| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1770

Narrated ‘Amr ibn Dinaar that Ibn ‘Abbaas (may Allah be pleased with him) said: Thoo al-Majaaz and `Ukaath were the markets of the people during the Pre-Islamic period of ignorance. When the people embraced Islam, they disliked to do bargaining there till the following ayaat were revealed: {There is no harm for you If you seek of the bounty of your Lord (during Hajj by trading, etc.)} (Quran 2:198)
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Commentary : Hajj is the fifth pillar of Islam, which Allah and the Messenger of Allah ﷺdetailed all that which is lawful for the pilgrim during his Ihraam. Then, his honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, Ibn ‘Abbaas (may Allah be pleased with him) reports that Thoo Majaaz and ‘Ukaath were the two marketplaces for the people in the time of ignorance (i.e. before Islam). Thoo Majaaz is a place located beside ‘Arafah, It has been said: it is in Minaa. As for ‘Ukaath, it is behind Qarn al-Manaazil, 44km away on the road to San’aa of Yemen. When Islam came, it seems that the Muslims disliked trading during the days of Hajj just like the polytheists and out of their fear of falling into the sin, for becoming busy on the days of the rites of pilgrimage with something else besides the worship, until the statement of Allah Almighty was revealed, {There is no blame on you for seeking the bounty of Your Lord [during Hajj]} [Al-Baqarah: 198], meaning: there is no sin at all in seeking the permissible sustenance by trading and so on during Hajj as grace and sustenance from Allah, the Sublime, and this is a generous bounty from Allah, the Sublime, on them.
A group of Arabs during the period of ignorance thought it was sinful to trade during the days of Hajj. When the ten days of Thoo al-Hijjah entered, they would withhold themselves from buying and selling. No market would be erected for them. They called those who left with them for trade as helpers. They would say: those are ad-Daajj and they are not Haajj. Ad-Daajj: followers and helpers, and Haajj: pilgrims.
This hadeeth shows that it is permissible for one in Ihraam to buy and sell, and that it is allowed to trade in the marketplaces that existed during the time of ignorance and of the polytheists.

1773

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "(The performance of) `Umrah is an expiation for the sins committed (between it and the previous one). And the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Paradise."
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Commentary : Allah, the Mighty and Majestic has made acts of obedience and all acts of goodness as expiations for the sins and elevators of ranks. Among the most majestic of acts of obedience and the highest of them in ranks are Hajj and ‘Umrah.
In this hadeeth, the Prophet ﷺinforms us of the virtue of the worship of Hajj and ‘Umrah. As for ‘Umrah, the Prophet ﷺhas spoken about it, “‘Umrah to ‘Umrah is an act of expiation for all the sins that have occurred between them,” meaning: one who performs two ‘Umrahs consecutively, these two ‘Umrahs become a means of expiation of the minor sins that have been committed between them and of not being taken to task by them on the Day of Judgement. ‘Umrah: is devotional worship to Allah Almighty by assuming the Ihraam from the Meeqaat and by performing the Tawaaf of the House, walking between the Safaa and Marwah and by exiting the Ihraam by shaving the head or by shortening the hair. As for the Hajj, it is the intention to visit the Sacred Monuments in order to perform the Hajj rites at a specific place and specific time for the devotional worship of Allah, the Mighty and Majestic.
Then, the Prophet ﷺhighlighted that the reward of a “Mabroor” Hajj is nothing but Paradise. Mabroor is that [righteous] act with which no sin has been intermixed or it is a pure and accepted act that is free from showing off and acquiring fame, while its pillars and its obligatory acts have been realised within it. The reward of this Hajj before Allah is only Paradise.
This hadeeth contains encouragement to perform ‘Umrah more often..

1774

Narrated Ibn Jurayj: `Ikrimah ibn Khaalid asked Ibn `Umar (may Allah be pleased with him) about performing `Umrah before Hajj. Ibn `Umar replied, "There is no harm in it." `Ikrimah said, "Ibn `Umar also said, 'The Prophet ﷺ had performed `Umrah before performing Hajj.'".

Commentary : Allah, the Sublime and High, has commanded us to perform Hajj and ‘Umrah. Allah states, {Complete the Hajj and ‘Umrah for Allah.} [Al-Baqarah, 2: 196]
In this hadeeth, the Taabi’ee ‘Ikrimah ibn Khaalid ibn al-‘Aasee al-Makhzoomee asked the Companion, ‘Abdullah ibn ‘Umar ibn al-Khattaab (may Allah be pleased with him) concerning the performance of ‘Umrah before performing the obligation of Hajj, while he does not intend thereby to perform Tamattu’. Ibn ‘Umar (may Allah be pleased with him) answered that there was nothing wrong in performing ‘Umrah before the Hajj. When a Muslim has not performed Hajj and is able to perform ‘Umrah [first], then there is no blame on him,” because the Prophet ﷺdid that; he performed ‘Umrah before performing Hajj. According to the hadeeth in Sunan Aboo Dawood, it reads, “Yes, of course. What stops you from doing that? The Messenger of Allah ﷺperformed all his ‘Umrahs before his Hajj and we too performed ‘Umrah.”
‘Umrah is different from Hajj. ‘Umrah: is a devotional act of worship for Allah which is done by performing the Tawaaf of the House, performing the ritual walking between the Safaa and Marwah, and exiting from it by shaving the head or having a haircut. It does not have a specified time in a year. As for Hajj, it entails intending to visit the Sacred Monuments to perform the rites at a specified place and time as a devotional act of worship for the sake of Allah, the Mighty and Majestic.
This hadeeth encourages us to hasten to perform the acts of obedience whenever it is easy for us to do it. .

1775

Narrated Mujaahid: ‘Urwah ibn Al-Zubayr and I entered the Mosque (of the Prophet) and saw `Abdullah ibn `Umar sitting near the dwelling place of ‘Aaishah and some people were offering the Duhaa prayer. We asked him about their prayer, and he replied that it was an innovation. He (‘Urwah) then asked him how many times the Prophet ﷺ had performed `Umrah. He replied, 'Four times; one of them was in the month of Rajab." We disliked to argue with him. Then, we heard `’Aaishah, the Mother of the Believers, cleaning her teeth with Siwaak in the dwelling place. 'Urwah said, "O Mother! O Mother of the Believers! Don't you hear what Aboo `Abd al-Rahmaan is saying?" She said, "What does he say?" 'Urwah said, "He says that Allah's Messenger ﷺ performed four `Umrah and one of them was in the month of Rajab." `’Aaishah said, "May Allah be merciful to Aboo `Abd al-Rahmaan! The Prophet ﷺ did not perform any `Umrah except that he was with him, and he never performed any `Umrah in Rajab."
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Commentary : Muslims in the time of the Companions (may Allah be pleased with them) would sometimes differ in some [secondary] issues, however, they maintained decorum in disagreements which the Prophet ﷺtaught them. They did not overstep the limits in clarifying the truth, presenting it, and refuting the error.
In this hadeeth, the Taabi’ee Mujaahid ibn Jabr reports that a disagreement ensued between the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) and ‘Abdullah ibn ‘Umar (may Allah be pleased with him) concerning the time of one ‘Umrah that the Prophet ﷺperformed. He explains that he entered with ‘Urwah ibn al-Zubayr the Prophet’s Mosque where they found ‘Abdullah ibn ‘Umar (may Allah be pleased with him) sitting and reclining towards the wall of the room of the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) and found some people offering the forenoon prayer in the Mosque. They asked him about the ruling of this prayer, and he informed that gathering the Mosque to offer in this form is an innovation that contradicts the Sunnah, and not that the prayer per se is an innovation. Ibn ‘Umar (may Allah be pleased with him) only criticised praying it continuously, offering it in the Mosque, and its performance in congregation. He did not deny that offering the forenoon prayer is from the Sunnah. It is well established in the two Saheeh Books and in other Hadeeth books that the Prophet ﷺperformed the forenoon prayer (Duhaa Prayer) and also encouraged its performance. The original meaning of religious innovation is to introduce that which did not exist before , i.e. innovating something without having a previous example for it. With that said, if anything of that sort happens in religion that is against the Sunnah upon which the Muslims have approved, and it does not have a foundation in the Book [of Allah] and the Sunnah, then that is a dispraised innovation that is void of goodness and we are discouraged and prohibited from doing it. As this will entail bringing a new thing into religion after its perfection. However, anything of the innovation that does not contradict the principles of Islamic law and the Sunnah, is a good innovation. This understanding is applied to the statement of ‘Umar (may Allah be pleased with him) concerning the Taraaweeh prayer when he described it as an innovation.
Then, ‘Urwah asked about how many times the Prophet ﷺperformed ‘Umrah. To which, Ibn ‘Umar (may Allah be pleased with him) replied that he ﷺperformed it four times, and one of them he performed it in the month of Rajab. They both disliked arguing with him about it so, they handed over the task of responding to ‘Aaishah (may Allah be pleased with her).
After that, Mujaahid mentioned that he and ‘Urwah heard the sound created by the movement of the teeth cleaning twig on the teeth of ‘Aaishah, the Mother of the Believers, coming from her apartment. Thereupon, ‘Urawah called his maternal aunt ‘Aaishah (may Allah be pleased with her) with a raised voice asking her about the statement of Ibn ‘Umar (may Allah be pleased with him) concerning the ‘Umrah of the Prophet ﷺand that one of them happened to be in Rajab. ‘Aaishah (may Allah be pleased with her) responded to him by saying, “May Allah have mercy on Aboo ‘Abd al-Rahmaan.” The reason she addressed him with his nickname is to show reverence to him, and she supplicated for him as an inference that he had forgotten. Then, she remarked that the Messenger of Allah ﷺIbn ‘Umar (may Allah be pleased with him) was present with the Prophet ﷺin all the ‘Umrahs he ﷺperformed. For this reason, she is surprised of hearing that he said one of them was in the month of Rajab. Her statement was made in order to intensify the emphasis on Ibn ‘Umar’s forgetfulness regarding this matter. She only objected to the part of his statement “that one of them was in Rajab.” In a different version of the hadeeth, recorded in Saheeh Muslim, ‘Urwah commented by saying, “[She said that] while Ibn ‘Umar listening. However, he did not say, “yes,” nor “no,” rather he remained silent.” The fact that Ibn ‘Umar (may Allah be pleased with him) did not respond to her statement, confirms the authenticity of the statement of ‘Aaishah (may Allah be pleased with her) and that definitely an error and forgetfulness had ensued from him.
The hadeeth shows that the one who is more knowledgeable about a subject matter should correct the mistake of others regarding the matter, even if the other person is a scholar.
It shows that even a benevolent, perfect, virtuous person may forget some of the Sunnah he has heard or witnessed.
It highlights the sound knowledge of ‘Aaishah (may Allah be pleased with her) and her knowledge of the Sunnah and the conditions of the Prophet ﷺ..

1778

Narrated Qataadah: I asked Anas how many times the Prophet ﷺ had performed `Umrah. He replied, "Four times. 1. `Umrah of Hudaybiyyah in Thoo al-Qa’dah when the polytheists hindered him; 2. `Umrah in the following year in Thoo al-Qa’dah after the peace treaty with them (the polytheists); 3. `Umrah from Al-Ja'rraanah where he distributed the war booty." I think he meant the booty (of the battle) of Hunayn. I asked, "How many times did he perform Hajj?" He (Anas) replied, "Once. "
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Commentary : Hajj and ‘Umrah are among the most rewarding acts of worship that the Messenger of Allah ﷺwas keen on. He ﷺappreciated the ‘Umrah so much that he performed it multiple times.
In this hadeeth, the Taab’iee Qataadah ibn Di’aamah reports that he asked the Companion, Anas ibn Maalik, (may Allah be pleased with him) about the number of the ‘Umrahs of the Prophet ﷺ. ‘Umrah: is a devotional act of worship for the sake of Allah by entering into the state of Ihraam from the Meeqaat, doing the Tawaaf around the House and the ritual walking between the Safaa and Marwah, and exiting it by shaving the head or cutting the hair short. It is an act of worship that does not have any limited time during the year.
Anas (may Allah be pleased with him) answered that he ﷺperformed four ‘Umrahs. The first one was the ‘Umrah of al-Hudaibiyyah in Thoo al-Qa’dah in the sixth year of the Hijrah when the polytheists prevented him from performing it, thus he and his Companions could not reach the House. Hence, they exited their Ihraam and this was considered an ‘Umrah for them. It is reported on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Messenger of Allah ﷺwas encircled. He shaved his head and had a sexual relationship with his wives, and he slaughtered his sacrificial animals until he performed the ‘Umrah in the following year. [Saheeh al-Bukhaaree]. Al-Hudaibiyyah is a big town closer to Makkah towards the side of Al-Madeenah. The place has been called after the name of the well there. Now, it is a valley at a distance of 22km from Makkah on the way to Jeddah. The name al-Hudaibiyyah became famous in the Sunnah for the treaty which was made between the Prophet and Quraysh.
The second one was ‘Umrah al-Qadaa, which was based upon the reconciliation and agreement the Prophet ﷺmade with the polytheists that he will head back from al-Hudaibiyyah and will return the following year. The return happened in Thoo al-Qa’dah in the seventh year of the Hijrah. It is also known as ‘Umrah al-Qadiyyah, and the reason why it was named as ‘Umrah al-Qadaa’ and al-Qadiyyah is that the Prophet ﷺmade a pact with Quraysh and not because it happened as a Qadaa’ (makeup) of the ‘Umrah which the Prophet was prevented from performing. Had that been the case, then both would have been classified as a single ‘Umrah.
The third ‘one was the ‘Umrah of al-Ji’irraanah, which happened in a place called al-Ji’irraanah, located between Makkah and at-Taaif, seven miles (11km) away from Makkah. The Prophet ﷺhalted at it when he was returning to Al-Madeenah from the battle of Hunayn wherein he distributed the spoils of Hunayn – that is a valley three miles away from Makkah. Then, he entered into the state of Ihraam from there and entered Makkah at night. He ﷺ performed the rites of ‘Umrah. Then, he returned to al-Ji’irraanah. Thus, he became a night-spender there. Hence, it was named as ‘Umrah al-Ji’irraanah. This happened in the eighth year of the Hijrah.
The fourth ‘one was dropped out from this narration; however, it was mentioned in another narration by al-Bukhaaree and Muslim. This is the ‘Umrah that was done with his Hajj – the Farewell Hajj – in the tenth year of the Hijrah. He ﷺperformed Hajj al-Qiraan where ‘Umrah and Hajj were done with one Ihraam. It was said: the fourth ‘Umrah is indirectly mentioned in this hadeeth when he mentioned that he performed the Hajj only once, given that the Prophet ﷺwas a Qaarin (the performer of the Qiraan-kind of Hajj).
Qataadah happened to ask Anas (may Allah be pleased with him), “How many times did the Prophetﷺ perform the Hajj?” He (may Allah be pleased with him) replied that the Prophet ﷺonly performed Hajj once and that was in the tenth year of the Hijrah. It is well-known as the Farewell Hajj..

1787

Narrated ‘Urwah ibn al-Zubayr: `Aaishah (raa) said, "O Allah's Messenger (ﷺ)! The people are returning after performing Hajj and `Umrah, but I am returning with one only?" He said, "Wait till you become clean from your menses and then go to al-Tan`eem, assume Ihraam (and after performing `Umrah) join us at such-and-such a place. But it (i.e., the reward of `Umrah) is according to your expenses or the hardship (which you will undergo while performing it).
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Commentary : The Hajj is the fifth pillar of Islam, and the Messenger of Allah ﷺdemonstrated the rites of the Pilgrimage by his words and actions. The Companions (ras) have narrated them to us - so that we may be able to live, abide, and implement them on our own observance of Hajj.
In this hadeeth, The Mother of the Believers - ‘Aa’ishah (raa) - reports on some of what happened during the Farewell Pilgrimage. The text of this hadeeth is a part of a longer narration in which she (raa) had narrated about the time when they (i.e., the Companions) departed with the Messenger of Allah ﷺwithout any intention to do anything else, except for performing the Hajj. So, when they arrived at Makkah, he ﷺ ordered that whoever did not bring along a sacrificial offering from outside of Makkah and its Sacred Precinct to release themselves from the state of ihraam (which is the hallowed mode of being that a pilgrim enters when embarking on the Hajj or ‘Umrah) after: circumambulating the Ka‘bah, performing the ritual walk between al-Safaa and al-Marwah, and shaving or cutting their hair when performing an ‘Umrah (rather than only a Hajj) to the eighth of Thoo al-Hijjah which is the Day of Quenching Thirst (Tarwiyah). Thereafter, they entered into the state of Ihraam for Hajj. As for ‘Aa’ishah (raa), the onset of her menses which occurred at night while they were at Saraf - which is the name of an area situated about ten miles from Makkah - had prevented her from entering Makkah. She was in a state of ihraam for ‘Umrah, while also initially entering this state with the intention of performing the Hajj as well, thus becoming a pilgrim who performs the Holy Pilgrimage by combining the Hajj and ‘Umrah with a single intention and state of sanctity throughout the whole pilgrimage. Thus, she (raa) didn’t perform the circumambulations for ‘Umrah around the Ka‘bah, due to the onset of her menses which had prevented her from doing so. As for the Farewell Circumambulation, she performed it on the Day of Sacrifice [i.e. the 10th day of ThooHijjah]. So, she (raa) complained to The Messenger of Allah ﷺ and explained that the reason for her sadness was due to the people returning with the completion of two separate rites of worship - namely, Hajj and ‘Umrah - while evidently she was returning with only one. She (raa) highly desired for both, due to her desire to increase her actions of worship - as was the case for all of the Mothers of the Believers (raa) and other Companions (ras). Thereafter, The Prophet ﷺ said to her (raa): “Wait until you are ritually pure from your menses, then set out to al-Tan‘eem”, which is a place about three or four miles from Makkah and is the closest non-sacred area near the Holy Masjid of Makkah. It was called that because the mountain, Jabal Nu’aym, is to its right. And to its left is another mountain named Jabal Naa’im; and the valley’s name therein is Na‘maan. Then he ﷺsaid to her: “Assume the state of a pilgrim’s sanctity”, meaning: “Enter into the state of ihraam, recite the Talbiyah (a prayer that is uttered by the pilgrim as a statement that they are intending to perform the Holy Pilgrimage for Allah alone) and perform the ‘Umrah.” Then, The Prophet ﷺsent her (raa) with her brother, ‘Abd al-Rahmaan ibn Abee Bakr (ra). Thereafter, he ﷺsaid to Lady ‘Aa’ishah (raa): ‘Then proceed and join us at such and such a place’; intending al-‘Abtah by this statement, which is the place where the Messenger of Allah ﷺstayed after departing from Minaa; and set off, returning to al-Madeenah. It is called al-Muhassib, and it is an expansive place which spans between: Makkah, Minaa, and the Two Mountains; as well as to the cemeteries in the area. It was called this because of the gravel that collected there due to the strong torrents depositing them there. Now, it is called al-Ja‘fariyyah, and is a dependent region subsumed under the Jummayzah district. Then, The Prophet ﷺ said to her: “However, it is in proportion to your expenses, or hardship.” That is to say: that the reward regarding the performance of ‘Umrah is commensurate with the hardship, toil, fatigue, and struggles faced; along with the expenses incurred during it. So, the more money that is spent and effort expended; the greater the reward, which is then given from Allah, The Almighty. Some of the other benefits that we can conclude from this hadeeth is that it highlights that the rewards for worship are multiplied by the exertion that one puts forth and expenses spent during it. And lastly, it shows the permissibility of performing ‘Umrah during the months of Hajj..

1791

Narrated `Abdullah bin Aboo Awfaa: "Allah's Messenger (ﷺ) performed `Umrah and we too performed `Umrah along with him. When he entered Makkah, he performed the Tawaaf (round the Ka`bah) and we too performed it along with him, and then he came to As-Safaa and Al-Marwah (i.e., performed the rite of brisk walking) and we also did it along with him. We were shielding him from the people of Makkah lest they may hit him with an arrow." One of my friends asked him (i.e., `Abdullah bin Awfaa), "Did the Prophet (ﷺ) enter the Ka`bah (during that `Umrah)?" He replied in the negative. Then he said, "What did he (the Prophet ﷺ) say about Khadeejah (raa)?" He (Abdullah bin `Awfaa) said, "(He said) 'Give Khadeejah the good tidings that she will have a palace made of Qasab in Paradise and there will be neither noise nor any trouble in it."
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Commentary : The Companions (ras) loved the Messenger of Allah more than they loved themselves; so, they were eager to be near him at his home and during his ﷺtravels; and they (ras) were willing to offer their lives in sacrifice for him ﷺ. In this hadith, ‘Abd Allah ibn Abee ‘Awfaa (ra) reports that they were performing ‘Umrah with The Prophet ﷺ, and that was during the ‘Umrah that was made up when the polytheists had prevented The Prophet ﷺ from offering the ‘Umrah in the year when the Treaty of Hudaybiyyah was signed during the sixth year after Hijrah, when he ﷺ made peace with them with the condition that he ﷺ and the Muslims could return to the city of Makkah for ‘Umrah the next year - which took place in the month of Thoo al-Qa‘dah in the seventh year after Hijrah. So, when The Messenger of Allah entered Makkah, he ﷺcircumambulated the Ka‘bah seven times. Likewise, the Companions (ras) did so with him ﷺ. Thereafter, he ﷺ performed the ritual walk between al-Safaa and Marwah, and they (ras) did so with him ﷺ. The Prophet ﷺbegan the first lap of this rite by walking from the hill of Safaa to hill of Marwah, and the second round is opposite of that i.e., from Marwah to Safaa. The third round is similar to the first, and so forth until the rite of the ritual walk is completed on the seventh lap. The Companions (ras) used to gather around The Prophet ﷺ and shield him from the polytheistic people of Makkah during their circumambulation of the Ka‘bah and ritualistic walk; out of fear that they would throw something and injure The Prophet ﷺ. Then, a man asked the narrator of this hadeeth about whether or not The Messenger of Allah had entered the Ka‘bah on this ‘Umrah; to which he responded that he ﷺ didn’t enter it at that time. In this hadeeth, the man who had asked ‘Abd Allah ibn Abee ‘Awfaa (ra) then proceeded to inquire about what The Prophet ﷺ said about Khadeejah (raa). To this, Ibn Abee ‘Awfaa (ra) reports that The Prophet ﷺ said: “Bear good tidings that Khadeejah (ra) will have a house in Paradise made of brilliant pearls.” That is to say: a palace in Paradise which is made out of hollowed pearls and sapphires. “and there will be no tumult, nor difficulty therein.” Meaning: There will be no crying from the people of this world in it, nor hardship befalling its occupant; because there is no house of this world in which its people come together; except that there is turmoil and uproar between them, and its amelioration and adjustment is only temporarily achieved through toil and hardship. So, he ﷺ related that Khadeejah’s (raa) - The Mother of the Believers - palaces in Paradise differ from what the aforementioned; there is no semblance of the ruin that afflicts the people of this world. Likewise, the rest of the houses of the people in Paradise will not have any manifestations of spiritual or physical hardship. The reason why these two qualities which mentioned in the portion of the hadeeth which states: “...and there will be no tumult, nor difficulty therein” are negated is that when The Prophet ﷺcalled for faith and belief in Allah, Lady Khadeejah (raa) responded willingly, and didn’t require him ﷺto raise a sound, nor was there any dispute or hardship in it. Rather, she (raa): removed every hardship for him ﷺ, kept him ﷺ company in every moment of loneliness, and made every difficulty easy for him ﷺ. So, it is suitable that her home which her Lord brought word of corresponds to the qualities equivalent to that. One of the benefits that we can conclude from this hadeeth is that it highlights the merit of The Mother of the Believers, Khadeejah (raa), and her glad tidings and place in Paradise..

1796

Narrated `Abdullah the slave of Asma bint Aboo Bakr: I used to hear Asmaa', whenever she passed by Al-Hajoon, saying, "May the prayers of Allah be upon His Messenger Muhammad. Once we dismounted here with him, and at that time we were traveling with light luggage; we had a few riding animals and a little food ration. I, my sister, `Aaishah, Al-Zubayr and such and such persons performed `Umrah, and when we had passed our hands over the Ka`bah, (i.e., performed Tawaaf round the Ka`bah and between Al-Safaa and Al-Marwah) we finished our Ihraam. Later on, and we assumed Ihraam for Hajj the same evening.".

Commentary : The Companions (ras) accompanied the Messenger of Allah (ﷺ) on the Farewell Pilgrimage; so, they learned from him the rites, and conveyed them to the rest so that we could have an insight into one of the ordinances of our religion.
In this hadeeth, ‘Abdullah ibn Kaysaan, the freed slave of ‘Asmaa’ bint Abee Bakr (ras) reports that whenever she (i.e. ‘Asmaa’) passed by al-Hajoon, she would say: “May the prayers of Allah be upon His Messenger, Muhammad - here is where we dismounted and stopped for a rest.” That was during the Farewell Pilgrimage in the tenth year after Hijrah. al-Hajoon is a place near Makkah and is a mountain overlooking al-Muhassab and is about a mile and a half away from The Sacred House of Allah.
Then, she (raa) recalled their condition on the day that they dismounted and stopped with the Messenger of Allah ﷺ; and that the mounts which they were riding were few in number, the luggage they were carrying was light, and the food which they took along as provisions amounted to little. This was intended to be a comparison to the poverty and dire straits they were in at the time of her recollection.
After, she (raa) relates that she had performed ‘Umrah with her sister, The Mother of the Believers, ‘Aa’ishah, her husband al-Zubayr ibn al-‘Awwaam, and some others (ras). It is as if she mentioned the names of the individuals who did not bring along a sacrificial offering with them; since it has been established that the Prophet ﷺhad ordered those who did not carry along a sacrificial animal to rescind the Hajj for an ‘Umrah, then to prepare themselves and begin and enter into a new state of Ihraam for the Pilgrimage.
Once they performed Tawaaf round the Ka‘bah, they released themselves from their ‘Umrah. The meaning of her statement: “When we passed our hands over the Ka‘bah, we released ourselves from the state of Ihraam we had for our pilgrimage” refers to ‘passing our hands over its (i.e., The Ka‘bah) corner, which is The Black Stone. ‘Asmaa’ (raa) withheld anything in this narration related to the circumambulations around the Ka‘bah, and also did not mention the ritualistic walk performed between al-Safaa and al-Marwah and cutting the hair for the sake of brevity. Or, because these are widely known rites that are performed during an ‘Umrah. Then, they entered the state of Ihraam for Hajj after that, on the Day of Quenching Thirst, which is the eighth day of Thoo al-Hijjah. By doing so, they offered the ‘Umrah in conjunction with the Hajj; however, the ‘Umrah was offered just before the commencement of Hajj. The Arabic word al-‘ashiyy (i.e., the evening) mentioned in the hadeeth refers to the end of the day, or from sunset to dawn. It has also been said by others: that it could also mean until the sun sets.
It has been established that Lady, ‘Aa’ishah (raa) did not perform Tawaaf round the Ka‘bah because she was on her menses that day; as is reported in Saheeh al-Bukhaaree and Saheeh Muslim, in a hadeeth narrated by her - where she relates: “I was one of those people who was performing ‘Umrah; however, I got my menses before entering Makkah, and had menstruated until the Day of ‘Arafah. Then, I complained about this to the Messenger of Allah ﷺ, to which he ﷺ replied: ‘Discontinue your ‘Umrah, undo the hair on your head and comb it. Then, prepare yourself and enter into the state of Ihraam for Hajj.” ‘Asmaa’ (raa) did not exclude her [i.e., ‘Aa’ishah (raa)] in the hadeeth either due to the fact that the story regarding her menses was well-known or she had forgotten to exclude her in the narration..

1798

Narrated Ibn ‘Abbaas (ra): When the Prophet (ﷺ) arrived at Makkah, some boys of the tribe of Banee `Abd al-Muttalib went to receive him, and the Prophet (ﷺ) made one of them ride in front of him and the other behind him.
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Commentary : All of the hearts of all of the Companions, both young and old, were attached to the Messenger of Allah ﷺdue to his most excellent disposition, nobility and utmost kindness, and what Allah bestowed upon him. He, The Most Exalted, guided the hearts of the worshippers to him ﷺ. This hadeeth demonstrates some of his character towards them.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that when the Prophet ﷺarrived at Makkah in the Year of the Conquest, which was in the eighth year after Hijrah, a group of young boys set out to receive him ﷺ. These young boys were from Banee ‘Abd al-Muttalib, whom was the Prophet’s grandfather. Then, he ﷺ placed one of them in front of him, and the others behind him upon the back of the riding animal. This is an indication to their delight and joy for seeing the Prophet ﷺ; and likewise, it highlights his ﷺ pleasure and happiness with them. This was due to his ﷺ modesty and beautiful fidelity.
This hadeeth highlights the permissibility of receiving those arriving from Hajj, battle, or lawful travel as a means to honour and respect them and reacquaint themselves with them.
And lastly, it shows that two or more people can ride on an animal; if the riding animal is capable and it is humane to do so..

1800

Narrated Anas (ra): The Prophet (ﷺ) never entered upon his family from a journey at night. He used to return either in the morning or in the afternoon.
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Commentary : The Prophet ﷺexhibited the most pious examples of excellent comportment, and good relations between a man and his wife.
In this hadeeth, Anas ibn Maalik (ra) reports that the Prophet ﷺwould never return to his family if he arrived from a journey at night. Rather, he ﷺwould come in the morning - which is from when the Dawn Prayer enters to sunrise - and the afternoon, which is from noon when sun reaches its zenith in the sky - i.e., the time when the Midday Prayer enters - to when it sets.
The Messenger of Allah ﷺdid that because a man’s arrival at night oftentimes comes as a surprise to his wife, and she may not be ready to receive and welcome her husband, as he had been away from her for a while. So, it is fitting that he ﷺ didn’t come to her suddenly at night. The Prophet ﷺ - as attested in Saheeh Muslim in a hadeeth narrated by Jaabir (ra) - had prohibited a man from: coming to his family at night, suspecting their treachery, or seek out their misgivings. That is to say: to believe that they are traitors, reveal their faults, and unveils whether or not they have been disloyal. Thus, it is strongly disliked for the one who travels away from his home for a long period of time to come to his wife suddenly in the depths of night. As for the one whose journey is nearby, and his wife expects his arrival; it should be fine for him to return home at night..

1802

Narrated Anas (ra: "Whenever Allah's Messenger (ﷺ) returned from a journey, he, on seeing the high places of al-Madeenah, would make his she-camel proceed faster; and if it were another animal, even then he used to make it proceed faster."
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Commentary : The enlightened city of al-Madeenah was one of the most beloved cities to the Prophet ﷺ; as it is the place he ﷺ emigrated to, and the site from which he ﷺreceived aid and support, in which he established an Islamic sovereignty that, from it, spread to all of the surrounding Arab and non-Arab lands.
In this hadeeth, Anas ibn Maalik (ra) expounds on some of the manifestations of the Prophet’s love for this city. He (ra) reports that whenever the Prophet ﷺ arrived from his travels and saw the steps of al-Madeenah - which are its elevated paths which lead to the city- he ﷺ would make his she-camel hasten its pace along its way. If he was mounted on a riding animal other than a she-camel, even then he ﷺ would urge it to hasten its pace; so that he would arrive at al-Madeenah quickly; it was out of his fervent love anddesirefor being in the city, because it is his home, and therein reside his family and children who are the most beloved of people to him ﷺ. Allah has formed the souls of man to love and long for their homelands. The Messenger of Allah ﷺ did that, and in doing so proved to be the most noble exemplar and ordered his community to hasten in their return to their families at the end of their travels.
This hadeeth highlights the merit of the enlightened city of al-Madeenah and its denizens and exemplifies the love and longing the Prophet ﷺhad for it..

1803

Narrated Aboo Is-haaq: I heard al-Baraa' saying, "This ayah was revealed regarding us, for the Ansaar on returning from Hajj never entered their houses through the proper doors but from behind. One of the Ansaar came and entered through the door, and he was taunted for it. Therefore, the following was revealed: -- {It is not righteousness that you enter the houses from the back, But the righteous man is He who fears Allah, Obeys His order and keeps away from What He has forbidden So, enter houses through the proper doors.} (Quran 2:189)
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Commentary : One of the wisdoms of Allah, The Almighty is that He didn’t reveal The Noble Qur’aan all at once. Rather, He sent it down gradually, according to the progression in what Allah intended of it in building up and educating the Muslim community. He, The Most Exalted, revealed it as a treatment for sinful habits, and a resolution for problems that have occurred, and events which may come about in the future.
In this hadith, al-Baraa‘ ibn ‘Aazib (ra) relates that when the Ansaar, before Islam, had returned from performing the Hajj or ‘Umrah, they wouldn’t enter their homes through their front doors. But rather, they would enter them from the backs of their homes - as this was what many Arabs used to do. So, they would scale the walls of their homes from behind, or create an opening along the wall and enter it that way. They used to view that violating or omitting this practice as a major disgrace, and saw their own action as one of righteousness and piety. So, when Islam came to their (i.e. The Ansaar’s) lands, a man from amongst them entered through the front door of his house instead; for which the Ansaar censured him for that. Then, Allah The Almighty, revealed through His Words the following ayah: “Enter your preferred English translation for Q2:189 here.” Thus, Allah, The Almighty, had informed them that this act which they believed to be pious, was in actuality void of any good. Rather, actual piety is when the servant is fully aware of His Mighty and Majestic Lord; by complying with His commands, abstaining from what He has prohibited, and not devoting themself to anything which Allah, The Most High, did not legislate. Therefore, He ordered for them to arrive and enter their houses through the main doors, just as what is the norm today, and which would eventually become customary for them, as there is no evidence prohibiting that during the time when one is in a state of sanctity for Hajj or ‘Umrah. So, the people abandoned this practice, and began to enter their homes through their doors instead.
This hadeeth highlights that the customs of people do not make what is unlawful permissible. And that when Allah, The Almighty, prohibits anything, He opens for His servants something which is permissible to take its place; for when He disallowed them from coming to their homes and entering them from behind, He made it abundantly clear as to what action should take its place.

1804

Narrated AbooHurayrah (ra): The Prophet (ﷺ) said, "Traveling is a kind of torture as it prevents one from eating, drinking, and sleeping properly. So, when one's needs are fulfilled, one should return quickly to one's family."
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Commentary : The Prophet ﷺ did not omit a single good, whether it be something upright in religion or of this world; except that he ﷺ would always direct others to it and urge them towards it. He ﷺ never left any evil which would harm the believer in his religious or temporal affairs; except that he ﷺ warned them to take heed against it.
In this hadeeth, the Messenger of Allah ﷺmentioned that traveling to another land other than the one which he resides in is a type of hardship. What is intended by this reference is a worldly suffering. Then, he ﷺ explained this further with his ﷺ statement: “as it prevents one from eating, drinking, and sleeping,” namely, the completion of the aforementioned, along with the pleasure that comes from it; due to some of the struggles one can face in their travels, such as: the heat, the cold, fear, the separation from family and friends, and the harshness of life. So, the traveller delays his eating and sleeping from their usual and prescribed time - and oftentimes does not receive a sufficient amount or derive the usual pleasure which comes from these necessities of life.
Then, the Prophet ﷺadvised the traveller who has fulfilled the need for which he is journeying for and has finished with it; that it is incumbent upon them to hasten and return to their homeland and family; for the sake of curtailing these hardships which will continue on his journey, and to make up for the suffering that afflicted him in the interim - and then obtain, repose, and gentleness with his family thereafter. This was expressed with an avidity, which is the rhetorical purpose that was intended behind it; implying by a mode of expression that traveling for a worldly purpose is akin to a trade-off; leaving aside, however, obligatory travelling, such as the Hajj or a military expedition.
The notion that travelling is a form of torment does not prevent it from being beneficial and therapeutic for the vast majority of people; because movement and physical exercise are beneficial, especially for the people of ease and luxury. It's like a bitter medicine that remedies one’s health, even if taking it is disliked.
This hadeeth highlights that it is strongly disliked to go abroad away from his family without a need. It urges the traveller to hasten in returning from their travels to their family, especially those who are feared to pass away during his absence.
It shows that living with one’s family is an aiding comfort in upholding the interests both in religion and worldly affairs.
And lastly, it encourages one to stay where they are; so that their social circles and other groups of people do not miss him, and that the obligatory rights due to their family and close relatives are observed..

1809

Narrated Ibn ‘Abbaas (ra): Allah's Messenger (ﷺ) was prevented from performing (`Umrah) Therefore, he shaved his head, had sexual relations with his wives, slaughtered his Hady, and performed ‘Umrah in the following year.
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Commentary : Obstruction with reference to the Hajj and ‘Umrah refers to being prevented and impeded from approaching the Sacred Mosque in Makkah by an enemy, illness, or something else. If a Muslim intended to perform Hajj or ‘Umrah; and then is detained from completing his Hajj or ‘Umrah; then he is a muhsar, which is a technical term used for someone facing a situation similar to what has been aforementioned and is obstructed from completing their pilgrimage.
In this hadeeth, Ibn ‘Abbaas (ra) reports that the Messenger of Allah ﷺhad been prevented from performing the ‘Umrah that he came to offer in the year of Hudaybiyah, which was in the sixth year after Hijrah, when the polytheists inhibited him ﷺfrom entering Makkah that year. So, when The Prophet ﷺ was obstructed, and prevented from completing his ‘Umrah, he ﷺ released himself from it at the place where he was prevented from carrying on at Hudaybiyyah - which is a large village near Makkah, that borders the city. It was named after a well that was there before, and now there is a valley between it and Makkah about twenty-two kilometres on the way to Jeddah - So after leaving his ﷺ ‘Umrah, he slaughtered his Hady - which is a name for the sacrificial animal - whether it be: a camel, cow, sheep, or goat - that is offered and slaughtered in the Sacred Precinct. Thereafter, “he shaved his head,” and this is another one of the last rites of ‘Umrah and it requires one to release themselves from the state of Ihraam. Then, he ﷺ had intimate relations with his wives i.e., that their sexual intercourse was lawful for him, or that he ﷺinitiated the act. The narrator only mentioned this to confirm that he ﷺhad released himself from the state of Ihraam one enters for the pilgrimage.
Afterwards, the Prophet ﷺreturned to perform ‘Umrah the next year, which occurred in the seventh year after Hijrah, while it was known as the Make Up ‘Umrah and it has also been called the ‘Umrah of the Judgment. It has been called the Make Up ‘Umrah and The ‘Umrah of the Judgment because he ﷺbecause he ﷺforced Quraysh to accept the terms of the treaty that was signed there, and not because it had been performed as a make-up for the ‘Umrah which was prevented in the previous year..

1810

Narrated Saalim: Ibn`Umar (ra) used to say, "Is not (the following of) the tradition of Allah's Messenger (ﷺ) sufficient for you? If anyone of you is prevented from performing Hajj, he should perform the Tawaaf of the Ka`bah and the brisk walking between al-Safaa and al-Marwah and then exit the Ihraam as then everything will become legal for him which was illegal for him (during the state of Ihraam), and he can perform Hajj in a following year and he should slaughter a Hady or fast in case he cannot afford the Hady."
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Commentary : Obstruction with reference to the Hajj and ‘Umrah refers to being prevented and impeded from approaching The Holy Mosque in Makkah by an enemy, illness, or something else. If a Muslim intended to perform the Holy Pilgrimage or ‘Umrah; and then is detained from completing his Hajj or ‘Umrah; then he is a muhsar, which is a technical term used for someone facing a situation similar to what has been aforementioned, and is obstructed from completing their pilgrimage.
In this hadeeth, Saalim ibn ‘Abdullah ibn ‘Umar reports that his father, ‘Adullagh ibn ‘Umar (ra) used to say: “Is not what came from the traditions and practices of your Prophet ﷺsufficient for you? If anyone of you have been obstructed, and prevented from performing one of Hajj’s most essential integrals - which is standing at ‘Arafah - due to one of the legitimate excuses; but somehow managed to enter Makkah; then it is incumbent upon him to abandon his ‘Umrah, and then perform the circumambulation round the Ka‘bah, perform the ritual walk between al-Safaa and al-Marwah if he is able to do that, shaves or cuts his hair, and then takes off the garments one wears while in the state of Ihraam required for Hajj. Thereafter, everything that is normally licit for him becomes permissible, even intercourse with his wife. He may continue to be released from his Ihraam for Hajj until he performs his Hajj the following year. It is incumbent upon the one who is prevented from completing the pilgrimage (i.e. a muhsar) to slaughter a hady - which is a camel, cow, sheep, or goat - that is offered and slaughtered as a sacrifice in the Sacred Precinct. And if he is not able to find a sacrificial animal, he must fast for ten days; three days on the Hajj, and seven when he returns.
Ibn ‘Umar (ra) made the legal ruling in regard to obstruction during the Hajj and ‘Umrah the same; because The Prophet ﷺ wasn’t ever prevented from performing the Holy Pilgrimage; but he was impeded on the ‘Umrah of al-Hudaybiyah in the sixth year after Hijrah. So, Ibn ‘Umar drew a legal analogy by comparing the Hajj to the ‘Umrah. And this analogy is based on the time when one releases himself from the consecrated state of Hajj, which hasn’t been stipulated when one was prevented from completing it. Yet, if it was stipulated, it is still permissible, and nothing additional would be obligatory upon him; due to what has been narrated in Saheeh al-Bukhaaree and Saheeh Muslim, in a report narrated by The Mother of the Believers, ‘Aa’ishah (raa), who relates that: “The Messenger of Allah ﷺ went to see Dubaa‘ah bint al-Zubayr and said to her: ‘Perhaps you wish to perform the Hajj?’ She replied: ‘By Allah, I am not well, and am often in constant agony.’ So, he ﷺsaid to her: “Perform the Holy Pilgrimage, but condition it first it by saying: ‘O Allah, I shall release myself from the consecrated state of Hajj (i.e.ihraam) wherever you detain me.”
One benefit that we can conclude from this hadeeth is that it presents a proof of legal analogy since this method of reasoning was utilised by the Companions (ras)..

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

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "(The performance of) `Umrah is an expiation for the sins committed (between it and the previous one). And the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Paradise." .

Narrated Ibn Jurayj: `Ikrimah ibn Khaalid asked Ibn `Umar (may Allah be pleased with him) about performing `Umrah before Hajj. Ibn `Umar replied, "There is no harm in it." `Ikrimah said, "Ibn `Umar also said, 'The Prophet ﷺ had performed `Umrah before performing Hajj.'".

Narrated Ibn ‘Abbaas (ra): When the Prophet (ﷺ) arrived at Makkah, some boys of the tribe of Banee `Abd al-Muttalib went to receive him, and the Prophet (ﷺ) made one of them ride in front of him and the other behind him. .

Narrated Anas (ra): The Prophet (ﷺ) never entered upon his family from a journey at night. He used to return either in the morning or in the afternoon. .

Narrated Anas (ra: "Whenever Allah's Messenger (ﷺ) returned from a journey, he, on seeing the high places of al-Madeenah, would make his she-camel proceed faster; and if it were another animal, even then he used to make it proceed faster." .

Narrated AbooHurayrah (ra): The Prophet (ﷺ) said, "Traveling is a kind of torture as it prevents one from eating, drinking, and sleeping properly. So, when one's needs are fulfilled, one should return quickly to one's family." .

Narrated Ibn ‘Abbaas (ra): Allah's Messenger (ﷺ) was prevented from performing (`Umrah) Therefore, he shaved his head, had sexual relations with his wives, slaughtered his Hady, and performed ‘Umrah in the following year. .

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)..

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "(The performance of) `Umrah is an expiation for the sins committed (between it and the previous one). And the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Paradise."
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Narrated Ibn ‘Abbaas (ra): When the Prophet (ﷺ) arrived at Makkah, some boys of the tribe of Banee `Abd al-Muttalib went to receive him, and the Prophet (ﷺ) made one of them ride in front of him and the other behind him.
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Narrated Anas (ra): The Prophet (ﷺ) never entered upon his family from a journey at night. He used to return either in the morning or in the afternoon.
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Narrated Anas (ra: "Whenever Allah's Messenger (ﷺ) returned from a journey, he, on seeing the high places of al-Madeenah, would make his she-camel proceed faster; and if it were another animal, even then he used to make it proceed faster."
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Narrated AbooHurayrah (ra): The Prophet (ﷺ) said, "Traveling is a kind of torture as it prevents one from eating, drinking, and sleeping properly. So, when one's needs are fulfilled, one should return quickly to one's family."
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Narrated Ibn ‘Abbaas (ra): Allah's Messenger (ﷺ) was prevented from performing (`Umrah) Therefore, he shaved his head, had sexual relations with his wives, slaughtered his Hady, and performed ‘Umrah in the following year.
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