent in this act. This is because whenever he ﷺdid an act, he would continue doing it and that it is a part of his unique characteristics, and they are not among the Sunnah prayers affixed to the daily obligatory prayers.  ‘Aaishah (raa) narrated how the Prophet ﷺprayed it. It is reported on the authority of ‘Aaishah (raa) that the Prophet ﷺused to offer them and did not offer them in the mosque, fearing that he does not overburden his nation [thereby].” [Saheeh al-Bukhaaree].
There are many other narrations wherein the Prophet ﷺprohibited offering [voluntary] prayers after ‘Asr. It is reported on the authority of Aboo Hurayrah (ra) that the Messenger of Allah ﷺprohibited offering prayers after ‘Asr until Maghrib.” [Saheeh al-Bukhaaree and Saheeh Muslim].  It is said that it only proves the prohibition being associated with being “after” and it does not prove its generality.   Hence, the meaning is at the time of Maghrib and the time closer to it. It is said: The prohibition from praying at this time denotes the forbiddance of postponing the obligatory prayers without any excuse until it falls into the proximity of sunset. .

1634
Narrated Ibn ‘Umar (ra):  ‘Al-’Abbaas bin 'Abdul Muttalib asked permission from the Prophet (ﷺ) to stay at Makkah during the nights of Mina in order to provide drinking water (from Zamzam) to the pilgrims, and the Prophet (ﷺ) allowed him.’.

Commentary : The Prophet ﷺexplained to us the rulings pertaining to the Hajj and ‘Umrah and clarified what is allowed to do and what is not allowed.
In this hadeeth, ‘Abdullah bin ‘Umar (ra) reports that al-‘Abbaas bin ‘Abdul Muttalib (ra) sought permission from the Prophet ﷺto reside at night in Makkah during the nights of Mina, namely the eleventh, twelfth, and thirteenth nights of Dhu al-Hijjah. This is because the Sunnah is for the pilgrims to spend those nights in Mina, which is a valley surrounded by the mountains, situated towards the east of Makkah on the route between Makkah and the Mount of ‘Arafaat, and it is approximately six kilometers away from the Sacred Mosque, and it is the location of where the rite of throwing pebbles.
The reason for al-‘Abbaas staying at Makkah at night was to provide water for the pilgrims, because they would ask for water of Zamzam at night. They (the service providers) would draw the water out of the well and would pour it into the reservoir from which the pilgrims would drink it. The Prophet ﷺallowed him to stay. Al-‘Abbaas (ra) was responsible for providing water to pilgrims during the time of pre-Islam, and the Prophet ﷺaffirmed that for him. Hence, this service remains for the family of al-‘Abbaas forever.
It can be understood from this hadeeth that staying at night at Mina is forfeited for those providing water for the pilgrims and those who fall under the same rule among those having excuses. This exemption demonstrates the easement of the Islamic law. .

1635
Narrated ibn ‘Abbaas (ra): Allah's Messenger (ﷺ) came to the drinking place and asked for water. Al-Abbaas (ra) said, "O Fadl! Go to your mother and bring water from her for Allah's Messenger (ﷺ)." Allah's Messenger (ﷺ) said, "Give me [from this] water to drink." Al-Abbaas (ra) said, "O Allah's Messenger (ﷺ)! The people put their hands in it." Allah's Messenger (ﷺ) again said, 'Give me water to drink. So, he drank from that water and then went to the Zamzam (well) and there the people were offering water to the others and working at it (drawing water from the well). The Prophet (ﷺ) then said to them, "Carry on! You are doing a good deed." Then he said, "Were I not afraid that other people would compete with you (in drawing water from Zamzam), I would certainly take the rope and put it over this (i.e., his shoulder) (to draw water)." On saying that the Prophet (ﷺ) pointed to his shoulder..

Commentary : The Messenger of Allah ﷺwas a great example in humbleness and engaging with people. He ﷺlived like them and refrained from distinguishing himself with anything that Allah has not distinguished him with.
In this hadeeth, ‘Abdullah bin ‘Abbaas (ra) reports that in the Farewell Hajj, which was in the 10th year of Hijrah, and after having performed the Tawaaf of Ifaadah, the Messenger of Allah ﷺwent to the place where water is provided for pilgrims. This place serves pilgrims during the Hajj season and others throughout the year, and it is located close to the well of Zamzam. When he ﷺarrived there, he asked for water from his uncle, al-‘Abbaas(ra). However, as it was the habit of people to put their hands into the ponds of water provision, al-‘Abbaas asked his son, al-Fadl to go to his mother, Umm al-Fadl, whose full name is Lubaabah bint al-Haarith al-Hilaaliyyah, to bring clean water for the Messenger of Allah ﷺfrom her. The Prophet ﷺrepeated his request to drink from the present place of water from where people drink. Thus, he gave him the water and he drank it.
Thereafter, the Prophet ﷺproceeded to the well of Zamzam where the water was drawn from the well and then poured into the ponds so pilgrims and people can drink from it. The Messenger of Allah ﷺremarked to the people who were working in the site, “Carry on! You are doing a good deed,” – that is providing the pilgrim with water. To show the virtue of their work, he ﷺexplained that he would have participated in the work but if he did so then a great number of people will show up in drawing water with the intention to follow the Prophet ﷺ.
From the benefits that can be concluded from this hadeeth is one may refuse receiving better service and generosity when there is a higher interest that opposes it. just as what the Prophet ﷺdid due to the interest of humbleness that appeared on him.
It also encourages us to provide water to people, especially, the Zamzam water..

1636
Narrated Anas ibn Maalik (ra) from Aboo Tharr (ra): Allah's Messenger (ﷺ) said, "The roof of my house was made open while I was at Makkah and Jibreel descended. He opened up my chest and washed it with the water of Zamzam. Then, he brought the golden tray full of wisdom and Imaan and poured it in my chest and then closed it. Then he took hold of my hand and ascended to the nearest heaven. Jibreel told the gatekeeper of the nearest heaven to open the gate. The gatekeeper asked, "Who is it?" Jibreel replied, "I am Jibreel.".

Commentary : Allah, Exalted be He, protected His Prophet Muhammad ﷺ, purified him, and looked after him since he was born.
In this hadeeth, Aboo Tharr (ra) reports that Prophet ﷺrelated an incident that occurred to him before his emigration from Makkah. He ﷺ mentioned that while he was at his house, angel Jibreel descended from the sky and entered from the roof of his house after it split open. Then, Jibreel descended upon the Prophet ﷺand opened his noble chest. Thereafter, he washed it with the Zamzam water to comfort him due to the virtue of the water of Zamzam. It is said that the wisdom behind washing his noble heart with Zamzam water was to enable his heart to witness the dominions of heavens and earth, Paradise and Hellfire, because from the characteristics of the Zamzam water is that it fortifies the heart and calms the panic.
Then, angel Jibreel brought a tray of gold, a wide tray containing wisdom and Imaan, then he poured the contents into his noble chest and closed it as it was before. After that, he took hold of the Prophet’s hand and ascended with him to the lowest heaven during the trip of Mi’raaj. Upon reaching the lowest heaven, Jibreel requested the gatekeeper and the guard of the lowest heaven to open for him. However, the guard, before opening the gate, he asked who he was, so he informed him that he is Jibreel (peace be upon him) and so he opened 
From the benefits that can be concluded from this hadeeth is learning about the virtue of the water of Zamzam.
It also shows one of the events that are from the unseen that the Prophet ﷺrelated, and that is among the signs of his Prophethood..

1637
Narrated Ibn ‘Abbaas (ra): I gave Zamzam water to Allah's Messenger (ﷺ) and he drank it while standing. `Aasim (a sub-narrator) said that `Ikrimah took the oath that on that day the Prophet (ﷺ) had not been standing but riding a camel..

Commentary : The Companions (ras) transmitted all what they saw of the actions and statements of the Prophet # during the Farewell Hajj.
In this hadeeth, ‘Abdullah bin ‘Abbaas (ra) reports that he gave the Messenger of Allah Zamzam water, and that he ﷺdrank from that water standing.  
‘Aasim, a sub-narrator of the hadeeth, mentions that ‘Ikrimah, the freed slave of Ibn ‘Abbaas, swore that the Prophet ﷺwas actually riding his camel when he drank the Zamzam water. It is said that the oath of ‘Ikrimah was based on what he learnt about the prohibition of the Prophet ﷺ of drinking water standing. The statement of ‘Ikrimah has also another dimension that aligns with the wording of the hadeeth i.e., the Arabs use the word standing to describe the one riding on a camel when he halts at a point, meaning, that he is riding on it and the camel is standing. On that ground, the hadeeth does not indicate that he ﷺdrank water standing on his feet, rather, it is possible that he was sitting on his camel.
However, it is reported that ‘Alee (ra) drank the Zamzam water standing and said, “I saw the Messenger of Allah ﷺdoing as what you saw me doing.” [Saheeh al-Bukhaaree] This is an explicit statement concerning the drinking of the Prophet ﷺstanding on his feet. It is possible though that this was to clarify the permissibility.  
The hadeeth benefits the permissibility of drinking whilst standing..

1639
Narrated Naafi’: `Abdullah the son of Ibn `Umar (ra) entered the house of his father where he saw his camel being prepared for travelling. He said, "I fear that this year, a battle might take place between the people, and you might be prevented from going to the Ka`bah. I suggest that you should stay here." Ibn `Umar said, "Once Allah's Messenger (ﷺ) set out for the pilgrimage, and the pagans of Quraysh intervened between him and the Ka`bah. So, if the people intervened between me and the Ka`bah, I would do the same as Allah's Messenger (ﷺ) had done . {Verily, in Allah's Messenger you have a good example.} [Quran 33:21]. Then he added, "I make you a witness that I have intended to perform Hajj along with `Umrah." After arriving at Makkah, Ibn `Umar (ra) performed one Tawaaf only.
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Commentary : Hajj is one of the five pillars of Islam, and it is an act of worship reserved for those who have the means and capacity to perform it.  All its rites and actions are learned from the Sunnah of the Prophet ﷺ.
In this hadeeth, Naafi’, the freed slave of ‘Abdullah ibn ‘Umar (ra), reports that ‘Abdullah, the son of ‘Abdullah bin ‘Umar, entered upon his father, ‘Abdullah bin ‘Umar (ra). He noticed that he had his camel which he rides in his travelling prepared. It was because Ibn ‘Umar (ra) intended to perform Hajj and prepared his camel to ride on it and set out to Makkah. However, ‘Abdullah, the son, was worried about the safety of his father and feared upon him lest a fight breaks out that year between the Muslims, that they may prevent him from visiting the Ka’bah. This event occurred in the year seventy-two of the Hijrah when al-Hajjaaj bin Yusuf al-Thaqafee came on the orders of ‘Abd al-Maalik ibn al-Marwaan to fight ‘Abdullah ibn al-Zubayr in Makkah. So, Ibn ‘Umar (ra) answered his son saying that the Messenger of Allah ﷺdid once set out, and the disbelievers of Quraysh prevented him from reaching the Ka’bah. This happened in the sixth year of the Hijrah when he ﷺreturned from his ‘Umrah and he made the treaty of al-Hudaybiyyah.  He ﷺexited his Ihraam by slaughtering the animal and shaving the head accompanied by making intention therein.
For this reason, Ibn ‘Umar (ra) informed his son that if he was denied access to Makkah, and it was impossible for him to reach it, then he will do exactly as what the Messenger of Allah ﷺdid when he ﷺwas prevented from reaching the Ka’bah i.e., he will exit his Ihraam at the place where the Prophet ﷺwas prevented. Then, he (ra) recited the ayah: {Certainly, there is an excellent example for you in the Messenger of Allah.} [Quran 33:21]. Then, he (ra) made them witnesses that he intended to perform Hajj along with ‘Umrah. He did not suffice doing this by just making intention, instead, he intended to announce for those who would like to follow him.
‘Abdullah bin ‘Abdullah bin ‘Umar continued to say that his father (Ibn ‘Umar) performed one set of Tawaaf for both the Hajj and ‘Umrah after standing at ‘Arafah. It is said that it the Tawaaf mentioned here refers to both the rites of Tawaaf and the brisk walking between al-Safaa and Marwah, which is known as the Tawaaf of Hajj al-Qiraan that only requires doing them for one time. The one who performs Hajj al-Qiraan confines to the rites of Hajj, as the acts and rites of ‘Umrah are incorporated into the rites of Hajj. As such, the one doing Hajj al-Qiraan can only exit from the Ihraam on the day of sacrifice, the tenth day of Thoo al-Hijjah.
From the benefits we learn from the hadeeth is the importance of leaving to perform the rites of Hajj despite suspecting fear on the way if one hopes to find safety.
The hadeeth shows the keen interest of Ibn ‘Umar (ra) to follow the Sunnah of the Messenger of Allah ﷺand his attempt to follow his example in all his actions. .

1640
Narrated Naafi’: Ibn `Umar (ra) intended to perform Hajj in the year when Al-Hajjaaj attacked Ibn Al-Zubayr. Somebody said to Ibn `Umar (ra), "There is a danger of an impending war between them." Ibn `Umar recited, {Verily, in Allah's Messenger (ﷺ) you have a good example.} If it happened as you say, then I would do the same as Allah's Messenger (ﷺ) had done. I make you witness that I have decided to perform `Umrah." Then he set out and when he reached Al-Baydaa', he said, "The rites and ceremonies of both Hajj and `Umrah are similar. I make you witness that I have made Hajj compulsory for me along with `Umrah." He drove (to Makkah) a Hady which he had bought from (a place called) Qudayd and did not do more than that. He did not slaughter the Hady or finish his Ihraam, or shave or cut his hair till the day of slaughtering the sacrifices (10th Dhu al-Hijjah). Then he slaughtered his Hady and shaved his head and considered the first Tawaaf (between al-Safaa and al-Marwah) as sufficient for Hajj and `Umrah. Ibn `Umar said, "Allah's Messenger (ﷺ) did the same.".

Commentary : Hajj is one of the five pillars of Islam, and it is an act of  worship reserved for those who have the means and capacity to perform it. All its rites and actions are learned from the Sunnah of the Prophet ﷺ.
In this hadeeth, Naafi’, the freed slave of Ibn ‘Umar, reports that ‘Abdullah ibn ‘Umar (ra) wanted to perform Hajj in the year when al-Hajjaaj marched on Ibn al-Zubayr. This happened in the year seventy-two of the Hijrah, when al-Hajjaaj ibn Yusuf al-Thaqafee marched on the orders of ‘Abdul Malik ibn Marwaan in order to fight ‘Abdullah ibn al-Zubayr in Makkah. Ibn ‘Umar (ra) made a firm intention to perform Hajj in that year. It was feared on him that the fighters might prevent him and refuse him to visit the Sacred House. In response, he recited the ayah, {Certainly, there is an excellent example for you in the Messenger of Allah,} [Quran 33:21] and made clear that he would do exactly as the Messenger of Allah ﷺdid previously [during the treaty of al-Hudaybiyyah].
Then, he made them witnesses that he has imposed the rites of ‘Umrah upon himself initially, then he made Hajj and ‘Umrah obligatory upon himself at the outskirts of al-Baydaa’. Linguistically, al-Baydaa’ stands for a desert that is barren. However, here, it means a location above the two landmarks of Dhoo al-Hulayfah when it ascended from the valley. On the outskirts of al-Baydaa’ there is a water well, and the place is about 420 km away from Makkah. He drove with him a sacrificial animal which he bought on the way at Qudayd, a place close to al-Juhfah. It is a water area in al-Hijaaz, located between Makkah and al-Madeenah. It is a place outside the sanctuary of the Haram, though it is within the Meeqaat zone. It is 150 km away from Makkah in the north-eastern side of it.
Ibn ‘Umar (ra) did not slaughter his sacrificial animal [before its due time on the grounds of any emergency], nor did he undo part of his conditions of Ihraam, neither did he shave his head nor did he have a haircut until the day of sacrifice (Day of Nahr) approached, that is the tenth of Dhu al-Hijjah. He then sacrificed the animal and shaved his head. He viewed that he had accomplished both the Tawaaf of Hajj and ‘Umrah with his initial single Tawaaf, as the person who performs Hajj al-Qiraan confines on the rites of Hajj and the rites of ‘Umrah are incorporated into the rites of Hajj. The pilgrim in this case continues in Ihraam and he only exits it on the Day of Sacrifice.
From the benefits that can be concluded in this hadeeth is the permissibility of heading towards the rites of Hajj despite anticipating fear when safety is assured.
This hadeeth highlights the staunch following of Ibn ‘Umar (ra) of the Sunnah of the Messenger of Allah and following his footsteps in all actions and deeds..

1641
Narrated Muhammad ibn ‘Abd al-Rahmaan ibn Nawfal al-Qurashee: I asked `Urwah ibn al-Zubayr (regarding the Hajj of the Prophet (ﷺ). `Urwah replied, "Aaishah (raa) informed me, 'When the Prophet (ﷺ) reached Makkah, the first thing he started with was the ablution, then he performed Tawaaf round the Ka`bah and his intention was not `Umrah alone (but Hajj and `Umrah together).' " Later Abu Bakr performed the Hajj and the first thing he started with was Tawaaf round the Ka`bah and it was not `Umrah alone (but Hajj and `Umrah together). And then `Umar (ra) did the same. Then `Uthman (ra) performed the Hajj and the first thing he started with was Tawaaf round the Ka`bah and it was not `Umrah alone. And then Mu’aawiyah and `Abdullah ibn `Umar (ras) did the same. Then, I performed Hajj with my father al-Zubayr and the first thing he started with was Tawaaf round the Ka`bah and it was not `Umrah alone. Then I saw the Emigrants and Ansaar doing the same and it was not `Umrah alone. And the last person I saw doing the same was Ibn `Umar (ra), and he did not do another `Umrah after finishing the first. Now here is Ibn `Umar present amongst the people! They neither ask him nor anyone of the previous ones. And all these people, on entering Makkah, would not start with anything unless they had performed Tawaaf round the Ka`bah, and would not finish their Ihraam. And no doubt, I saw my mother and my aunt, on entering Makkah doing nothing before performing Tawaaf round the Ka`bah, and they would not finish their lhraam. .

Commentary : Hajj is an act of worship that cannot be sanctioned except on the basis of textual evidence from the Quran or the Sunnah to that effect. The Companions (ras) transmitted the details of this worship as they saw it and performed it with the Prophet ﷺ.
In this hadeeth, a Taabi’ee by the name of ‘Urwah ibn al-Zubayr reports that his maternal aunt ‘Aaishah (raa), the Mother of the Believers, informed him that during the Farewell Hajj which the Prophet ﷺin the tenth year of the Hijrah, the first thing when he came to Makkah was that he performed ablution, then, he did circumambulate seven times around the Ka’bah as part of Tawaaf al-Qudoom (Tawaaf of Arrival). Thereafter, there was not a standalone ‘Umrah after the Tawaaf. That is because the Prophet ﷺdid not interrupt his Hajj by having an independent ‘Umrah beforehand due to his driving of the sacrificial animal with him. As for the Companions who did not drive with them the sacrificial animals, he ﷺcommanded them to interrupt their Hajj by performing a standalone ‘Umrah and to perform Hajj at-Tamattu’. As for the ones who had driven their animals for sacrifice, they incorporated the ‘Umrah into the Hajj rites and performed Hajj al-Qiraan.
Thereafter, ‘Urwah bin al-Zubayr mentioned that he had performed Hajj with Aboo Bakr, ‘Umar and, Uthmaan (ras).   The first thing that they started with was the Tawaaf around the Ka’bah, known as Tawaaf al-Qudoom. Thereafter, there was no standalone ‘Umrah, neither did they perform brisk walking between the Safaa and al-Marwah, nor did they benefit from the ‘Umrah [by exiting the Ihraam] whilst waiting for the Hajj. ‘Urwah goes on to add that after this, the Caliph Mu’aawiyah bin Aboo Sufyaan and ‘Abdullah bin ‘Umar (ras) as well as his father did the same.
‘Urwah states further that he also saw the Emigrants as well as the Ansaar doing the same, that is, commencing with Tawaaf. After this, he relates that the last person he saw doing this was ‘Abdullah bin ‘Umar (ra). He explained that the first thing that the latter started with during arrival was performing Tawaaf al-Quddom around the Ka’bah. And he did not interrupt his Hajj by sufficing first with a completed ‘Umrah.
Then, ‘Urawah revealed his shock that despite Ibn ‘Umar (ra) being alive amidst the people, yet they have failed to ask him about this issue, neither have they bothered to ask the previous pious predecessors regarding it who would inform them that they only commenced Tawaaf al-Quddom upon their arrival. And they did never exit from their state of Ihraam, rather they remained in the state of Ihraam until completing all the rites of Hajj. Furthermore, ‘Urwah mentioned that his mother, Asmaa’ bin Aboo Bakr and his maternal aunt ‘Aaisha (may Allah be pleased with them), both did the same like the Emigrants and the Ansaar. They would initiate with performing the Tawaaf of the Ka’bah and they would not interrupt the Hajj by initially completing the whole ‘Umrah.
From the benefits that can be concluded from this hadeeth is learning about the importance of performing Tawaaf al-Quddom and the fact that the Companions implemented it after seeing the Prophet ﷺdoing it.
This hadeeth shows that the actions of the righteous caliphs and the pious predecessors can be used as evidence.
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1643
Narrated ‘Urwah: I asked `Aaishah (raa): "How do you interpret the statement of Allah: {Verily! (the mountains) Al-Safaa and Al-Marwah are among the symbols of Allah, and whoever performs the Hajj to the Ka`bah or performs `Umrah, it is not harmful for him to perform Tawaaf between them (Al-Safaa and al-Marwah.) (Quran 2:158). By Allah! (it is evident from this revelation) there is no harm if one does not perform Tawaaf between Al-Safaa and al-Marwah." `Aaisha said, "O, my nephew! Your interpretation is not true. Had this interpretation of yours been correct, the statement of Allah should have been, 'It is not harmful for him if he does not perform Tawaaf between them.' But in fact, this ayah was revealed concerning the Ansaar who used to assume lhraam for worshipping an idol called "Manaat" which they used to worship at a place called Al-Mushallal before they embraced Islam, and whoever assumed Ihraam (for the idol), would consider it not right to perform Tawaaf between al-Safaa and al-Marwah. When they embraced Islam, they asked Allah's Messenger (ﷺ) regarding it, saying, "O Allah's Messenger! We used to refrain from Tawaaf between al-Safaa and al-Marwah." So, Allah revealed: {Verily; (the mountains) As-Safa and Al-Marwa are among the symbols of Allah.} " ‘Aaishah (raa) added, "Surely, Allah's Messenger set the tradition of Tawaaf between al-Safaa and al-Marwah, so nobody is allowed to omit the Tawaaf between them."
I told Aboo Bakr ibn `Abd al-Rahmaan of `Aaishah's narration and he said, 'I have not heard of such knowledge, but I heard learned men saying that all the people, except those whom `Aaishah (raa) mentioned and who used to assume lhraam for the sake of Manaat, used to perform Tawaaf between al-Safaa and al-Marwah. When Allah referred to the Tawaaf of the Ka`bah and did not mention Al-Safaa and al-Marwah in the Quran, the people asked, 'O Allah's Messenger (ﷺ)! We used to perform Tawaaf between Al-Safaa and al-Marwah and Allah has revealed (the ayaat concerning) Tawaaf of the Ka`bah and has not mentioned Al-Safaa and al-Marwah. Is there any harm if we perform Tawaaf between Al-Safaa and al-Marwah?' So, Allah revealed: {Verily As-Safa and Al-Marwah are among the symbols of Allah.} Aboo Bakr said, "I heard that this ayah was revealed concerning the two groups, those who used to refrain from Tawaaf between Al-Safaa and al-Marwah in the Pre- Islamic Period and those who used to perform the Tawaaf then, and after embracing Islam, they refrained from the Tawaaf between them as Allah had enjoined Tawaaf of the Ka`bah and did not mention Tawaaf(of Al-Safaa and al-Marwah) till later, after mentioning the Tawaaf of the Ka`bah.'.

Commentary : Hajj is an act of worship that cannot be sanctioned except on the basis of textual evidence from the Quran or the Sunnah to that effect. The Companions (ras) transmitted to us all the details of this worship as they saw it and performed it with the Prophet ﷺ.
In this hadeeth, the Taabi’ee ‘Urwah ibn al-Zubayr reports that he asked his maternal aunt, ‘Aaishah (raa), the Mother of the Believers, about the meaning of the ayah: {{Verily! (the mountains) Al-Safaa and Al-Marwah, are among the symbols of Allah, and whoever performs the Hajj to the Ka`bah or performs `Umrah, it is not harmful for him to perform Tawaaf between them (Al-Safaa and al-Marwah.) (Quran 2:158). He wanted to verify his interpretation of the ayah i.e., he understood it to mean that pilgrims are not obliged to perform the rite of brisk walking between al-Safaa and al-Marwah. She told him that he erred in his interpretation of the ayah and explained that it was revealed concerning the Ansaar because before entering Islam, they used to travel to worship an idol called "Manaat", located at Al-Mushallal, which is a mountain between Makkah and al-Madeenah and from which people would descend to Qudayd. They used to believe that brisk walking between al-Safaa and al-Marwah is a great sin because it contained two idols – Isaaf and Naa’ilah - that other people worshipped, and they despised those two idols. However, after embracing Islam, the Ansaar asked the Prophet ﷺabout it so Allah revealed the ayah to clarify that the brisk walking between al-Safaa and al-Marwah is not a sin as they used to think, because it is from the rites that Allah has dictated in Hajj and ‘Umrah.
Al-Zuhree said: I related the hadeeth of ‘Aaishah (raa) to Aboo Bakr ibn ‘Abd al-Rahmaan and he liked it. Then, he remarked that he was not aware of this knowledge before, but he heard some people of knowledge saying otherwise. He explained that they did not limit the cause of revelation to the Ansaar who used to refrain from performing the brisk walking between al-Safaa and al-Marwah, but that it was about those who used to assume lhraam for the sake of Manaat and would perform the brisk walking between al-Safaa and al-Marwah. However, as Allah, Exalted be He, mentioned the Tawaaf of the Ka`bah and did not mention Al-Safaa and al-Marwah in the Quran, the people went to the Prophet ﷺand mentioned that they used to perform the rite of walking between Al-Safaa and al-Marwah, but the ayah that Allah revealed only mentioned Tawaaf round the Ka`bah and did not mention the rite of brisk walking between Al-Safaa and al-Marwah. So, they were concerned if it is sinful to keep doing it. The reason they had such concern was because they presumed it was from the practices of people before Islam. Thereupon, Allah revealed: {Verily As-Safa and Al-Marwah are among the symbols of Allah.}
Aboo Bakr then added that he heard that this ayah was about both groups, the Ansaar who used to refrain from doing it before Islam and the other group who used to practise it before Islam.
This hadeeth shows the importance of discussing and studying knowledge between scholars and their students to correct any misunderstanding. 

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1648
Narrated ‘Aasim: I asked Anas bin Maalik (ra): "Did you use to dislike to perform Tawaaf between al-Safaa and al-Marwah?" He said, "Yes, as it was of the ceremonies of the days of the Pre-Islamic period of ignorance, till Allah revealed: {Verily! (The two mountains) As-Safa and Al-Marwa are among the symbols of Allah. It is therefore no sin for him who performs the pilgrimage to the Ka`bah, or performs `Umrah, to perform Tawaaf between them.} " (2.158).

Commentary : The Companions (ras) would teach the people the matters of their religion just like how they have learned it directly from the Prophet ﷺ. Hence, they would answer their questions and correct any misconception and misunderstanding.

In this hadeeth, the Taabi’ee, ‘Aasim ibn Sulaymaan al-Ahwal reports that he asked Anas ibn Maalik (ra) whether the Companions used to dislike performing the rite of walking between al-Safaa and al-Marwah? He answered that the Muslims disliked it at the beginning because it was one of the ritual ceremonies that disbelievers practiced before Islam to worship idols. However, after Allah revealed the ayah: {Verily! (The two mountains) As-Safa and Al-Marwa are among the symbols of Allah. It is therefore no sin for him who performs the pilgrimage to the Ka`bah, or performs `Umrah, to perform Tawaaf between them.} " (Quran 2:158), people stopped to dislike it as they came to know that it is not as they presumed, and that it is from the rites of Allah that He legislated to be part of the actions of Hajj and ‘Umrah. Not to mention, the Prophet ﷺlegislated that people perform it.
From the benefits of the hadeeth is learning about the importance of scholars and their students reviewing and studying knowledge. .

1649
Narrated Ibn ‘Abbaas (ra): The Messenger of Allah ﷺperformed the Tawaaf round the Ka’bah and rite of walking between al-Safaa and al-Marwah to display his strength to the disbelievers..

Commentary : The Prophet ﷺconcluded the treaty of al-Hudaybiyyah with Quraysh in the 6th year of Hijrah. One of the agreed-on conditions was that the Muslims would go back this year without entering Makkah, but next year they would be allowed to enter Makkah and spend three days to perform ‘Umrah.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that when the Prophet ﷺarrived at Makkah in the 7th year of Hijrah to perform ‘Umrah, he ﷺordered his Companions (ras) to perform the Tawaaf round the Ka’bah and between al-Safaa and al-Marwah with high pace to display the strength of Muslims to the disbelievers and show them that they can fight them. The order of the Prophet ﷺwas to perform Tawaaf with high pace in the first three rounds of Tawaaf round the Ka’bah, except between the two Corners, where he ﷺordered them to walk with a normal pace so they can rest. As for the last 4 rounds of Tawaaf, he ordered them to walk with a normal pace. Likewise, he ﷺordered them to perform brisk walking between al-Safaa and al-Marwah in the marked passage in the valley. All this happened while the disbelievers were watching from far.
From the other benefits we conclude from this hadeeth is that Muslims should display their strength and power with arms and weaponry in order to instill awe and fear in the hearts of disbelievers, and that is not included in the unpraiseworthy showing off.
It shows that indirect messages are not limited to words, but also include actions. Sometimes, sending indirect messages through actions is more effective and appropriate.
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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..