| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2021

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
The Prophet ﷺ said, "Seek the Night of Al-Qadr in the last ten nights of Ramadan,' on the night when nine or seven or five nights remain out of the last ten nights of Ramadan (i.e., the 21st, the 23rd, and the 25th nights respectively).”.

Commentary : The Night of Al-Qadr is one of the blessed nights of Ramadan; it is a great and blessed night, in which Allah, Exalted is He, states that the Quran was revealed. It has been highly praised and venerated by Allah, Exalted is He, given the fact that it abounds in great bounties and yields abundant rewards, which are described as being equal to those earned by devoting oneself to worship for a thousand months. During that blessed night, many angels descend, and countless bounties and blessings are conferred upon people, and it is free of harm and evil.
In this hadeeth, the Messenger of Allah ﷺ commanded us to seek the Night of Al-Qadr, and strive in worship. He ﷺ underlined that we should seek it inon the night when nine nights remain out of the last ten nights of the month, i.e., the 21st night; when seven nights remain, i.e., the 23rd night; or when five nights remain, namely, the 25th night. The meaning is to seek the Night of Al-Qadr in the odd-numbered nights among the last ten nights of the month, such as: the 21st, the 23rd, and the 25th nights.

It was called the Night of Al-Qadr because of its abundant virtues and great honor, or because the performance of worshipful acts on it yields greater reward.
The wisdom of Allah entailed that its exact date should be hidden from people so that they should strive and keenly devote themselves to worship throughout the last ten nights, and thus perform more worshipful acts and gain greater benefits (rewards).
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2022

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
Allah's Messenger ﷺ said, “The Night of Al-Qadr is in the last ten nights of the month (Ramadan), either on the first nine or in the last (remaining) seven nights (of Ramadan).” Ibn ‘Abbaas (may Allah be pleased with them) added, “Seek it on the twenty-fourth night (of Ramadan).”
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Commentary :
The Night of Al-Qadr is one of the great and blessed nights of Ramadan, in which the Quran was revealed. It has been highly praised and venerated by Allah, Exalted is He, given the fact that it abounds in great bounties and yields abundant rewards, which are described as being equal to those earned by devoting oneself to worship for one thousand months. During that blessed night, many angels descend, and countless bounties and blessings are conferred upon people, and it is free of harm and evil.
In this hadeeth, the Messenger of Allah ﷺ informed us that the Night of Al-Qadr falls in the last ten days of Ramadan, and that we should seek it when nine nights remain out of the last ten nights of Ramadan, i.e., the 29th night; or when seven nights remain, i.e., the 23rd night; or it is unspecified and could be any night of the last seven nights of Ramadan.
It was called the Night of Al-Qadr because of its abundant virtues and great honor, or because the performance of worshipful acts on it yields greater reward.
The wisdom of Allah entailed that its exact date should be hidden from people so that they should strive and keenly devote themselves to worship throughout the last ten nights, and thus perform more worshipful acts and gain greater benefits (rewards).
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2024

‘Narrated Aa’ishah (may Allah be pleased with her):
With the start of the last ten days of Ramadan, the Prophet ﷺ used to tighten his waist belt and used to devote his whole night to worship, and used to wake up his family for the prayers..

Commentary :
The last ten days of Ramadan are the best nights of the whole year and they include the Night of Al-Qadr, which is better (and more rewardable) than one thousand months, as Allah, Exalted is He, states in the Quran. This is why the Prophet ﷺ performed worshipful acts very diligently in these nights, and he urged his family to do the same.
In this hadeeth, ‘Aa’ishah (may Allah be pleased with her) explained the situation of the Prophet ﷺ during these ten days, in terms of his diligence in worship and urging his family to follow his example. She (may Allah be pleased with her) said: “In the last ten days of Ramadan,” i.e., starting from the 21st night. Her phrase, “tighten his waist belt,” is a metaphor for keeping away from his wives (i.e., abstaining from sexual relations) and occupying himself with worship. He ﷺused to “devote his whole night to worship, and used to wake up his family for the prayers,” at night, and this is the enjoined encouragement of one’s family to perform voluntary acts of worship, and to exert their utmost in worship at this blessed time.
It is deduced from the hadeeth that maximizing one’s benefit from the blessed times (by devoting oneself to worship) requires resolve, patience, and self-discipline.
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2026

‘Aa’ishah (may Allah be pleased with her), the wife of the Prophet ﷺ, said: “The Prophet ﷺ used to observe I‘tikaaf (i.e., spiritual retreat in the mosque to devote oneself exclusively to worship Allah) in the last ten days of Ramadan till he died and then his wives used to observe I‘tikaaf after him..

Commentary :
The Prophet ﷺ used to strive hard in worship to draw closer to Allah, Exalted is He, all the time, and one such time was the last ten days of Ramadan when he ﷺ used to observe I’tikaaf (i.e., a spiritual retreat in the mosque to devote oneself exclusively to worship), to dedicate himself exclusively to observing fasting, performing prayer, reciting Dhikr (remembrance of Allah), and other worshipful acts, and to seek the Night of Al-Qadr.
In this hadeeth, the Mother of the Believers, ‘Aa’ishah (may Allah be pleased with her) used to observe I‘tikaaf in the last ten nights of Ramadan, starting from the 21st night till the end of the month. I‘tikaaf means a spiritual retreat in the mosque to draw closer to Allah, Exalted is He, (by devoting oneself exclusively to worship). The Prophet ﷺ used to observe I‘tikaaf during the last ten nights of Ramadan and did not neglect it until he died. After his death, his wives (may Allah be pleased with them) used to observe I‘tikaaf at the mosque in the last ten days of Ramadan. It was narrated in Saheeh Al-Bukhaaree on the authority of ‘Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ used to observe I‘tikaaf along with some of his wives. They used to observe I‘tikaaf during his lifetime and after his death. At first, the Prophet ﷺ used to observe I‘tikaaf in the first ten nights of Ramadan, and later on observed it in the middle ten nights of Ramadan. Near the end of his life, he ﷺ observed I‘tikaaf in the last ten nights of Ramadan, seeking the Night of the Qadr.
It is deduced from the hadeeth that it is allowable for women to observe I‘tikaaf at the mosque provided that the due requirements set by the Laws of Islam are met..

2033

‘Amrah narrated:
‘Aa’ishah (may Allah be pleased with her) said, "The Prophet ﷺ used to practice I‘tikaaf in the last ten days of Ramadan and I used to pitch a tent for him, and after offering the morning prayer, he used to enter the tent." Hafsah asked the permission of ‘Aa’ishah (may Allah be pleased with them) to pitch a tent for her and she allowed her and she pitched her tent. When Zaynab bint Jahsh (may Allah be pleased with her) saw it, she pitched another tent. In the morning the Prophet ﷺ noticed the tents. He said, 'What is this?" He was told of the whole situation. Then the Prophet ﷺ said, "Do you think that they intended to do righteousness by doing this?" He ﷺ therefore abandoned I‘tikaaf in that month and observe I‘tikaaf only for ten days in the month of Shawwaal.".

Commentary :
The Prophet ﷺ used to show diligence in worship to draw closer to Allah, Exalted is He, and a manifestation of such diligence was observing I‘tikaaf in the last ten days of Ramadan, to devote himself exclusively to worship, observing fasting, performing prayer, reciting Dhikr, and other worshipful acts. In this hadeeth, ‘Narrated Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ used to observe I’tikaaf in the last ten days of Ramadan. I‘tikaaf means a spiritual retreat in the mosque to draw closer to Allah, Exalted is He, (by devoting oneself exclusively to worship) during daytime or night. ‘Aa’ishah (may Allah be pleased with her) used to pitch a small woolen tent for the Prophet ﷺ were he ﷺ observed I’tikaaf. He ﷺ would perform Fajr prayer with the people and then go into the tent. Hafsah asked ‘Aa’ishah (may Allah be pleased with them) to seek the permission of the Prophet for her to pitch a tent to observe I‘tikaaf and he ﷺ gave her the permission. When Zaynab bint Jahsh (may Allah be pleased with her) saw her tent, she did the same. In the morning, the Prophet ﷺ saw many tents pitched in the mosque: one for him and three for his wives (‘Aa’ishah, Hafsah, and Zaynab (may Allah be pleased with them), as clarified in other narrations cited in Saheeh Al-Bukhaaree). The Prophet ﷺ said, addressing the people who were with him, "Do you think that they intended to do righteousness by doing this?"
It seems that he ﷺ feared that their motive or drive for doing so was rivalry and blameworthy competitiveness triggered by jealousy to be near him, or feared that the rest of women would do the same, overcrowding the mosque so much that it would not accommodate the worshipers, or that their presence in the mosque would be as if he ﷺwas staying in his house rather than the mosque, and that they may preoccupy him from devoting himself exclusively to worship, and thus undermine the very purpose of I‘tikaaf. It is also possible that he ﷺ was jealous over them and disliked their stay in the mosque, given the fact that it accommodated all Muslims, including the Bedouins and hypocrites, and the Prophet’s wives would need to go in and out of their houses, and this would be inconvenient for them. All these reasons would undermine the very essence of I‘tikaaf.
On that occasion, the Prophet ﷺ left his tent and did not observe I‘tikaaf in the last ten nights of Ramadan, so that they would do the same; he ﷺ used to teach His Companions (may Allah be pleased with them) by example. He ﷺ observed I‘tikaaf that year in Shawwaal, making up for the I‘tikaaf that he ﷺwas going to observe in Ramadan.
It is deduced from the hadeeth that it is allowable to pitch a tent for a worshipper in the mosque to observe I‘tikaaf therein.
It is also inferred that it is permissible for women to observe I‘tikaaf.
The permissibility of cancelling the I‘tikaaf after commencing it is also deduced from the hadeeth, and also that I‘tikaaf does not become obligatory upon holding the intention to observe it or commencing it.
It is also inferred therefrom that it is allowable to give up what is more favorable and better if it secures a benefit or an interest.
It is also deduced that it is permissible to allocate a specific place in the mosque to observe I‘tikaaf, as long as it does not involve overcrowding the mosque and making it difficult for the other worshippers therein.
It is also inferred that when women observe I‘tikaaf, their places should be covered by some sort of cover, to protect their privacy.
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2042

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him):
‘Umar ibn Al-Khattaab said, "O Allah's Messenger ﷺ! I vowed in the pre-Islamic period to perform I‘tikaaf in Al-Masjid Al-Haraam for one night." The Prophet ﷺ said, "Fulfill your vow." So, he (may Allah be pleased with him) observed I‘tikaaf there for one night..

Commentary :
A vow is an act of worship and a good deed by means of which one draws closer to Allah, Exalted is He, and it must be devoted exclusively to Him. In the Quran, Allah, Exalted is He, lauded His righteous servants, and promised them reward, making mention of the fulfillment of vows as one of their good qualities. He Says (what means): {They [are those who] fulfill [their] vows.} [Quran 76:7].
In this hadeeth, ‘Umar ibn Al-Khattaab (may Allah be pleased with him) narrated that he once told the Prophet ﷺ that he had vowed before his conversion to Islam to observe I’tikaaf in Al-Masjid Al-Haraam, the Sacred Mosque in Makkah. I‘tikaaf means a spiritual retreat in the mosque to draw closer to Allah, Exalted is He, (by devoting oneself exclusively to worship) during daytime or night. The Prophet ﷺ commanded him to fulfil his vow and ‘Umar (may Allah be pleased with him) complied and observed I’tikaaf. The Prophet ﷺ commanded ‘Umar (may Allah be pleased with him) to fulfill a vow that he had made before his conversion to Islam in the pre-Islamic time, because he (may Allah be pleased with him) had vowed to do a righteous and prescribed act that does not conflict with the Laws of Islam. However, if someone vows to do something that contravenes Islam, it is impermissible to fulfill such a vow.
It is deduced from the hadeeth that it is permissible to observe I’tikaaf at night, and it is not conditional upon fasting.
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2047

Narrated Aboo Hurayrah (may Allah be pleased with him)
You people say that Aboo Hurayrah relates many narrations from Allah's Messenger ﷺ and you also wonder why the emigrants and Ansaar do not narrate from Allah's Messenger ﷺ as much as Aboo Hurayrah does. My emigrant brothers were busy in the marketplaces while I used to keep the company of Allah's Messenger ﷺ, content with what satisfied my hunger; so, I used to be present when they were absent and I used to remember when they used to forget, and my brothers from the Ansaar used to be busy with their property and I was one of the poor people of Suffah (i.e., homeless men who were sheltered in a place annexed to the Prophet’s Mosque). I used to remember the narrations when they used to forget. No doubt, Allah's Messenger ﷺ once said, "Whoever spreads his garment till I have finished my present speech and then gathers it to himself, will remember whatever I will say." So, I spread my colored garment which I was wearing till Allah's Messenger ﷺ had finished his saying, and then I gathered it to my chest. So, I did not forget any of his narrations!.

Commentary :
The transmission of the Sunnah and narrating the hadeeths of the Messenger of Allah ﷺ are solemn and serious responsibilities, and the Companions (may Allah be pleased with them) were remarkably meticulous regarding narration of the hadeeths and the verification of their authenticity. Some Companions (may Allah be pleased with them) related numerous hadeeths and reports while others narrated only few, according to the time during which they kept the company of the Messenger of Allah ﷺ. Aboo Hurayrah (may Allah be pleased with him) used to keep the company of the Prophet ﷺ more often and narrated more hadeeths than other Companions (may Allah be pleased with them). When Aboo Hurayrah (may Allah be pleased with him) realized the bewilderment of some of them and their questions about his ability to narrate so many hadeeths on the authority of the Prophet ﷺ, he (may Allah be pleased with him) clarified the reasons for them. He (may Allah be pleased with him) highlighted that he was able to narrate more hadeeths compared to the emigrants and Ansaar, meaning all the Companions (may Allah be pleased with them), because his fellow brothers from the emigrants were busy with trade in the marketplaces, while he (may Allah be pleased with him) kept the company of the Prophet ﷺ longer and settled for having enough food to satisfy his hunger and keep him alive! This is why he (may Allah be pleased with him) was present with the Prophet ﷺ most of the time. He (may Allah be pleased with him) used to be present when they were absent and used to remember when they used to forget, because he kept the company of the Prophet ﷺ longer.
On the other hand, the Ansaar were also preoccupied with tending to their property, farms and the like, while he was a poor man, who belonged to the People of Suffah (i.e., homeless men who were sheltered in a place annexed to the Prophet’s Mosque) who did not engage in trade nor had any property to keep him busy. The word Suffah means a shaded place annexed to the Prophet’s Mosque which was home to the strangers and poor homeless Companions (may Allah be pleased with them). Therefore, he (may Allah be pleased with him) was always near the Prophet ﷺ and conveniently listened to the discussions of many knowledge-related issues and the hadeeths of the Prophet ﷺ. This is why he (may Allah be pleased with him) used to remember and memorize the hadeeths that they missed out on. Afterward, he (may Allah be pleased with him) stated that the Prophet ﷺ said: “Whoever spreads his garment till I have finished my present speech and then gathers it to himself, will remember whatever I will say,” meaning that he would be able to memorize whatever he ﷺ said. Aboo Hurayrah (may Allah be pleased with him) hastened to spread his garment, which was a striped or colored garment, and kept it spread till Allah's Messenger ﷺ had finished his saying, and then gathered it to his chest. Thus, he (may Allah be pleased with him) did not forget any of his hadeeths or statements in that gathering!
Perhaps one blessing of the Prophet’s ﷺsupplication for him manifested in the fact that he (may Allah be pleased with him) memorized everything he had learned and heard from the Prophet ﷺ during his long stay with him.
The hadeeth highlights an apparent miracle exercised by the Prophet ﷺ.
It also underlines the virtues and merits of Aboo Hurayrah (may Allah be pleased with him).
It is deduced from the hadeeth that a Muslim is urged to seek knowledge.
It is also inferred therefrom that it is allowable for a person to proclaim his good qualities and virtues to dismiss suspicions about himself, and not to praise himself.
It is also deduced therefrom that senior Companions (may Allah be pleased with them) engaged in trade and worked to earn their living..

2048

Ibraaheem ibn Sa‘d narrated on the authority of his father narrating on the authority of his grandfather:
‘Abdul-Rahmaan ibn ‘Awf said, "When we came to Al-Madeenah as emigrants, Allah's Messenger ﷺ established a bond of brotherhood between me and Sa‘d ibn Al-Rabee‘, who said (to me), 'I am the richest among the Ansaar, so I will give you half of my wealth and you may look at my two wives and whichever of the two you may choose I will divorce her, and when she has completed the prescribed period (before marriage) you may marry her!' ‘Abdul-Rahmaan replied, "I am not in need of all that. Is there any marketplace where trade is practiced?' He (may Allah be pleased with him) replied, "The marketplace of Qaynuqaa‘." ‘Abdul-Rahmaan went to that market on the following day and brought some dried buttermilk (yogurt) and butter, and then continued to go there regularly. Few days later, ‘Abdul-Rahmaan came having traces of yellow (scent) on his body. Allah's Messenger ﷺ asked him whether he had got married. He replied in the affirmative. The Prophet ﷺ said, 'Whom have you married?' He replied, 'A woman from the Ansaar.' Thereupon, the Prophet ﷺ asked, 'How much did you pay her (as dower)?' He (may Allah be pleased with him) replied, '(I gave her) a gold piece equal in weigh to a date stone (or a date stone of gold)! The Prophet ﷺ said, 'Throw a wedding banquet even if with one sheep.'".

Commentary :
The Islamic Laws of Islam urges Muslims to seek self-sufficiency, work to earn their living, and refrain from begging others for money or relying on their charity, because a Muslim is enjoined to preserve his dignity and save face.
In this hadeeth, ‘Abdul-Rahmaan ibn ‘Awf (may Allah be pleased with him) stated that when he migrated to Al-Madeenah, the Prophet ﷺ established a bond of brotherhood between him and Sa‘d ibn Al-Rabee‘ Al-Ansaaree Al-Khazrajee (may Allah be pleased with him), who was one of the leaders chosen during the pledge of Al-‘Aqabah. A bond of brotherhood was a contract between two men (one from the emigrants and the other from the Ansaar) to support and show solidarity to one another just as two blood brothers would do.
Sa‘d offered his brother, ‘Abdul-Rahmaan ibn ‘Awf (may Allah be pleased with them), half his wealth and asked him to choose one of his wives, so that he would divorce her, and after her ‘Iddah expired he could marry her. However, ‘Abdul-Rahmaan ibn ‘Awf (may Allah be pleased with him) rejected the (exceptionally) generous offer and said: “I am not in need of all that. Is there any marketplace where trade is practiced?” He guided him to the marketplace of Qaynuqaa‘, which was named after one of the Jewish tribes in Al-Madeenah.
‘Abdul-Rahmaan ibn ‘Awf (may Allah be pleased with him) frequently visited the marketplace and engaged in the trade of dried buttermilk (yogurt) and butter, and continued to work until he earned money. Afterward, he (may Allah be pleased with him) came to the Prophet ﷺ having traces of yellow (scent) on his body (i.e., customarily applied to the groom in wedding ceremonies). The Prophet ﷺasked him whether he had got married, and he (may Allah be pleased with him) replied in the affirmative. The Prophet ﷺ said, 'Whom have you married?' He (may Allah be pleased with him) replied, 'A woman from the Ansaar.' He (may Allah be pleased with him) married the daughter of Anas ibn Raafi‘, from Banee ‘Abd Al-Ashhal. The Prophet ﷺ asked, 'How much did you pay her (as dower)?' He (may Allah be pleased with him) replied, '(I gave her) a gold piece equal in weight to a date stone (or a date stone of gold)! This was equivalent to the weight of three Dirhams and one third.
The Prophet ﷺ commanded him to throw a wedding banquet even with one sheep. A wedding banquet is thrown on the occasion of marriage and may be done with one sheep or more, according to one’s financial ability. If someone cannot afford it, there is no harm in that. The Prophet ﷺ threw a wedding banquet with Saweeq (i.e., a liquid meal made of wheat and barley) and dates for some of his wives.
It was said the establishment of brotherhood bonds between the emigrants and the Ansaar (after the migration to Makkah) had two reasons. First, it conformed with the common practice of forming alliances in the pre-Islamic times with which they were familiar. The Arabs even used to establish inheritance rights based on their alliances. However, the Prophet ﷺ said: “There is no alliance in Islam!” Islam cancelled the practice of forming such alliances, but retained the practice of establishing ‘brotherhood bonds’ because human beings tend to develop an aversion when asked to give up the familiar all of a sudden.
Second, the emigrants came to Al-Madeenah while being in dire need of wealth and accommodation (as they left everything behind). They were graciously hosted by their fellow Muslim brothers from the Ansaar, and therefore Islam confirmed this manifestation of (the enjoined) solidarity by establishing brotherhood bonds between them. After the Battle of Badr, the practice of establishing ‘brotherhood bonds’ was no longer needed, because Muslims started gaining spoils of war.
It is deduced from the hadeeth that it is permissible to engage in trade, and that it is one of the noblest means of earning lawful wealth.
The hadeeth highlights the incomparable affection, love, and altruism embodied by the emigrants and the Ansaar during the lifetime of the Prophet ﷺ.
It is also inferred from the hadeeth that a Muslim is urged to throw a wedding banquet on the occasion of marriage.
It is also deduced that it is allowable for a Muslim man to wear perfume at his wedding ceremony.
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2055

Narrated Anas (may Allah be pleased with him):
The Prophet ﷺ passed by a fallen date and said, "Were it not for my doubt that this might have been given in charity, I would have eaten it." It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) the Prophet ﷺ said, "I found a date fruit fallen on my bed.".

Commentary :
Allah, Exalted is He, deemed it prohibited for His Prophet ﷺ or his household to avail themselves of charity, even an insignificant amount.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) stated that the Prophet ﷺpassed by a fallen date once, and he ﷺ did not know its source or owner. He ﷺ said that he would have eaten it had not he any doubt that it may have been given in charity. Therefore, he ﷺ refrained from eating it to avoid such doubts.
Another version of the hadeeth reads: "I found a date fruit fallen on my bed," meaning he ﷺ refrained from eating a date fruit fallen in his own home lest it was given in charity, because he ﷺ used to distribute the dates offered in charity to the poor; it was possible that some date fruits could have clung to his garment and fallen on his bed or the like, or that he ﷺ was collecting dates given in charity in his house to distribute them and feared that this date belonged to them. Therefore, he ﷺ refrained from eating the it out of his mindfulness of Allah, lest it was given in charity.He would not eat it unless he ﷺ verified that it belonged to the household supply.
The hadeeth highlights the enjoined mindfulness of Allah and abandoning doubtful matters.
It is deduced from it that it is permissible to eat food that is thrown away by the road, because the Prophet ﷺ refrained from eating that date fruit only out of his mindfulness of Allah, lest it was given in charity.
It is also inferred therefrom that a Muslim’s wealth and property that only declared unlawful and inviolable to his fellow Muslims (as per the laws of Islam) is that which has a value.
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2057

‘Narrated Aa’ishah (may Allah be pleased with her):
Some people said, "O Allah's Messenger ﷺ! Meat is brought to us by some people and we are not sure whether the Name of Allah has been mentioned on it or not (at the time of slaughtering the animals)." Allah's Messenger ﷺ said (to them), "Mention the Name of Allah and eat it.".

Commentary :
The Prophet ﷺclarified for us the laws and rulings of religion and made clear the precise divine texts and the broadly indicative ones. He ﷺ detailed the rulings regarding food and beveragesand clarified the situations in which one is urged to avoid obsessiveness and doubts lest people should fall into hardship.
In this hadeeth, ‘Narrated Aa’ishah (may Allah be pleased with her) that a group of the Companions (may Allah be pleased with them) asked the Prophet ﷺ about the ruling on eating the meat of an animal when they were not sure whether or not the Name of Allah had been mentioned when it was being slaughtered, because the one who slaughtered it was a recent convert, as stated in the version cited in Saheeh Al-Bukhaaree, reading: “…a recent convert to Islam.” Another version reads: “… recent converts from polytheism.”
The Prophet ﷺ clarified to them that there was no harm in eating such meat and that they should simply presume that the Name of Allah had been mentioned upon it during the slaughter. He ﷺ instructed them to mention the Name of Allah upon eating it, as is prescribed when eating any food.
It is deduced from the hadeeth that a Muslim is urged to have good expectations of his fellow Muslims.
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2059

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "A time will come when one will not care much how he gains his wealth, lawfully or unlawfully!".

Commentary :
Islam urges Muslims to seek lawful provision and ensure that they obtain wealth from lawful sources only. It underlines the reward for that act, and also warns against availing oneself of what is unlawful, in all its forms and in all facets of life.
In this hadeeth, the Prophet ﷺ foretold that the Muslims’ situation would change and there would come a time when religiosity would be weakened, consciences and inner moral characters would be corrupted, and people would greedily vie with one another to accumulate more wealth, caring less about its sources, whether it was acquired through lawful or unlawful means! They would not bother ensuring that their wealth was acquired from lawful means only, such as permissible sales or working and earning a living. They would not mind gaining wealth from unlawful means such as theft, embezzlement, Ribaa (i.e., interest, usury), gambling, bribery, etc. Their ultimate aim and sole purpose would be acquiring wealth and raising money without verifying the lawfulness of the means of its acquisition.
The hadeeth includes a stern warning against acquiring wealth from unlawful means.
It also highlights the Prophet’s forecast of people’s situation at the end of time, and this falls under the category of disapproval, admonition, and warning. The hadeeth also underlines one of the Prophet’s miracles, foretelling future events..

2060

Aboo Al-Minhaal narrated:
I used to practice money exchange, and I asked Al-Baraa’ ibn ‘Aazib and Zayd ibn Arqam about it, and they said: “We engaged in trade during the lifetime of the Prophet ﷺ and we asked about practicing money exchange (currency trading). He ﷺ replied, 'If the exchange is hand to hand, there is no harm in it; otherwise, it is not permissible.’".

Commentary :
Islam warns against falling into Ribaa (i.e., interest-based-loans, usury, etc.) in all its forms, because it involves devouring people's money unlawfully, and wipes out the blessing of one’s wealth.
In this hadeeth, the Taabi‘ee Aboo Al-Minhaal ‘Abdul-Rahmaan ibn Mut‘im Al-Bunaanee stated that he asked Al-Baraa’ ibn ‘Aazib and Zayd ibn Arqam about the ruling on money exchange, like exchanging gold or Dinars for silver or Dirhams, and vice versa, or selling gold for gold, or silver for silver. They told him that they had engaged in trade during the lifetime of the Prophet ﷺ, encountered such transactions, and asked him about the ruling on money exchange or currency trading. He ﷺ clarified that if the exchange is done hand to hand, there is no harm in that, as long as the Taqaabudh requirement (i.e., reciprocal taking possession of the purchased commodity and its monetary equivalent by the buyer and seller respectively in the contracting session) is fulfilled. However, if the exchange or receipt when selling one currency for another currency or gold is delayed, it is prohibited (i.e., the exchange must be hand to hand).
It is deduced from the hadeeth that the Companions (may Allah be pleased with them) used to work in trade and earn their living.
The hadeeth also urges Muslims to keenly investigate the lawfulness and unlawfulness of work dealings and business transactions.
It is also deduced that Taqaabudh (or immediate hand-to-hand exchange) is required in transactions that involve Ribaa Al-Fadhl (i.e., exchange or sale transactions in trade which effectively result in the charging of ‘interest’ through the exchange of the same commodity, but of a different quality or quantity).
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2062

‘Ubayd ibn ‘Umayr narrated: Aboo Moosaa sought permission to enter ‘Umar’s house, but was not given permission, because ‘Umar was busy, and therefore Aboo Moosaa left. When ‘Umar finished his task he said, "Did not I hear the voice of ‘Abdullah ibn Qays? Let him come in." ‘Umar was told that he had left. So, he sent for him and on his arrival, he (Aboo Moosaa) said, "We were ordered to do so (i.e., to leave if not admitted after seeking permission thrice). ‘Umar told him, "Bring a witness to prove your statement!" Aboo Moosaa went to the Ansaar's meeting places and asked them. They said, "None amongst us will witness to this except the youngest of us, Aboo Sa’eed Al-Khudree. Aboo Moosaa then took Aboo Sa’eed Al-Khudree (to ‘Umar) and ‘Umar said, surprisingly, "Has this command of Allah's Messenger ﷺ been hidden from me?" (Then he (may Allah be pleased with him) added), "I was preoccupied with trading in marketplaces!".

Commentary :
The Companions (may Allah be pleased with them) used to comply with the Prophet’s ﷺcommands and adhere to the Islamic etiquettes, and they (may Allah be pleased with them) left the most wonderful legacy attesting that.
In this hadeeth, the Tabi’ee (Follower) ‘Ubayd ibn ‘Umayr stated that Aboo Moosaa, ‘Abdullah ibn Qays Al-Ash’aree (may Allah be pleased with him) sought permission thrice to enter ‘Umar’s house, as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. However, the Caliph ‘Umar (may Allah be pleased with him) was busy and did not give him permission to enter, and therefore he left. When ‘Umar (may Allah be pleased with him) finished his task, he ordered that Aboo Moosaa (may Allah be pleased with him) should be given permission to enter, but he was told that he had left. ‘Umar summoned Aboo Moosaa (may Allah be pleased with them) and inquired about his reason for leaving instead of waiting to be given permission to enter. Aboo Moosaa told him that he was acting upon the command of the Prophet ﷺ in this regard. It has been narrated in Saheeh Al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ said: “When one of you seeks permission thrice to enter and it is not granted to him, he should go back.” Upon hearing the hadeeth, ‘Umar (may Allah be pleased with him) was shocked that such etiquette should have missed him, while he (may Allah be pleased with him) accompanied the Prophet ﷺ in residence and travel! He (may Allah be pleased with him) feared that Aboo Moosaa (may Allah be pleased with him) might have been confused and therefore asked him to bring a witness to testify to the authenticity of this act of Sunnah so that people would not take lightly the attribution of a statement or an act to the Prophet ﷺ. Aboo Moosaa (may Allah be pleased with him) went to the Ansaar’s meeting place and asked them to testify with him that this hadeeth was authentically attributed to the Prophet ﷺ. Since this matter was well-known and quite common among the Ansaar, they sent with Aboo Moosaa a young Companion Aboo Sa’eed Al-Khudree to ‘Umar (may Allah be pleased with them), and he testified as to the authenticity of the relevant hadeeth. Upon knowing that and learning of the authentic hadeeth on that act of Sunnah, ‘Umar (may Allah be pleased with him) attributed the reason for his lack of knowledge of it to his preoccupation with trade and spending a lot of time in the marketplaces. The Arabic word ‘Safq’ used in the hadeeth means handshakes upon concluding sales transactions.
It is deduced from the hadeeth that Muslims are required to investigate the authenticity of any statement before attributing it to the Prophet ﷺ.
It is also inferred that when a Companion (may Allah be pleased with him) said: “We were commanded”, it meant that the Prophet ﷺ commanded them.
The hadeeth also highlights that senior Companions (may Allah be pleased with them) engaged in trade and worked to earn their living.
It is also deduced from the hadeeth that the Companions (may Allah be pleased with them) complied with the Prophet’s command and accepted it upon verifying its authenticity.
It is also inferred therefrom that even a knowledgeable scholar (like ‘Umar) may be ignorant of some knowledge issues that may be known to someone else who is less knowledgeable!
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2066

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "If a woman spends something (i.e., in charity) from her husband's earnings without his permission, he will get half the reward.".

Commentary :
In this hadeeth, the Messenger of Allah ﷺ highly praised spending in charity and emphasized its reward, urging Muslims to spend more in charity. He ﷺ also underlined the reward earned by both the husband and wife when she spends in charity from her husband's earnings without his explicit consent, while knowing his tacit approval of such disposal of his wealth; or in the case that such act of disposal is customarily pardoned and approved. An example is when she offers in charity an insignificant amount of food or money. However, if she spends a significant amount of food or money in charity without his explicit consent and such an act is not customarily pardoned and approved, she earns no reward for her act and rather bears a sin for it.
If she spends in charity seeking to earn the pleasure of Allah, Exalted is He, the husband is credited with half the reward. She would earn the reward for spending in charity, and her husband would be credited with the reward for earning this money. It has also been said that the hadeeth rather means that the husband gets an equal share in the reward of spending charity; each gets half the reward, since whoever guides someone to a good deed receives a reward similar to that of its doer (i.e.,without his reward being diminished in any respect), and this entails having equal shares of the reward.
It is said that the money spent in charity, for which a husband gets half the reward when his wife spends, should be surplus to the enjoined maintenance on one’s household and children, after fulfilling their needs without extravagance or squandering.
It has also been said that the hadeeth refers to the case when a husband gives an allowance to his wife to provide for herself and her household. If she spends from such money without his knowledge, the reward is shared by them both; she gets the reward of spending in charity and he gets the reward for earning this money, and because he is also rewarded for the money he spends on his family in general. The wife gets the reward because this money was taken from the enjoined maintenance for her (and her household).
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2067

Narrated Anas ibn Maalik (may Allah be pleased with him):
I heard Allah's Messenger ﷺ saying, "Whoever desires to have his Rizq (i.e., provisions) and life span expanded (i.e., blessed), should uphold ties of kinship.".

Commentary :
Upholding ties of kinship is one of the best acts of worship by means of which a person draws closer to his Lord, who commanded it, and warned against cutting it off. He even deems severing ties of kinship a cause to incur His punishment, and its upholding as a good deed warranting reward.
In this hadeeth, the Prophet ﷺ stated the virtues and merits of upholding ties of kinship in this worldly life. The reference to ties of kinship incorporates all one’s relatives bonded by kinship ties, whether they are heirs or non-heirs, and the obligation of upholding ties of kinship is further emphasized the closer in kinship a relative.
He ﷺ stated that upholding ties of kinship is rewarded with having one’s Rizq (provision) blessed, and whoever wishes to earn such reward should uphold ties of kinship. He ﷺ also stated that such a good deed is rewarded with having one’s lifespan blessed, meaning to guide him to acts of worship and obedience, preoccupying his time with what benefits him in the Hereafter, and guarding him against wasting his life in other futile activities. It could also mean that his good remembrance would live longer after his death. It has also been said that there are two ends to one’s life on earth; one end is unconditional and only known to Allah and the second is conditional. Allah, Exalted is He, commands an angel to write down the lifespan of a given person, and it is said that he also writes: “If he upholds ties of kinship, he shall live until such-and-such time!” The angel does not have knowledge of whether or not this person’s lifespan shall be extended; this is only Known to Allah, Exalted is He.
Muslims are urged to uphold ties of kinship in countless religious texts. Upholding ties of kinship can be done by visiting one’s relatives when they are sick, checking in on them, paying them visits, talking nicely to them, helping them do what is good and righteous, spending in charity for the poor among them, offering gifts to the rich ones, and the like of what is customarily considered a means to uphold ties of kinship. It is noteworthy that ties of kinship are not merely upheld with those who uphold ties of kinship with us. The Prophet ﷺ said: “A person who perfectly upholds ties of kinship is not the one who does it to reciprocate or recompense those relatives (for being kind and good to them), but the one who truly upholds ties of kinship is the one who persistently upholds them even though such relatives have severed ties of kinship with him.” [Al-Bukhaaree].
It is deduced from the hadeeth that some good deeds may have lasting impacts and keep the doer’s good memory alive after his death, and may cause his lifespan to be blessed, beyond his actual lifespan..

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 Ibn ‘Abbaas (may Allah be pleased with him): The Prophet ﷺ said, "Seek the Night of Al-Qadr in the last ten nights of Ramadan,' on the night when nine or seven or five nights remain out of the last ten nights of Ramadan (i.e., the 21st, the 23rd, and the 25th nights respectively).”.

‘Narrated Aa’ishah (may Allah be pleased with her): With the start of the last ten days of Ramadan, the Prophet ﷺ used to tighten his waist belt and used to devote his whole night to worship, and used to wake up his family for the prayers..

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺ said, "A time will come when one will not care much how he gains his wealth, lawfully or unlawfully!".

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺ said, "If a woman spends something (i.e., in charity) from her husband's earnings without his permission, he will get half the reward.".

Narrated Anas ibn Maalik (may Allah be pleased with him): I heard Allah's Messenger ﷺ saying, "Whoever desires to have his Rizq (i.e., provisions) and life span expanded (i.e., blessed), should uphold ties of kinship.".

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 Ibn ‘Abbaas (may Allah be pleased with him):
The Prophet ﷺ said, "Seek the Night of Al-Qadr in the last ten nights of Ramadan,' on the night when nine or seven or five nights remain out of the last ten nights of Ramadan (i.e., the 21st, the 23rd, and the 25th nights respectively).”.

‘Narrated Aa’ishah (may Allah be pleased with her):
With the start of the last ten days of Ramadan, the Prophet ﷺ used to tighten his waist belt and used to devote his whole night to worship, and used to wake up his family for the prayers..

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "A time will come when one will not care much how he gains his wealth, lawfully or unlawfully!".

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "If a woman spends something (i.e., in charity) from her husband's earnings without his permission, he will get half the reward.".

Narrated Anas ibn Maalik (may Allah be pleased with him):
I heard Allah's Messenger ﷺ saying, "Whoever desires to have his Rizq (i.e., provisions) and life span expanded (i.e., blessed), should uphold ties of kinship.".