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Hadith
223
It was narrated from Umm Qays bint Mihsan that she brought a small son of hers, who was not yet eating solid food, to the Messenger of Allah (blessings and peace of Allah be upon him). The Messenger of Allah (blessings and peace of Allah be upon him) sat the child in his lap, and the child urinated on his garment. So he called for water and sprinkled it [on the urine], and he did not wash it..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to pay attention to matters of purification and explain the rulings thereon, which included the method of purifying the urine of nursing infants.
In this hadith, the Sahabiyyah Umm Qays bint Mihsan (may Allah be pleased with her) narrates that she brought a small son of hers to the Messenger of Allah (blessings and peace of Allah be upon him). Her describing the child as not yet eating solid food indicates that the child was still breast-feeding. It was their custom to bring their children to the Prophet (blessings and peace of Allah be upon him) so that he could pray for them and bless them. The Prophet (blessings and peace of Allah be upon him) took the child from her and sat him in his lap, and the child urinated on his garment, but he did no more than sprinkle water on the garment, and he did not wash it. This is by way of making it easy to purify garments from the urine of breast-feeding infants who are not yet eating solid food. In other reports, it is proven that he sprinkled water over the urine of a boy, but washed the urine of a girl.
This hadith highlights the good attitude of the Prophet (blessings and peace of Allah be upon him), and how he comforted and uplifted adults by honouring their children and sitting them in his lap, and so on..

226
It was narrated that Abu Wa’il said: Abu Musa al-Ash‘ari was very strict concerning urine, and he said: Among the Children of Israel, if urine got on the garments of one of them, he would cut it off. Then Hudhayfah said: I wish he would stop [being so strict]; the Messenger of Allah came to the garbage dump of some people and urinated standing..

Commentary : Islam is a religion of ease, and it made easier for the Muslims many of the rulings that had been imposed on previous nations. One example of that is how it made the matter of purification and removing impurities, if they contaminate someone, easy.
In this hadith, the Tabi‘i Abu Wa’il Shaqiq ibn Salamah narrates that Abu Musa al-Ash‘ari (may Allah be pleased with him) was very strict in taking precautions regarding urine, to the extent that it was said that he would urinate in a bottle, for fear of any of it contaminating him. He said that among the Children of Israel, if urine contaminated the garment of one of them, he would cut it off, meaning that he would cut off the part of his garment that had become contaminated with urine. Hudhayfah ibn al-Yaman (may Allah be pleased with him) said: I wish Abu Musa al-Ash‘ari would stop being so strict regarding this matter, because it is contrary to the Sunnah. The Messenger of Allah (blessings and peace of Allah be upon him) came to the garbage dump of some people, and urinated standing, and undoubtedly when one stands, there is bound to be some splashback, but he did not go to the trouble of urinating in a bottle and the like. This is by way of not causing too much hardship for people, because in principle whatever impurity (najasah) contaminates a person’s clothes or body may be purified with water, so if the Muslim pays attention to what he thinks was most likely contaminated with urine and the like, he should pour water over it where it can be seen, then it becomes pure. It was said that the Prophet (blessings and peace of Allah be upon him) urinated standing in that place because it was not possible to sit in that garbage dump, or because the impurity that would contaminate him if he sat would be greater than if he stood.
This hadith indicates that it is allowed to urinate standing if you are certain that you will not be contaminated with urine..

227
It was narrated that Asma’ said: A woman came to the Prophet (blessings and peace of Allah be upon him) and said: What do you think if one of us menstruates and the blood gets onto her garment – what should she do? He said: “Scratch it, then rub it with water and sprinkle water on it, and pray wearing it.”.

Commentary : Being clean and free of impure substances (najasah) is one of the essential conditions of prayer, and menstrual blood is impure in and of itself.
In this hadith, Asma’ bint Abi Bakr al-Siddiq (may Allah be pleased with her) narrates that a woman came to the Prophet (blessings and peace of Allah be upon him) to ask him about a garment that becomes contaminated with menstrual blood. The Prophet (blessings and peace of Allah be upon him) instructed her to scratch it, meaning that she should rub it in order to remove the impurity. That applies if the blood has dried on the garment. Then she should rub it with water, meaning that she should rub it with her fingers whilst pouring water onto it, so that the stain that the garment had absorbed will be loosened and removed. Then she should sprinkle water on it, pouring water on it little by little, until the traces of blood are removed by washing it. After cleaning the garment in this manner, it will be permissible for her to pray in it.
This hadith indicates that no specific number of times is stipulated in order to remove impurity by washing; rather what is required is simply to clean the garment. Then if any trace is left on it that is too difficult to remove, it may be overlooked. This is how Islam makes things easy for people.   .

228
It was narrated that ‘A’ishah said: Fatimah bint Abi Hubaysh came to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, I am a woman who bleeds continually and never becomes pure. Should I stop praying? The Messenger of Allah (blessings and peace of Allah be upon him) said: “No; rather that is a vein and is not menses. When the usual time of your menses comes, then stop praying, and when that time ends, wash the blood from yourself, then pray.” – He [one of the narrators] said: My father said: Then you should do wudu’ for each prayer, until that time comes again..

Commentary : The women of the Sahabah (may Allah be pleased with them), despite their shyness and modesty, would ask the Prophet (blessings and peace of Allah be upon him) about matters having to do with purification that concerned them exclusively, such as menses (hayd) and irregular bleeding (istihadah).
In this hadith, ‘A’ishah, the Mother of the Believers (may Allah be pleased with her) tells us that Fatimah bint Abi Hubaysh (may Allah be pleased with her) came to the Prophet (blessings and peace of Allah be upon him) and said: I am a woman who bleeds continually (istihadah) and I never become pure, meaning that the bleeding never stopped. Irregular bleeding (istihadah) is non-menstrual bleeding that occurs after a woman’s normal period ends. Then she asked whether that bleeding came under the same rulings as menses, meaning that she should stop praying until it ended. But the Prophet (blessings and peace of Allah be upon him) explained to her that that was irregular bleeding, and it was bleeding caused by illness, that came from the rupture of a vein in the uterus that is called al-‘adhil. It is not regarded as menstrual bleeding according to Islamic teachings, and it does not come under the same rulings as menses. So when the time of the usual monthly period comes, which is the time when a woman usually used to menstruate before she began to suffer from irregular bleeding, she should stop praying when that time begins, whether it occurs at the beginning of the month, or in the middle, or at the end. Then when the time of her normal menses ends she should wash the traces of blood from herself and start praying again. What is meant is that she should continue to refrain from prayer, fasting and other things that are forbidden whilst menstruating for what had been the duration of her regular menses before she began to suffer from irregular bleeding. Then when that time ends, and she has completed the number of days that her menses used to last, at that point she is no longer menstruating, so she should wash the site of the bleeding in order to clean it, then do a complete ghusl in order to remove impurity (hadath).
Hisham [one of the narrators] narrated from his father, ‘Urwah ibn al-Zubayr: Then she should do wudu’ for every prayer during the time of irregular bleeding, until the next menses comes.
This hadith indicates that the Sahabah used to refer to the Prophet (blessings and peace of Allah be upon him) concerning any issues that they encountered, and ask him about rulings, seeking answers concerning these matters..

231
It was narrated that ‘Amr ibn Maymun said: I asked Sulayman ibn Yasar about a garment that gets contaminated with semen. He said: ‘A’ishah said: I would wash it from the garment of the Messenger of Allah (blessings and peace of Allah be upon him), then he would go out to pray, with damp spots on the garment from its having been washed..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to take care of his body and garments by washing and cleaning them, whether that was in accordance with an Islamic ruling, or simply seeking to be clean.
In this report, ‘Amr ibn Maymun asked Sulayman ibn Yasaar about the ruling on a garment if it becomes contaminated with semen, which is the liquid that is emitted from a man’s penis when having intercourse or a wet dream; it is a thick, white substance. He replied by quoting what ‘A’ishah (may Allah be pleased with her), the wife of the Prophet (blessings and peace of Allah be upon him) had narrated, that she used to wash the semen from the garment of the Messenger of Allah (blessings and peace of Allah be upon him), and she did not wash the entire garment. Then he would go out of her apartment to pray in the mosque, with damp spots on his garment, and he would pray wearing it. This indicates that a garment may be purified by washing away the semen. This washing applies if the semen is still wet. If it has dried, it may be scratched off the garment, as is mentioned in the report narrated by Muslim: I used to scratch it off the garment of the Messenger of Allah (blessings and peace of Allah be upon him)..

237
It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Every wound that a Muslim sustains in Allah’s cause will appear on the Day of Resurrection as it was at the time when he was stabbed; it will be flowing with blood, the colour of which will be the colour of blood, but its fragrance will be the fragrance of musk.”.

Commentary : Martyrdom in Allah’s cause is a great virtue, and the martyrs have a high status before Allah (may He be glorified). This hadith highlights some of the virtues of those who are martyred in Allah’s cause; in it the Prophet (blessings and peace of Allah be upon him) states that every wound that a Muslim sustains when fighting in Allah’s cause will appear on the Day of Resurrection as it was in this world when he was stabbed, flowing with blood. But even though its colour will be the colour of blood, its fragrance will be perfume, like the fragrance of musk. It was said that the wisdom behind the blood appearing on the Day of Resurrection as it was [when he was stabbed in this world] is that it will testify to the virtue of the individual and will testify against the one who killed him. The benefit of its fragrance is that this fragrance will spread in the place of standing, also to highlight the virtue of the person. Hence it is not prescribed to wash the bodies of martyrs who die in battle..

239
It was narrated from Abu Hurayrah from the Prophet (blessings and peace of Allah be upon him) that he said: “No one of you should urinate into standing water that does not flow, then wash himself with it.”.

Commentary : Islam is a religion of purity and cleanliness, and it guides the Muslim to that which will preserve his cleanliness. One of the most important means of achieving cleanliness is water, so Islam instructs us to protect it and not let it be contaminated with impurities, or to throw filthy things into it.
In this hadith, the Prophet (blessings and peace of Allah be upon him) forbids urinating into standing water, which is stagnant water that does not flow and is not renewed, and then washing oneself with it. This prohibition is so that this action will not lead to the water becoming impure or being spoiled so that people find it off-putting. Moreover, such water is not fit to be used for washing oneself.
In a report narrated by Muslim, there is an explanation of how to wash oneself with standing water. In that report it says: he should scoop the water out from it, meaning that he should take water from that pond or pool, then wash himself away from it. This also comes under the heading of protecting clean and pure water that is fit to be used, because the Muslim is enjoined to protect and preserve all kinds of water, whether flowing or stagnant. The emphasis is on being careful to preserve stagnant water because it is not renewed, and it is more likely to change or become spoiled if something is thrown into it, let alone if what is thrown into it is something impure (najis), such as urine and the like. .

241
It was narrated that Anas ibn Malik said: The Prophet (blessings and peace of Allah be upon him) spat into his garment..

Commentary : The lives of the Prophet (blessings and peace of Allah be upon him) and of his companions (may Allah be pleased with them) were not lives of ease and luxury; rather hardship and roughness were the hallmarks of the lives of the Prophet (blessings and peace of Allah be upon him) and his companions. Hence there was no sign of luxury in his life, and instead of handkerchiefs, they would use the edge of their garments. In this hadith, Anas (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) spat into his garment. Spitting refers to expelling saliva or mucus from the mouth by blowing it out. It may be understood that this happened during the prayer, because the Muslim is required to respect the qiblah and the mosque, and he is enjoined to bury his phlegm if he has no choice but to spit it out [whilst praying], as is proven in various reports.
This hadith indicates that spittle and phlegm are pure (tahir)..

243
It was narrated from Abu Hazim that he heard Sahl ibn Sa‘d as-Sa‘idi when the people asked him, and there was no one between me and him: With what were the wounds of the Prophet (blessings and peace of Allah be upon him) treated? He said: There is no one left who knows more about that than me. ‘Ali brought his shield, in which there was water, and Fatimah washed the blood from his face, then a small reed mat was taken and burned, and applied to his wounds..

Commentary : The Prophet (blessings and peace of Allah be upon him) was injured during the battle of Uhud; he received cuts to his head and face. In this hadith, the Tabi‘i Abu Hazim Salamah ibn Dinar al-Madini narrates that Sahl ibn Sa‘d as-Sa‘idi (may Allah be pleased with him) was asked how the Prophet (blessings and peace of Allah be upon him) was treated for the injuries that he had sustained on the day of Uhud. He replied: There is no one left who knows more about that than me. That was because he was the last of the Sahabah to die in Madinah; he died in 91 AH at the age of one hundred years. He narrated that ‘Ali ibn Abi Talib (may Allah be pleased with him) brought water in his shield, which is a piece of personal armour that is used to protect a fighter from being struck by arrows and swords. Fatimah (may Allah be pleased with her) washed the blood from the wounds, and when she saw that the bleeding would not stop, she burned a small reed mat, then took the ashes and put them on the wound in order to stop the bleeding.
This hadith indicates that trials and calamities befell the Prophets (blessings and peace of Allah be upon them) so that they might attain immense reward, so that their nations and others would know what befell them and thus follow their example, and so that they might know that they were human beings who experienced what other humans experience.
It indicates that a woman may interact with her father and mahrams, show kindness to them and treat them when they are sick or injured.
It indicates that it is valid to seek medical treatment.
It indicates that one who has no knowledge may ask one who does have knowledge about something that he does not know..

244
It was narrated that Abu Musa al-Ash‘ari said: I came to the Prophet (blessings and peace of Allah be upon him) and I found him cleaning his teeth with a siwak that he had in his hand, saying, “Agh, agh” with the siwak in his mouth, as if he was retching..

Commentary : The siwak is a stick cut from the arak tree. It is used to clean the mouth and teeth, to perfume the mouth and to remove bad smells. It is a confirmed Sunnah of the Prophet (blessings and peace of Allah be upon him), and he would enjoin people to use it. It is cleansing for the mouth and pleasing to the Lord, as the Prophet (blessings and peace of Allah be upon him) said.
This hadith highlights how extensively the Prophet (blessings and peace of Allah be upon him) would clean his mouth with the siwak, as Abu Musa al-Ash‘ari (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) was cleaning his teeth with a siwak, reaching to the furthest part of the throat, to the extent that he made a sound as if he were going to vomit, saying “Agh, agh.” This is describing the sound made when he using the siwak, because of how extensively he was cleaning his teeth and mouth with it.
This hadith highlights the virtue and importance of the siwak..

245
It was narrated that Hudhayfah said: When the Prophet (blessings and peace of Allah be upon him) got up to pray at night, he would clean his mouth with a siwak..

Commentary : The siwak is a stick cut from the arak tree. It is used to clean the mouth and teeth, to perfume the mouth and to remove bad smells. It is one of the most emphatically confirmed Sunnahs of the Prophet (blessings and peace of Allah be upon him), as he often cleaned his teeth with a siwak and enjoined others to do likewise. It is more important to use it at some times than others, such as what is mentioned in this hadith, which speaks of offering voluntary prayers at night (qiyam al-layl). Hudhayfah ibn al-Yaman (may Allah be pleased with him) narrated that when the Prophet (blessings and peace of Allah be upon him) wanted to get up to pray qiyam al-layl and tahajjud, he would clean his mouth with the siwak, meaning that he would pass it over his teeth and rub them with it. He did that to take away any bad smell, so that he could recite Qur’an and offer du‘a’ in his prayer.
This hadith highlights the virtue and importance of the siwak..

246
It was narrated from Ibn ‘Umar that the Prophet (blessings and peace of Allah be upon him) said: “I saw myself [in a dream] cleaning my teeth with a siwak. Then two men came to me, one of whom was older than the other, and I gave the siwak to the younger one, but it was said to me: Give it to the older one, so I gave it to the older of the two.”.

Commentary : The dreams of the Prophets are true. In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) saw in a dream that he was cleaning his teeth with a siwak, which is a stick cut from the arak tree. It is used to clean the mouth and teeth, to perfume the mouth and to remove bad smells. Then two men came to him, one of whom was older than the other, and the Prophet (blessings and peace of Allah be upon him) gave the siwak to the younger of them. Then it was said to him: Give it to the older one, meaning: give precedence to the older one. The one who told the Prophet (blessings and peace of Allah be upon him) to give it to the older one was Jibril (peace be upon him). So the Prophet (blessings and peace of Allah be upon him) gave it to the older one.
This hadith indicates that proper etiquette is to give precedence in a gathering to one who is older over one who is younger. This is the Sunnah when saying salaam and greeting people, when offering drinks and perfume, and other matters.
It highlights the virtue and importance of the siwak..

247
It was narrated that al-Bara’ ibn ‘Azib said: The Prophet (blessings and peace of Allah be upon him) said: “When you go to your bed, do wudoo’ as for prayer, then lie down on your right side and say: Allahumma aslamtu wajhi ilayka wa fawwadtu amri ilayka wa alja’tu zahri ilayka raghbatan wa rahbatan ilayka, la malja’a wa laa manjaa minka illa ilayka. Allahumma amantu bi kitabika alladhi anzalta wa bi nabiyyika alladhi arsalta (O Allah I submit my face to You, and I entrust my affairs to You, and I seek Your protection, in hope and in fear of You. Indeed there is no refuge nor safe haven from You except with You. O Allah, I believe in Your Book which You have revealed and in Your Prophet whom You have sent).
Then if you die during the night, you will have died in a state of fitrah (sound human nature). Make these the last words that you speak.”
He said: I repeated it back to the Prophet (peace and blessings of Allah be upon him), and when I reached the words. “Allahumma amantu bi kitabika allahi anzalta (O Allah, I believe in Your Book which You have revealed),” I said: “Wa rasulika (And Your Messenger).” He said: “No. Wa nabiyyika alladhi arsalta (and Your Prophet whom You sent).”
.

Commentary : This hadith highlights the etiquette of going to sleep, and what is to be said when laying down in one’s bed, as al-Bara’ ibn ‘Azib (may Allah be pleased with him) tells us that the Prophet (blessings and peace of Allah be upon him) said to him: “When you go to your bed”, meaning: when you want to go to sleep, then do wudu’ properly before you go to bed, as if you were doing wudu’ for prayer. Then lie down on your right side, because it is more effective in giving you energy and making you content with a little sleep, and it is more effective in helping you to wake up at the end of the night, and is more beneficial for the heart. Then say: “O Allah I submit my face to You” meaning: I submit my soul to You when going to sleep, and entrust it to You for safekeeping.
“and I entrust my affairs to You”, so I put my trust in You in all my affairs, hoping that You will suffice me in all things, and protect me from all ills.
“and I rely totally on You”, seeking Your protection and turning to You, so that You will keep me under Your watchful eye that never sleeps. Saying “and I seek Your protection” after “and I entrust my affairs to You” indicates that after entrusting to Allah his affairs that he needs to be in order and that are essential to his well-being, he turns to Allah for protection from that which could cause him harm and damage from various causes, both internal and external.
And I only do that “in hope” that is, hoping for Your mercy, “ and in fear of You” that is, fearing You and Your punishment, for there is no escape from You except to You, and no protection from Your punishment except by turning to Your pardon and forgiveness, O Most Merciful of those who show mercy.
“I believe in Your Book which You have revealed” namely the Qur’an, and I believe “in Your Prophet whom You have sent”, namely Muhammad (blessings and peace of Allah be upon him).
Then the Prophet (blessings and peace of Allah be upon him) told him of the reward for the one who does that, which is that the one who dies that night in that state, will have died adhering to the religion of Islam and to the Sunnah of the best of mankind.
Because al-Bara’ was so keen to memorize this du‘a’, he repeated it back to the Messenger of Allah (blessings and peace of Allah be upon him), but he said “Rasulika (Your Messenger)” instead of “Nabiyyika (Your Prophet)”, so the Messenger of Allah (blessings and peace of Allah be upon him) corrected him. The reason why he corrected him was that he wanted it to refer to both positions, being a Prophet and being a Messenger, and to refer to both blessings. And it was said that that was so as to avoid any ambiguity, because the word rasul (messenger) could also include Jibril (peace be upon him) and others. And it was said that this is dhikr and du‘a’, so it should be limited to the exact wording that was narrated, because of the possibility that there might be something special about these exact words that is not applicable to other words.
This hadith highlights how greatly the Prophet (blessings and peace of Allah be upon him) cared for his ummah in this world and the hereafter, and how he wanted them to die in a state of obedience and closeness to Allah (may He be glorified and exalted).
It encourages us to do wudu’ and offer du‘a’ before going to sleep, so that the last thing the Muslim does is remembering Allah (may He be exalted). .

248
It was narrated from ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him) that when the Prophet (blessings and peace of Allah be upon him) did ghusl to cleanse himself from janabah, he would start by washing his hands, then he would do wudu’ as for prayer, then he would put his fingers in the water [that he had poured on his head] to make the water to reach the roots of his hair. Then he would pour water over his head three times, using both hands, then pour water over his entire body..

Commentary : The Prophet (blessings and peace of Allah be upon him) loved to be in a state of purity and to keep himself clean all the time. He often taught his companions how to purify themselves and what purification was.
In this hadith, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) tells us that when the Prophet (blessings and peace of Allah be upon him) wanted to purify himself and do ghusl to cleanse himself from janabah – the word janabah refers to anyone who emits maniy (semen) or has intercourse; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself – he would begin by washing his hands, before putting them into the water, by pouring water over them and washing them first. Then after that, he would do wudu’ as if for prayer, a complete wudu’. Then after that he would put his fingers in the water [that he had poured on his head] to make the water reach the scalp. Then he would pour a handful of water over his head three times. Then after that he would pour water over his entire body, making it reach all of his skin.
This hadith highlights the practice of the Prophet (blessings and peace of Allah be upon him) with regard to doing ghusl to cleanse himself from janabah.
It highlights the fact that purification and cleanliness are characteristics of Islam and the Muslims.
It indicates that a little water is sufficient to do ghusl to cleanse oneself from janabah..

251
It was narrated that Abu Salamah said: A’ishah’s brother and I went to visit ‘A’ishah, and her brother asked her about the ghusl of the Prophet (blessings and peace of Allah be upon him). She called for a vessel that was approximately the size of a sa‘ and did ghusl, pouring water over her head. Between us and her there was a screen. Yazid ibn Harun, Bahz and al-Jadiy narrated from Shu‘bah that it was the size of a sa‘..

Commentary : In this hadith, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) describes how the Prophet (blessings and peace of Allah be upon him) did ghusl. What is meant by ghusl is that which removes the janabah (state of impurity) that results from emitting maniy (semen) or having intercourse. The Prophet (blessings and peace of Allah be upon him) did ghusl with an amount of water that would fill a vessel that holds a sa‘. The sa‘ is a unit of measurement equivalent to four mudds or eight ratls. There is a difference of opinion regarding the equivalent to the ratl in terms of modern units of measurement. It is said that the ratl is equivalent to approximately 380 grams, or less than half a litre; or it is said that it is equivalent to 538 grams, or more than half a litre.
Then Abu Salamah ibn ‘Abdul Rahman ibn ‘Awf said that ‘A’ishah (may Allah be pleased with her) explained to him and her brother, ‘Abdul Rahman ibn Abi Bakr al-Siddiq – or it was said that it was ‘Abdullah ibn Yazid, her foster-brother – in practical terms how the Prophet (blessings and peace of Allah be upon him) did ghusl with this amount of water. She called for a vessel the size of a sa‘, and did ghusl from it.
There was a screen between her and them, hence they did not see anything but the pouring of water on her head. Abu Salamah was the son of ‘A’ishah’s foster sister; he had been breast-fed by Umm Kalthum, the daughter of Abu Bakr. So the two men present were her mahrams. Hence they saw nothing of her ghusl except the pouring of water onto her head, for that is what is permissible for a man to see of the woman who is his mahram. Were it not that they saw that, there would have been no point in calling for water to be brought and purifying herself in their presence, because if she did all of that behind a screen, where they could not see her at all, it would have been sufficient for her to teach them in words only. She only put the screen to cover the lower part of her body, and what it is not permissible for a mahram to look at..

1552
Jābir ibn ‘Abdullāh reported: The Prophet (may Allah's peace and blessings be upon him) entered an orchard upon ’Umm Ma‘bad and said: O ’Umm Ma‘bad, who planted these palm trees, a Muslim or a disbeliever? She said: Rather, a Muslim. He said: No Muslim plants a plant wherefrom a man, an animal, or a bird eats except that it will be counted for him as a charity until the Day of Judgment..

Commentary : Islam has encouraged all types of righteous and good acts and has made them worthy of reward and recompense. One of these righteous acts promoted by Islam is doing whatever entails goodness and benefit for human beings and animals.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him and his father) narrates that the Prophet (may Allah's peace and blessings be upon him) entered "an orchard," i.e., a garden of palm trees, and ’Umm Ma‘bad was in that orchard. It is said: She is the wife of Zayd ibn Hārithah. The Prophet (may Allah's peace and blessings be upon him) asked her about the one who planted the palm trees in that orchard, whether he was a Muslim or a disbeliever. She informed him that the one who planted it was a Muslim. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "No Muslim plants a plant," i.e., cultivates plants, "wherefrom a man, an animal, or a bird eats" he (may Allah's peace and blessings be upon him) mentioned them in general to include all living beings in the sea and on land, "except that it will be counted for him as a charity until the Day of Judgment" because of eating from what he has planted, as long as the benefit of such plants remains even if it remains until the Day of Judgment. The Muslim was mentioned in particular because he mostly plants with the intention that Muslims would gain strength from the fruits of such a plant to worship Allah Almighty and because the Muslim is the one who gets a reward. In contrast, the disbeliever does not get a reward for his good deeds, which might only alleviate his punishment, or he might be provided with food and thus be repaid in this world.
The Hadīth indicates that rewards in the Hereafter for good deeds are exclusive to Muslims and not for the disbelievers.
It also points out the merit of agriculture and cultivation given their effect in populating the earth and benefitting all creatures.
It encourages the construction of earth so that man himself can live or those who come after him on account of whom he gets rewarded..

1553
Jābir ibn ‘Abdullah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: When - [another version reads]: if - you sell your brother some fruit and it is stricken by a calamity, it is unlawful for you to take anything from him. How can you take your brother's money unjustly?!.

Commentary : Islam is keen on protecting and maintaining rights, and such keenness is manifest in its warning against taking people's rights unjustly and its severe threat against whoever transgresses or violates such a prohibition.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) clarifies that if someone buys fruits from his Muslim brother, the form of this sale is to buy the fruits while still on the trees or while still in the seller's possession and not yet delivered to the buyer, then, the fruits are stricken by a calamity, which is a disaster or blight that overruns the fruits, causing their destruction and ruin. In this case, it will not be lawful for the seller, who is the owner of the fruits, to take anything from the buyer. How could he take his brother's money when the fruits are damaged and stricken by blight and calamity that prevented benefiting from them?! No one should take his brother's money wrongfully because when the fruits are spoilt, there is nothing left for the buyer in return for what he has paid. Hence, the Prophet (may Allah's peace and blessings be upon him) forbade selling fruits before they seem in good condition and ripen - as mentioned in the two Sahīh Collections - since rulings are based on what is predominant.
In the version mentioned in the two Sahīh Collections, the Prophet (may Allah's peace and blessings be upon him) was asked: "What is its good condition? He said: Till there is no danger of blight," and it turns out as desired as when it appears to be ripe, for only then, it is safe from disease, which is the blight..

1554
Jābir reported: The Prophet (may Allah's peace and blessings be upon him) commanded that calamities should be remitted..

Commentary : The Prophet (may Allah's peace and blessings be upon him) established the pillars of society upon mercy and solidarity, knowing that if financial transactions are not based on justice, they will lead to the spread of oppression and the transgressing of rights among people.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) commanded that Jawā’ih (calamities), plural of 'jā’ihah', which is the blight that affects fruits and leads to their eradication, should be remitted. This refers to every prevalent spoiler like rain, snow, locusts, wind, or fire. This means: If fruits are sold after seeming to be in good condition and were then hit by some calamity, the loss is to be suffered by the owner, not the buyer. In a version by Muslim: "If you sell your brother some fruit and it is stricken by a calamity, it is unlawful for you to take anything from him. How can you take your brother's money unjustly?!" This means: None of you should take his brother's money wrongfully because something predominant has overwhelmed the fruits without any negligence on the buyer's part. Therefore, the seller should not require him to pay for what Allah has damaged before he took possession of it in the usual manner, and because when the fruits are spoilt, there is nothing left for the buyer in return for what he has paid..

1556
Abu Sa‘īd al-Khudri reported: At the time of the Messenger of Allah (may Allah's peace and blessings be upon him) a man suffered a loss in fruits he had purchased, and his debts increased. The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Give him charity." So, the people gave him charity, but that was not enough to repay his debt in full. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to his creditors: "Take what you find, and that is all you may have.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) established the pillars of society upon mercy and solidarity. He used to urge creditors to reduce the debt for the debtor who was afflicted by some calamity that ruined his property, be it fruits, cash, assets, or anything else. Therefore, it became part of the Muslim's attitude to constantly seek to fulfill his Muslim brother's need, especially in times of calamities and misfortunes.
In this Hadīth, Abu Sa‘īd al-Khudri (may Allah be pleased with him) reports that at the time of the Messenger of Allah (may Allah's peace and blessings be upon him), a man's fruits, which he purchased but had not paid for yet, suffered blight that caused them damage, thereby his debts increased. The Messenger of Allah (may Allah's peace and blessings be upon him) commanded people to give him charity so he can repay his debt. In obedience to the Prophet's command, the Companions (may Allah be pleased with them) gave the man charity; however, what he took from people was not enough to settle his debt because it was huge, and there still remained an unsettled part thereof. The Messenger of Allah (may Allah's peace and blessings be upon him), thus, ordered the creditors - those to whom the debt was owed - to take what they found with him from the remaining fruits that could still be useful in addition to what he got from charity. His saying: "and that is all you may have," i.e., you should not ask for what is left of the debt and what he is not able to repay. It was said: That is all you may have because he is currently bankrupt and should be given respite until it is easy for him to pay it back, as Allah Almighty says: {If the debtor is in hardship, give him respite until it is easy for him to pay [the debt] back.} [Surat al-Baqarah: 280]
The Hadīth denotes that whatever the bankrupt still has, should be taken according to its assessed price. He should not be imprisoned or rebuked; rather, he should be given respite until it is easy for him to pay back, then he could settle his debts.
It also shows the merit of consoling the needy and the indebted, and it encourages the act of giving them charity..

1563
‘Abdullah ibn Abi Qatādah reported: Abu Qatādah went looking for his debtor, who hid from him. Then, when he found him, he (the debtor) said: "I am insolvent." Thereupon he said: "By Allah?" He said: "By Allah." So, he said: "I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'Whoever is pleased to be saved by Allah from the anguish of the Day of Judgment, let him give an insolvent respite or grant him remission.'".

Commentary : Islam is keen on providing treatment for evil human tendencies in transactions, as it is keen on solving disputes between people through tolerance and facilitation in fulfilling financial rights.
In this Hadīth, the Tābi‘i ‘Abdullah ibn Abi Qatādah reports that his father, Abu Qatādah al-Ansāri (may Allah be pleased with him), "went looking for his debtor," and the debtor is the person who owes money to someone else. The debtor hid from Abu Qatādah when he was searching for him, and when Abu Qatādah (may Allah be pleased with him) found him, the debtor said to him: "I am insolvent," and I have no money to repay your debt. So, Abu Qatādah (may Allah be pleased with him) asked him by Allah if he really did not have money, and the debtor swore by Allah that he was telling the truth.
Thereupon, Abu Qatādah (may Allah be pleased with him) informed him that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "'Whoever is pleased," i.e., glad "to be saved by Allah from the anguish of the Day of Judgment," "Karb" (anguish) means distress and poverty, and "the Karb of the Day of Judgment" means: its hardships and horrors. "Let him give the insolvent respite," i.e., postpone or delay the demand for payment for one who failed to repay it on time. "Or grant him remission," i.e., reduce the debt or cancel it, as Allah Almighty says: {If the debtor is in hardship, give him respite until it is easy for him to pay [the debt] back. But if you waive it as charity, that is better for you.} [Surat al-Baqarah: 280]
The Hadīth encourages the act of giving the insolvent person respite or canceling his debt..

1565
Jābir ibn ‘Abdullāh reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade the selling of a camel's copulation, selling water and land for cultivation. This is what the Prophet (may Allah's peace and blessings be upon him) forbade..

Commentary : There are some natural resources that man cannot dispense with and that are beneficial for all people. If such resources are unavailable, man will perish. Hence, they have been made common among Muslims. Moreover, one may possess what others cannot dispense with, and he may possess something without exerting effort, something that Allah has bestowed upon him, and it could exceed his need, and giving out this surplus is a manifestation of noble morals.
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 the selling of a camel's copulation. In a version by Al-Bukhāri, Ibn Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) forbade the stud fees of a stallion," which is the fee taken for the copulation of a male animal, whether a horse, camel, ram, etc. Its form: When someone gives his stud to someone else who owns females and keeps it with him until the stud mates with the females for a fee in return, or when the owner of the females brings them to the owner of the stud and leaves them with him. The Prophet (may Allah's peace and blessings be upon him) forbade this. It is said that because it is ambiguous and uncertain whether it will be of benefit or not and whether the female will or will not be inseminated, it is presumable and involves uncertainty. Or the prohibition could be interpreted as a way of encouraging noble morals and recommending lending it without a return so animals would reproduce abundantly. This is something that Muslims should be willing to grant each other because it is one type of simple assistance that leads to the dominance of the spirit of cooperation and solidarity among people. In the Hadīth of Anas ibn Mālik (may Allah be pleased with him) in At-Tirmidhi Collection, he reported: The Prophet (may Allah's peace and blessings be upon him) granted a concession in the honorarium, i.e., the Prophet (may Allah's peace and blessings be upon him) permitted the acceptance of a gift given by the female owner as an honorarium, not as a compensation.
He also forbade selling water. It is said: The prohibition is general, as water should not be sold to Muslims given the fact that it is from their life necessities. In another version by Muslim, the prohibition has to do with "selling excess water," which is the water exceeding the need of the well owner, his children, cattle, and crops. In the two Sahīh Collections, 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 withhold excess water to prevent thereby excess herbage," which is the grass. This means: When a man owns a well in the desert and it has water that exceeds his needs and there is grass that has no other source of water except this water, the cattle owner cannot graze it unless they are watered from this well, in this case, it is unlawful for him to withhold this excess water from the cattle and he has to give it out without compensation.
The Prophet (may Allah's peace and blessings be upon him) forbade land for cultivation, i.e., leasing it for cultivation. This is when a man gives his land to someone to cultivate in return for taking a share of his produce. This has many forms, as the Companions used to cultivate the land in return for one-third, one-fourth, or half its fruits during the lifetime of the Prophet (may Allah's peace and blessings be upon him). In the two Sahīh Collections and Musnad of Ahmad Collection - and this is the wording of Ahmad - Hanzhalah ibn Qays reported that Rāfi‘ ibn Khadīj said: "The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing farms. He said: I said: Even if it is in return for gold and silver? He said: No, but he forbade it in return for part of its produce, but in return for gold and silver, there is no harm in it." In a version by Muslim: "As for something known and guaranteed, there is nothing wrong with it." This Hadīth indicates that what the Prophet (may Allah's peace and blessings be upon him) has forbidden was something clearly evil, namely the unfair and unjust Muzāra‘ah (sharecropping). This is why he prohibited it; however, there is nothing wrong with something known and guaranteed in dinar and dirham, as mentioned in the Hadīths and narrations.
The Hadīth encourages the act of giving excess water for free without demanding compensation..

1568
Rāfi‘ ibn Kahdīj reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The price of a sold dog is evil, the earning of a prostitute is evil, and the earning of a cupper is evil.".

Commentary : Allah has made what is good lawful for His slaves and has made unlawful for them whatever is evil from among food, drink, gains, trade, etc. Shariah has also urged Muslims to have self-esteem and to look down on lowly things.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) said: "The price of a sold dog is evil," i.e., unlawful. This means that the price of selling or buying it or what is earned from that is ill-gotten money because it is prohibited to own or raise dogs except for dogs that are used in guarding livestock or farming. It is said: This is a general ruling, whether it is trained to hunt or untrained, and whether it is permissible to keep it or not. It is also said: The dog used in guarding and hunting is an exception because it is useful, as mentioned in the Sunan At-Tirmidhi Collection from the Hadīth of Abu Hurayrah (may Allah be pleased with him): "Except for the hunting dog." The version of Ad-Dāraqutni reads: "Except for the dog trained to hunt," which is the one accustomed to hunting. It is as if the Prophet (may Allah's peace and blessings be upon him) forbade the price of the dog except for the dog that is permitted to be kept for a certain benefit, or perhaps the prohibition of the dog's price was at the beginning of Islam. Then it was abrogated later, and it became permissible to use it in hunting and, thus became like all the birds of prey in terms of the permissibility of selling it.
Likewise, the money the adulteress takes in return for adultery and for giving herself to a foreign man is unlawful because adultery is unlawful, and the money gained therefrom is unlawful. The Prophet (may Allah's peace and blessings be upon him) called it "dowry" because it takes the form of a dowry, as it is paid in return for being allowed by the woman to have intercourse with her. In the pre-Islamic era of ignorance, they used to force their slave girls to commit adultery and take it as a means of earning money. But Islam criticized this, as Allah Almighty says: {Do not compel your slave girls into prostitution – if they wish to keep chaste – seeking the worldly gains of this life. But if anyone compels them, then Allah, after such a compulsion, is All-Forgiving, Most Merciful.} [Surat an-Nūr: 33]
"And the earnings of a cupper are evil." "Hajjām" (cupper) is the one making Hijāmah (cupping), which means drawing blood from veins and removing the bad blood from the body. Being an evil earning does not mean it is unlawful because the Prophet (may Allah's peace and blessings be upon him) had Hijāmah made for him and he paid the cupper a fee, as mentioned in the Two Sahīh Collections from the Hadīth of Ibn ‘Abbās (may Allah be pleased with him and his father). Had it been unlawful, the Prophet (may Allah's peace and blessings be upon him) would not have given him. So, the Hadīths that forbid the cupper's earnings and clearly state that they are evil are interpreted in the sense of encouraging the act of keeping away from and rising above this means of earning and promoting good morals and noble things. Or perhaps the prohibition was at the beginning of Islam, then it was abrogated. So, when he gave the cupper his fee, this abrogated the previous ruling..

1572
Jābir ibn ‘Abdullāh reported: The Messenger of Allah (may Allah's peace and blessings be upon him) commanded us to kill dogs; even when a woman brought her dog along with her from the desert, we used to kill it. Then, the Prophet (may Allah's peace and blessings be upon him) forbade killing them and said: Restrict yourselves to the pitch-black one that has two spots, for it is a devil..

Commentary : The pure Shariah has regulated the rulings of everything even animals, which include dogs. The Shariah has determined the way of benefiting from them and has clarified the rulings of what is lawful and unlawful regarding them.
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) commanded them to kill all dogs without any exception, to the extent that even when a woman came from the Bādiyah, which is the desert, bringing along her dog that would guard her and accompany her, we used to kill it in response to the Prophet's command. Afterwards, the Prophet (may Allah's peace and blessings be upon him) forbade killing dogs except for the pitch-black dog, the one that is totally black, "that has two spots," i.e., the two white spots above his eyes, as this dog is to be killed. His saying: "For it is a devil", means either in the true sense of the word for being pure harm that is void of any benefit or it is far from being beneficial and close to being harmful and detrimental, which is the case with the devil. So, this is a simile where the black dog is likened to the devil given its malice and because the black dog is the worst of dogs, the least in benefit, the most harmful, and the most mordacious.
It was authentically reported in other Hadīths that the Prophet (may Allah's peace and blessings be upon him) forbade killing dogs except for the mordacious dog that hurts people, which should be killed, as mentioned in the Hadīth of ‘Ā’ishah (may Allah be pleased with her) in the two Sahīh Collections: "Five animals are all vicious and harmful and are to be killed inside the Sacred Precincts: the crow, the kite, the scorpion, the mouse, and the mordacious dog."
In this Hadīth and similar ones, there is a prohibition of killing dogs, apart from those excluded, which are kept for benefiting from them in guarding, hunting, etc. It is said: Rather, he commanded killing them at first because people were so accustomed to having them, and dogs used to share with them their utensils. So, he wanted to wean them off that and, thus, gave the command of killing. However, when the idea of their filthiness and keeping them away became firmly established in themselves, he forbade this. Such a prohibition abrogated that command. So, the Prophet (may Allah's peace and blessings be upon him) forbade killing all dogs, even jet-black dogs, except for the harmful and aggressive ones..

1578
Abu Sa‘īd al-Khudri reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) delivering a sermon in Madīnah saying: "O People, Allah Almighty is alluding to intoxicants, and perhaps Allah will send down a ruling regarding it. So, whoever has some of it, let him sell it and benefit from it." He said: Only a short while after that, the Prophet (may Allah's peace and blessings be upon him) said: "Verily, Allah Almighty has forbidden intoxicants. Whoever knew this verse and had some of it, let him neither drink it nor sell it." He said: The people received this (prohibition) and came out into the street of Madīnah with what they had and poured it all out..

Commentary : Advising common people regarding their religious and worldly affairs is necessary, and the Prophet (may Allah's peace and blessings be upon him) was the keenest on offering his Ummah advice on their religious and worldly affairs.
In this Hadīth, Abu Sa‘īd al-Khudri (may Allah be pleased with him) reports: When the Prophet (may Allah's peace and blessings be upon him) felt that intoxicants would be prohibited - as it was lawful at first - he advised them to hasten to benefit from it. He addressed his Companions (may Allah be pleased with them) in a sermon that he delivered in Madīnah saying: "O People, Allah Almighty is alluding to intoxicants," i.e., He is mentioning it without prohibiting it or making it unlawful, in reference to the verse in which Allah Almighty says: {They ask you about intoxicants and gambling. Say, “In both, there is a great sin, and some benefits for people, but their sin is far greater than their benefit.”} [Surat al-Baqarah: 219] And His saying: {O you who believe, do not approach the prayer while you are intoxicated until you know what you are saying.} [Surat an-Nisā’: 43] The two verses include a reference and a hint that intoxicants will be inevitably prohibited. Hence, as a word of advice, the Prophet (may Allah's peace and blessings be upon him) ordered his Companions that whoever had something of such intoxicants should either sell it or benefit from it before it is completely prohibited in such a way that would make it impermissible to either sell it or benefit from it. This is because some of them used to work and trade in intoxicants and others used to keep and store them. The Prophet (may Allah's peace and blessings be upon him) wanted to protect their properties, and only a short while after the Prophet's advice, Allah revealed the prohibition of intoxicants in His Book saying: {O you who believe, intoxicants, gambling, [sacrificing on] stone alters, and divining arrows are of Satan’s evil work; therefore, avoid such [evil], so that you may be successful.} [Surat al-Mā’idah: 90] When it was revealed, the Prophet (may Allah's peace and blessings be upon him) informed them that whoever learned about this verse must "neither drink it nor sell it." So, all those who had something of the intoxicants poured it all out in the streets of Madīnah.
The Companions (may Allah be pleased with them) understood from the Prophet's prohibition of its drinking and selling that it must not also be used in any aspect. Hence, they hastened to pour it out and ruin it. Had it contained any permissible benefit, the Prophet (may Allah's peace and blessings be upon him) would have called attention to it.
The Hadīth indicates how the ruler should take care of his Ummah's interests, prepare people, and gradually issue rulings, especially concerning matters that are deeply rooted in the society.
It also shows how a true believer hastens to respond to Allah's command..

1579
‘Abdur-Rahmān ibn Wa‘lah as-Saba’i (from the people of Egypt) reported: That he asked ‘Abdullah ibn ‘Abbās about what is squeezed from grapes. Ibn ‘Abbas (may Allah be pleased with him and his father) said: A man gave the Messenger of Allah (may Allah's peace and blessings be upon him) a waterskin of wine as a gift. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: Did you know that Allah has forbidden it? He said: No. He, then, whispered to another man, so the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: What did you whisper to him? He said: I ordered him to sell it. He said: The One Who has forbidden drinking it has forbidden selling it. He said: So, he opened the waterskin and poured out what was in it..

Commentary : Khamr (intoxicants) is the mother of all evils and its harm is far greater than its benefit. A Muslim must by no means drink it. The Shariah has forbidden all forms of Khamr and all forms of benefiting from it.
In this Hadīth, the Tābi‘i ‘Abdur-Rahmān ibn Wa‘lah narrates that he asked ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) about the ruling on the drink extracted from grapes; he was apparently asking about the Khamr derived from grapes. ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) informed him that a man gave the Prophet (may Allah's peace and blessings be upon him) "a waterskin of wine" as a gift. "Rāwiyah" (waterskin): a container made of skin. Thereupon, the Prophet (may Allah's peace and blessings be upon him) asked him: Did you know that Allah Almighty has forbidden it? Perhaps the question was intended to find out about his stance, for if he knew about its prohibition, he would object upon him for giving it as a gift, holding and carrying it, and he would be subject to discretionary punishment. However, when he informed him that he did not know about it, he excused him. It is possible that the man was among those outside Madīnah before the ruling of its prohibition spread. So, the man negated having any knowledge about its prohibition and its unlawfulness. This man whispered secretly to another man beside him without letting the Prophet (may Allah's peace and blessings be upon him) hear him. The Prophet (may Allah's peace and blessings be upon him), thus, asked him: "What did you whisper to him?" The Prophet (may Allah's peace and blessings be upon him) asked him about what he whispered only because he probably thought that his words to the other man had to do with this wine, so he wanted to clarify to him the comprehensiveness of the ruling of Khamr and how the prohibition is not just about drinking it as will be clarified later. The man answered the Prophet (may Allah's peace and blessings be upon him) saying: "I ordered him to sell it." In a version by Ahmad: "The man went to his servant and said: Go and sell it," whereupon, he (may Allah's peace and blessings be upon him) said: "The One Who has forbidden drinking it has forbidden selling it," so selling it is just as prohibited as drinking it. His saying: "The One," is an indirect reference to the name of Allah Almighty, as if he said: Allah has forbidden drinking it and has forbidden selling it. It could also mean: What required the prohibition of drinking it required the prohibition of selling it, since it could only be wanted for drinking, so, if drinking is forbidden, then the sale is impermissible as it is deemed to be consumption of property wrongfully. So, the man opened the Mazādah - which is the waterskin - and poured out what was in it and got rid of it.
What is apparent from the reporting of Ibn ‘Abbās (may Allah be pleased with him and his father) is that this Hadīth is an answer to the question of ‘Abdur-Rahmān ibn Wa‘lah is to make it clear that the prohibition is relevant to whatever is considered Khamr, is intoxicating, and causes one to lose control of his mental faculties, whether it is made from grapes or other things.
The Hadīth highlights the Prophet's good approach of teaching.
It points out the prohibition of selling intoxicants.
It indicates that whoever presents something unlawful as a gift, his gift must not be accepted.
It signifies that whoever commits a sin without knowing about its prohibition incurs no sin and must not be subject to discretionary punishment..

1585
‘Uthmān ibn ‘Affān reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: Do not sell a dinar for two dinars or a dirham for two dirhams..

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the laws that have been revealed. Riba has various types, all of which are prohibited. Riba al-Fadl (usury of surplus) is one type and it means selling an item that is subject to Riba rulings for another of the same type with excess in one of the two, like selling a gold dinar for two dinars and a silver dirham for two dirhams, which have been prohibited by the Prophet (may Allah's peace and blessings be upon him) in this Hadīth.
An example of this is selling new gold or silver coins for those that weigh more, thus, taking in return for every one coin two old gold or silver coins. The Shariah states that such a sale is not to be concluded unless they are both alike and equal in weight, regardless of the quality or the inferiority, and on condition that the two currencies are present during the sale transaction and are exchanged hand to hand. So, equality and exchange during the contract session are conditions when selling an item for another item of the same type. However, if the type varies and the cause remains - like selling gold for silver - equality is no longer required, but exchange during the contract session is still a condition, as the Prophet (may Allah's peace and blessings be upon him) said in Sahīh Muslim Collection: "If these classes differ, sell as you wish as long as payment is made hand to hand."
The Hadīth indicates the prohibition of Riba al-Fadl (usury of surplus)..

1586
Mālik ibn Aws ibn al-Hadathān reported: I came saying: "Who will exchange the dirhams?" Talhah ibn ‘Ubaydullah, who was with ‘Umar ibn al-Khattāb, said: "Show us your gold, then come to us when our servant comes to give you your silver." Thereupon, ‘Umar ibn al-Khattāb said: "No, by Allah, you must either give him his silver (now) or give him back his gold, for the Messenger of Allah (may Allah's peace and blessings be upon him) said: 'Silver for gold is Riba (usury) unless they are exchanged on the spot; wheat for wheat is Riba unless they are exchanged on the spot; barley for barley is Riba unless they are exchanged on the spot; and dried dates for dried dates is Riba unless they are exchanged on the spot.'".

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the revealed laws.
In this Hadīth, Mālik ibn Aws ibn al-Hadathān (may Allah be pleased with him) reports that he came to a gathering and ‘Umar ibn al-Khattāb (may Allah be pleased with him) was among them. Mālik was saying: "Who will exchange the dirhams?" i.e., Who will buy the golden dinars that I have with silver dirhams, as Mālik ibn Aws ibn al-Hadathān had one hundred dinars - as mentioned in the version of Al-Bukhāri - which he wanted to exchange for dirhams. Talhah ibn ‘Ubaydullah - who was in this gathering with ‘Umar ibn al-Khattāb (may Allah be pleased with him) - said: "Show us your gold," i.e., give us your dinars to see them, "then come to us" later on "when our servant comes, we will give you your silver," i.e., the silver dirhams. On hearing this, ‘Umar ibn al-Khattāb (may Allah be pleased with him) said: "No," which indicates his refusal of this kind of transaction. Then, ‘Umar (may Allah be pleased with him) swore that he should give him the silver he wanted to buy on the spot, or he should give him back the gold that he took from him. He explained that by quoting the statement of the Messenger of Allah (may Allah's peace and blessings be upon him): "Silver for gold is Riba," i.e., selling silver for gold is Riba (usury) in all cases "unless they are exchanged on the spot," i.e., except in the case of physical presence and the immediate exchange of items hand to hand. Likewise, selling "Burr" - which is wheat - for Burr, selling barley for barley, and selling dried dates for dried dates all constitute Riba in all cases except in the case of physical presence and the immediate exchange of items hand to hand.
The Hadīth denotes the prohibition of the Nasī’ah Riba (usury of deferred payment).
It also encourages the act of forbidding evil for whoever has the ability to do so.
It points out that the evidence should be mentioned when forbidding evil.
It also shows that some knowledge may not be known to an old man until someone else reminds him of it..

1587
Abu Qilābah reported: I was in the Levant in a circle and Muslim ibn Yasār was there. There came Abu al-Ash‘ath. He said: They said: Abu al-Ash‘ath, Abu al-Ash‘ath. So, he sat down. I said to him: Narrate to our brother the Hadīth of ‘Ubādah ibn as-Sāmit. He said: Yes. We set out on an expedition while Mu‘āwiyah was the leader of the people, and we gained a lot of spoils. There were silver utensils among such spoils, so Mu‘āwiyah ordered a man to sell them for the people's payments. The people hastened to that. On hearing about it, 'Ubādah ibn as-Sāmit stood up and said: Verily, I heard the Messenger of Allah (may Allah's peace and blessings be upon him) forbidding the sale of gold for gold, silver for silver, wheat for wheat, barley for barley, dry dates for dry dates, and salt for salt except equal for equal and like for like. So, whoever made or accepted an addition has committed Riba (usury). Thereupon, the people returned what they had taken. On hearing about it, Mu‘āwiyah stood up and delivered a sermon saying: What is the matter with some men narrating from the Messenger of Allah (may Allah's peace and blessings be upon him) Hadīths that we had not heard from him although we saw and accompanied him?! Thereupon, ‘Ubādah ibn as-Sāmit stood up and repeated the story, then said: We will surely narrate what he heard from the Messenger of Allah (may Allah's peace and blessings be upon him) even if Mu‘āwiyah disliked this, or he said, Even if it is against his will. I do not mind if I do not accompany him in his troops on a black night..

Commentary : The Companions (may Allah be pleased with them) used to advise one another in all states. They used to convey the Shariah-related commands and prohibitions without showing favoritism to or fear of a ruler or a caliph, and they would all comply with the truth.
In this Hadīth, the Tābi‘i Abu Qilābah ‘Abdullah ibn Zayd reports that he was in the Levant - which is currently Syria, Jordan, Palestine, and Lebanon - and was sitting in a circle that was attended by the Tābi‘i Muslim ibn Yasār. They were probably holding a gathering of knowledge. Then, Abu al-Ash‘ath Sharāhīl ibn Ādah came and sat with them. Abu Qilābah said to him: "Narrate to our brother" referring to Muslim ibn Yasār. Abu al-Ash‘ath responded to him and narrated to him the Hadīth of the Companion ‘Ubādah ibn as-Sāmit (may Allah be pleased with him) and reported that they fought a battle, led by Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him and his father), and the Muslims gained a lot of spoils. "Ghanīmah" (spoils): it is everything Muslims take from the disbelievers' properties after overpowering and conquering them. There were silver utensils among the spoils, so Mu‘āwiyah (may Allah be pleased with him) commanded a man to sell them in dirhams as a deferred payment from the people's payments. "U'tiyāt" (payments) is the plural of "u'tiyah", and it refers here to what the country gives the soldiers as a regular payment monthly or annually. This means: He ordered these silver utensils to be sold in dirhams as a deferred payment until the buyers received their salaries. So, people from the army havetened to buy these utensils in return for deferred dirhams until it was time for them to receive their wages. ‘Ubādah ibn as-Sāmit (may Allah be pleased with him), who was present in the army, learned about this, so he stood up and delivered a sermon saying: Verily, I heard the Messenger of Allah (may Allah's peace and blessings be upon him) forbidding the sale of gold for gold, silver for silver, wheat for wheat, barley for barley, dry dates for dry dates, and salt for salt except equal for equal and like for like, i.e., The Prophet (may Allah's peace and blessings be upon him) forbade selling these similar types in all cases unless they are like for like, i.e., equal in weight, and are visible, and present not absent, as mentioned in the two Sahīh Collections: "Do not sell available money for something absent."
The one who gives excess and the one who asks for it each of them has committed the prohibited Riba (usury), and both are equally sinful.
On hearing this, the people returned the utensils they had taken to the man who had sold them to them. When Mu‘āwiyah (may Allah be pleased with him and his father) heard about the Hadīth that was narrated by ‘Ubādah, he stood up and delivered a sermon saying: "What is the matter with some men?" alluding to what 'Ubādah (may Allah be pleased with him) had said, "narrating from the Messenger of Allah (may Allah's peace and blessings be upon him) Hadīths that we had not heard from him although we saw" him, i.e., we used to be in his presence and accompany him in his journeys. It seems that Mu‘āwiyah (may Allah be pleased with him) neither heard nor knew about this Hadīth, as was the case with others who did not know about it initially. The fact that he (may Allah be pleased with him) did not hear it does not serve as proof. Thereupon, Ubādah ibn as-Sāmit (may Allah be pleased with him) stood up when Mu‘āwiyah criticized him, and repeated the Hadīth once again and said: "We will surely narrate," i.e., we will surely tell people "what he heard from the Messenger of Allah (may Allah's peace and blessings be upon him) even if Mu‘āwiyah disliked it," referring to Mu‘āwiyah ibn Abi Sufyān, the army leader, or he said: "Even if it is against his will," i.e., even if he is disgraced and stuck to dust. Then, he said: "I do not mind if I do not accompany him," i.e., I do not care about not accompanying him, and I do not want to be employed among his soldiers, and I want to part with him on a black night, i.e., dark and moonless.
The Hadīth signifies the keenness to convey the Sunnah acts and spread knowledge even if it is against the will of anyone.
It highlights the prohibition of Riba.
It stresses that the truth should be declared even if the one to whom it is declared is senior..

1588
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: Gold for gold, weight for weight, like for like; and silver for silver, weight for weight, like for like. Whoever gives or takes more is engaged in Riba (usury)..

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the laws that have been revealed. Riba has various types, all of which are prohibited. Riba al-Fadl (usury of surplus) is one type of it; it means selling an item that is subject to Riba rulings for another of the same kind with excess in one of the two, like selling a gold dinar for two dinars and a silver dirham for two dirhams. Hence, the Prophet (may Allah's peace and blessings be upon him) ordered us in this Hadīth to sell gold for gold - whether in the form of gold dinars or others - weight for weight and like for like without addition or reduction, so, both should be similar in weight and equal. Likewise, silver is to be sold for silver - whether in the form of silver dirhams or others - weight for weight and like for like without addition or reduction, so both should be equal in weight. Whoever gives more or takes more has committed unlawful Riba.
Other versions have clarified that if the types vary, then selling with a surplus is permissible; however, the sale should not be for a deferred payment; rather, it should be immediate, as the Prophet (may Allah's peace and blessings be upon him) said in the two Sahīh Collections - and this is the wording of Al-Bukhāri -: "And sell gold for silver and silver for gold as you wish." In Sahīh Muslim Collection: "If these classes differ, sell as you wish as long as payment is made hand to hand."
The Hadīth highlights the prohibition of Riba al-Fadl (usury of surplus).
It stresses the prohibition of all transactions that entail harm to people in terms of their properties and relations..

1591
Hanash reported: We were along with Fadālah ibn' Ubayd on an expedition. A necklace made of gold, silver and jewels fell to my and my friends' lot. I wanted to buy it, so I asked Fadālah ibn' Ubayd, at which point he said: Separate its gold and place it in one pan and place your gold in the other pan and do not receive but like for like, as I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: Whoever believes in Allah and the Last Day should not take but like for like..

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the laws that have been revealed. Riba al-Fadl (usury of surplus) is one of the types of Riba; it means selling an item that is subject to Riba rulings for another of the same type with excess in one of the two, like selling a gold dinar for two dinars and a silver dirham for two dirhams.
In this Hadīth, the Tābi‘i Hanash as-San‘āni narrates that they were with the Companion Fadālah ibn ‘Ubayd (may Allah be pleased with him) on an expedition. A necklace, a piece of women's jewelry worn around the neck, from the spoils fell to his lot along with a group of his companions and it had gold, silver, and jewels like pearls and the like. Hanash wanted to buy it all and take his companions' share, so he asked Fadālah ibn' Ubayd (may Allah be pleased with him) about the ruling and manner of buying it along with everything in it. Thereupon, Fadālah (may Allah be pleased with him) ordered him to remove and separate its gold and place it in a balance pan - where the weighed item is put - and to put his gold on the opposite pan so there would be equality between the two amounts of gold without any surplus, and this could not be known except by separating it from the jewels. Then, he should not take of its gold except for like of his own gold that he deemed a payment for it so that he would not give or take any extra and, thus, engage in unlawful Riba. Likewise, the silver in it should be sold for an equal weight, and other jewels should be sold at their price for cash. He then justified this by saying that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Whoever believes in Allah" Who created him and has full faith in Him "and the Last Day", which is the Day of Judgment to which he will return and on which he will receive recompense for his deeds, should not buy gold or silver except like for like in terms of weight without any addition or surplus.
The Hadīth emphasizes the prohibition of Riba, as it linked its prohibition to belief in Allah and the Last Day..