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Hadith
337
It was narrated that ‘Umayr, the freed slave of Ibn ‘Abbas, said: ‘Abdullah ibn Yasar, the freed slave of Maymunah, the wife of the Prophet (blessings and peace of Allah be upon him), went to visit Abu Juhaym ibn al-Harith ibn al-Simmah al-Ansari. Abul Juhaym al-Ansari said: The Prophet (blessings and peace of Allah be upon him) came from the direction of Bi’r Jamal and was met by a man who greeted him with salaam, but the Prophet (blessings and peace of Allah be upon him) did not return the greeting until he turned to the wall and wiped his face and hands, then he returned the greeting..

Commentary : Tayammum is a concession that Allah (may He be exalted) has prescribed for His slaves when water is not available or it is not possible to use it, so as to make things easy for them, as it makes it permissible to offer the prayer and do other acts of worship. So if a Muslim is not in a state of purity, and cannot find water, but he wants to mention the name of Allah (may He be exalted), then he may do tayammum before mentioning Him, as is indicated by this hadith. Abu Juhaym ibn al-Harith ibn al-Simmah al-Ansari narrates that when the Prophet (blessings and peace of Allah be upon him) came from the direction of Bi’r Jamal – which is a place near Madinah – he was met by a man who greeted him with salaam, but he did not return the greeting until he turned to a wall, patted it with his hands, and wiped his face and hands, then he returned the man’s greeting. That was because al-Salaam is one of the names of Allah (may He be exalted), so the Prophet (blessings and peace of Allah be upon him) wanted to mention the name of Allah when he was in a state of purity. Hence he did tayammum, then he returned the man’s greeting.
This hadith indicates that tayammum may be done for supererogatory actions and virtuous deeds, and not only for obligatory deeds.
It indicates that tayammum may be done when not travelling, if there is no water available, or if one is not able to use it.
It indicates that tayammum consists of patting the dust once to wipe the face and hands..

338
It was narrated that ‘Abdul Rahman ibn Abza said: A man came to ‘Umar ibn al-Khattab and said: I became junub and could not find any water. ‘Ammar ibn Yasir said to ‘Umar ibn al-Khattab: Do you not remember when we were on a journey, you and I? As for you, you did not pray; as for me, I rolled in the dust and prayed. I mentioned that to the Prophet (blessings and peace of Allah be upon him), and the Prophet (blessings and peace of Allah be upon him) said: “It would have been sufficient for you to do like this.” Then the Prophet (blessings and peace of Allah be upon him) patted the ground with his hands and blew onto them, then he wiped his face and hands with them..

Commentary : Tayammum is a concession that Allah (may He be exalted) has prescribed for His slaves when water is not available or it is not possible to use it, so as to make things easy for them, as it removes impurity (hadath) and makes it permissible to offer the prayer and do other acts of worship. In this hadith, the Tabi‘i ‘Abdul Rahman ibn Abza narrates that a man from the desert – as mentioned in the report of ‘Abdul Razzaq – came to ‘Umar ibn al-Khattab (may Allah be pleased with him) and told him that he had become junub, but he could not find any water with which to 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 from it.
The response of ‘Umar (may Allah be pleased with him), according to a report narrated by Muslim, was to say: Do not pray. He told him not to pray until he could find water. According to a version narrated by Abu Dawud, he said: As for me, I would not pray until I could find water. It is as if ‘Umar thought that he should not pray until he found water with which to purify himself, then he could pray. At this point, ‘Ammar ibn Yasir reminded ‘Umar ibn al-Khattab (may Allah be pleased with them) of something that had happened to both of them, as he said: O Commander of the Faithful, do you not remember when you and I were on a journey? According to a report narrated by Muslim, he said: …and we became junub. They both became junub whilst they were on a journey, and they could not find any water. As for ‘Umar (may Allah be pleased with him), he refrained from praying, because he expected to reach water before the time for the prayer ended, or because he believed that tayammum was only valid in the case of minor impurity, not major impurity (janabah). As for ‘Ammar (may Allah be pleased with him), he drew an analogy between major impurity and minor impurity, and therefore he rolled in the dust in order to remove the major impurity. It is as if, because he believed that tayammum could be an alternative for wudu’ and it is done in a similar manner to it, he thought that tayammum could also be done in a manner similar to ghusl. Then he prayed after that. When he returned to Madinah, he told the Prophet (blessings and peace of Allah be upon him) about that, and the Prophet (blessings and peace of Allah be upon him) said: “It would have been sufficient for you to do like this,” then he patted the ground with his hands and blew onto them, to reduce the dust, then he wiped his face and hands with them. Thus he taught him how to do tayammum, and he taught him that it is valid for both major impurity (janabah) and minor impurity.
In this hadith, we see that the Sahabah strove to work out issues (ijtihad) at the time of the Prophet (blessings and peace of Allah be upon him).
It also indicates that making analogies (qiyas) is valid..

347
It was narrated that Shaqiq said: I was sitting with ‘Abdullah and Abu Musa al-Ash‘ari, when Abu Musa said to him: What if a man becomes junub and cannot find water for a month; would he not do tayammum and pray? Then how do you understand this verse in Surat al-Ma’idah, {[But if you] do not find water, then seek clean earth…} [al-Ma’idah 5:6]? ‘Abdullah said: If that concession was granted to them, then you would most likely see them, every time they found the water to be cold, seeking clean earth [to do tayammum]. I said: So you dislike it for that reason? He said: Yes. Abu Musa said: Did you not hear what ‘Ammar said to ‘Umar? [He said:] The Messenger of Allah (blessings and peace of Allah be upon him) sent me on an errand, and I became junub but could not find any water, so I rolled in the dust as an animal does. I mentioned that to the Prophet (blessings and peace of Allah be upon him) and he said: “It would have been sufficient for you to do like this.” Then the Prophet (blessings and peace of Allah be upon him) patted the ground with his hands once, then he shook them [to remove excess dust], then he wiped the back of his [right] hand with the palm of his left hand, or the back of his left hand with the palm of his [right] left, then he wiped his face with them. ‘Abdullah said: Did you not see that ‘Umar was not convinced by what ‘Ammar said? Ya‘la added, narrating from al-A‘mash, from Shaqiq: I was with ‘Abdullah and Abu Musa, and Abu Musa said: Did you not hear what ‘Ammar said to ‘Umar? [He said:] The Messenger of Allah (blessings and peace of Allah be upon him) sent me and you, and I became junub and rolled in the dust. Then we came to the Messenger of Allah (blessings and peace of Allah be upon him) and told him about that, and he said: “It would have been sufficient for you to do like this.” And he wiped his face and hands once..

Commentary : Tayammum is a concession that Allah (may He be exalted) has prescribed for His slaves when water is not available or it is not possible to use it, so as to make things easy for them, as it removes impurity (hadath) and makes it permissible to offer the prayer and do other acts of worship.
‘Abdullah ibn Mas‘ud (may Allah be pleased with him) narrated that in the beginning, tayammum was an alternative to wudu’ only, not to ghusl. In this hadith, the Tabi‘i Shaqiq ibn Salamah reports the discussion that took place between ‘Abdullah ibn Mas‘ud and Abu Musa al-Ash‘ari (may Allah be pleased with them both) about this matter, as Abu Musa (may Allah be pleased with him) said to ‘Abdullah ibn Mas‘ud (may Allah be pleased with him): What if a man becomes junub and cannot find water for a month; would he not do tayammum and pray? Abu Musa objected to the view of Ibn Mas‘ud (may Allah be pleased with him) which said that tayammum cannot be done in the case of janabah, and a person in this situation cannot pray until he finds water. Then he [Abu Musa] quoted as evidence [to refute the view of Ibn Mas‘ud] the verse in which Allah (may He be exalted) says: {[But if you] do not find water, then seek clean earth…} [al-Ma’idah 5:6] ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) responded to him by saying that if people were granted a concession allowing them to do tayammum in this case, then people would most likely, every time they found the water to be cold, seek clean earth [to do tayammum] and they would stop washing with water. Ibn Mas‘ud (may Allah be pleased with him) suggested that if we go along with the view that it is permissible for the one who is junub to do tayammum, that might open the door to being too heedless with regard to tayammum, so everyone who found the water cold would do tayammum [instead of ghusl]. Thus he wanted to prevent people from resorting to it for trivial reasons, by preventing them from doing tayammum to cleanse themselves from janabah instead of doing ghusl. But Abu Musa (may Allah be pleased with him) quoted the hadith of ‘Ammar ibn Yasir (may Allah be pleased with him), in which he said that the Messenger of Allah (blessings and peace of Allah be upon him) sent him on an errand, and that during this journey he became junub, so he rolled in the dust like an animal. According to a report narrated in Sahih al-Bukhari, ‘Umar ibn al-Khattab was with ‘Ammar (may Allah be pleased with them both), and he also became junub, but he refrained from doing tayammum and decided not to pray until he was able to find water. Then when ‘Ammar returned, he told the Prophet (blessings and peace of Allah be upon him) about that, and that he had rolled in the dust with the intention of doing tayammum to cleanse himself of janabah. So the Prophet (blessings and peace of Allah be upon him) taught him how to do tayammum, which is to pat the dust with both hands, then blow on them to reduce the dust, then wipe the hands and face with them. This proves that it is valid for one who is junub to do tayammum. Thus ‘Abdullah ibn Mas‘ud disagreed with Abu Musa (may Allah be pleased with them both), and said to him: Did you not see that ‘Umar was not convinced of what ‘Ammar said? Here he was referring to when ‘Umar ibn al-Khattab (may Allah be pleased with him) did not remember that the Prophet (blessings and peace of Allah be upon him) said this to ‘Ammar (may Allah be pleased with him) when ‘Ammar (may Allah be pleased with him) told him about this incident. It was as if ‘Abdullah (may Allah be pleased with him) was using ‘Umar’s view as evidence to prove that tayammum was not valid in the case of janabah and major impurity.
This hadith highlights the fact that the Sahabah used to discuss issues of knowledge and quote as evidence the Book of Allah, the Sunnah of His Prophet (blessings and peace of Allah be upon him) and sound analogies to both. .

350
It was narrated that ‘A’ishah the Mother of the Believers said: When Allah first enjoined the prayer, each prayer was two rak’ahs, whether one was at home or travelling. Then the prayer when travelling was confirmed and remained as it was, and the prayer when not travelling was increased..

Commentary : The revelation came down to the Prophet (blessings and peace of Allah be upon him) gradually. By the wisdom of Allah (may He be exalted), some rulings were abrogated. This gradual approach was done to achieve some purposes, or to make things easy, or for other reasons.
In this report, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) narrates that in the beginning, before the Mi‘raj, all the prayers consisted of two rak‘ahs, whether one was at home or travelling. After that, the five daily prayers were enjoined, then obligatory prayers that were offered when not travelling were increased; Zuhr, ‘Asr and ‘Isha were increased to four rak‘ahs when not travelling, after having been two. Fajr, however, remained as two rak‘ahs because of the lengthy recitation in it; and Maghrib became three rak‘ahs, because it is the Witr of the day. Prayer offered when travelling remained two rak‘ahs, as it had been originally, except for Maghrib, which cannot be shortened.
It was said that after the Prophet (blessings and peace of Allah be upon him) reached Madinah and settled there, prayer offered when travelling was made lighter with the revelation of the verse, {And when you travel throughout the land, there is no blame upon you for shortening the prayer, [especially] if you fear that those who disbelieve may disrupt [or attack] you. Indeed, the disbelievers are ever to you a clear enemy} [al-Nisa’ 4:101]. Thus we may say that when they said that prayer when travelling remained as it was, the Arabic phrase may be understood as meaning that the prayer when travelling ended up lighter and did not continue to be the same as it was initially enjoined..

355
It was narrated from ‘Umar ibn Abi Salamah that he saw the Prophet (blessings and peace of Allah be upon him) praying in a single garment in the house of Umm Salamah, with the ends of it wrapped over his shoulders..

Commentary : One of the distinguishing characteristics of the Islamic religion is that it makes things easy for people. Allah (may He be glorified and exalted) has not enjoined anything but that which is easy to apply. One example of that is making it easy to do acts of worship. In this hadith, ‘Umar ibn Abi Salamah – the stepson of the Prophet (blessings and peace of Allah be upon him); he was the son of Umm Salamah the wife of the Prophet (blessings and peace of Allah be upon him) – narrates that he saw the Prophet (blessings and peace of Allah be upon him) praying in a single garment in the house of Umm Salamah, with the ends of it wrapped on his shoulders. The word translated here as shoulder refers to the place where the shoulder meets the side of the neck and it is the place where the garment is placed on both sides. What that means is that he put the right edge of his garment on his left shoulder and the left edge of his garment on his right shoulder, then he tied the two ends over his chest, which is known as ishtimal; it is done to prevent the garment from falling and uncovering the ‘awrah. This ruling applies to one who only owns one garment, if the garment is big enough for that and can cover the entire body. But if the garment is narrow or small, then the individual should pray with it wrapped around his waist to cover his ‘awrah and the lower half of his body, as is mentioned in the hadith of Jabir ibn ‘Abdillah (may Allah be pleased with him) in Sahih al-Bukhari..

357
It was narrated from Abul Nadr the freed slave of ‘Umar ibn ‘Ubaydillah, that Abu Murrah, the freed slave of Umm Hani’ bint Abi Talib told him that he heard Umm Hani’ bint Abi Talib say: I went to the Messenger of Allah (blessings and peace of Allah be upon him) during the year of the conquest [of Makkah], and I found him doing ghusl, with his daughter Fatimah screening him. I greeted him with salaam, and he said: “Who is that?” I said: I am Umm Hani’ bint Abi Talib. He said: “Welcome, Umm Hani’!” When he had finished his ghusl, he stood and prayed eight rak‘ahs, wrapped in a single garment. Then when he had finished, I said: O Messenger of Allah, The son of my mother is saying that he is going to kill a man to whom I have offered my protection, So-and-so the son of Hubayrah. The Messenger of Allah (blessings and peace of Allah be upon him) said: “We grant protection to whomever you grant protection to, O Umm Hani’.” Umm Hani’ said: That happened at midmorning..

Commentary : Offering protection is a promise that one of the Muslims may give to a disbeliever, according to which that person becomes safe on the basis of that promise, and his life and property are protected.
In this hadith, Umm Hani’ bint Abi Talib (may Allah be pleased with her) – who was a paternal cousin of the Messenger of Allah (blessings and peace of Allah be upon him) – narrates that she went to the Prophet (blessings and peace of Allah be upon him) during the year of the conquest [of Makkah], which occurred in 8 AH. According to a report in Sahih al-Bukhari, that happened at midmorning; midmorning (duha) extends from the time when the sun has risen to the height of a spear until just before Zuhr. That happened in her house, as is stated in a report narrated in Sahih al-Bukhari. She found him doing ghusl, with his daughter Fatimah (may Allah be pleased with her) shielding him from view, so that he would not be seen. She greeted him with salaam, and the Prophet (blessings and peace of Allah be upon him) asked who she was, so she told him that she was Umm Hani’, whereupon the Prophet (blessings and peace of Allah be upon him) welcomed her.
Then she narrates that when the Prophet (blessings and peace of Allah be upon him) had finished his ghusl, he prayed eight rak‘ahs, wrapped in a single garment. The way in which that garment was worn was that he placed the right edge of the garment on his left shoulder, and placed the left edge of it on his right shoulder, then tied the two ends over his chest. This is what is called ishtimal, and it is done to make the garment more secure in covering the ‘awrah.
When he finished his prayer, she said to him: The son of my mother – meaning ‘Ali ibn Abi Talib – is threatening that he is going to kill a man to whom I have granted protection. The Prophet (blessings and peace of Allah be upon him) said: “We grant protection to whomever you grant protection to.” Umm Hani’ said: That happened at midmorning.
This hadith indicates that a woman may grant protection to a polytheist (mushrik).
It highlights the good manners of the Messenger of Allah (blessings and peace of Allah be upon him), how he upheld the ties of kinship, how he spoke kind words, was of a gentle nature, and welcomed visitors warmly.
It also indicates that it is prescribed to offer the Duha prayer..

358
It was narrated that Ibn ‘Umar (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Do not aim to offer your prayer when the sun is rising or setting.”.

Commentary : There are specific times for the five daily obligatory prayers. With regard to supererogatory and voluntary prayers, it is permissible to offer them at any time, apart from the fact that the Prophet (blessings and peace of Allah be upon him) forbade praying at certain times, which include what is mentioned in this hadith, namely the time when the sun is rising and the time when it is setting. The Prophet (blessings and peace of Allah be upon him) said: “Do not aim to offer your prayer when the sun is rising or setting.” In other words, do not seek out these two times to pray. The reason for that – as mentioned in other reports – is that the sun rises between the two sides of the head of a devil, or the side of the head of the Shaytan rises with it, and because some of the disbelievers used to prostrate to the sun and pray to it at these two times. Therefore it is prohibited to pray at these two times, in order to differ from these disbelievers.
This prohibition is understood to refer to voluntary prayers at these times. In the case of one who has an excuse for not having caught up with the obligatory prayer at the beginning of its time, he may pray at the end of its time and catch up with the prayer before the sun rises and before it sets, as it says in the hadith narrated by al-Bukhari: “Whoever catches up with one rak‘ah of Fajr before the sun rises has caught up with Fajr.” Or it may be that the prohibition is on praying deliberately at the time of sunrise or sunset. However, if it is not done deliberately – as in the case of one who wakes up or remembers after having forgotten – he may pray (at those times) and there is no blame on him..

358
It was narrated from Abu Hurayrah that someone asked the Messenger of Allah (blessings and peace of Allah be upon him) about praying in a single garment. The Messenger of Allah (blessings and peace of Allah be upon him) said: “Does everyone among you have two garments?”.

Commentary : One of the distinguishing characteristics of the Islamic religion is that it makes things easy for people. Allah (may He be glorified and exalted) has not enjoined anything but that which is easy to apply.
In this hadith, Abu Hurayrah narrates that someone came to the Prophet (blessings and peace of Allah be upon him) and asked him about the ruling on praying in a single garment: was that permissible and valid, or not? The Prophet (blessings and peace of Allah be upon him) gave a response which implied the answer and gave a fatwa, as he said: “Does everyone among you have two garments?” This was a question which indicated that he found the first question somewhat odd, for if not everyone among you can afford two garments, and the prayer is obligatory, then it should be valid to pray in a single garment so long as it covers the ‘awrah, because this is a religion of ease and Allah does not burden any soul with more than it can bear. At the beginning of Islam, the Sahabah were extremely poor, and perhaps they could only afford one garment, which they would use in various ways for various purposes, including prayer. When Allah enabled the Muslims to make conquests, they prayed in two garments, a rida’ (upper garment) and izar (lower garment), so that this would be more covering for the body and the ‘awrah, and it would be more appropriate for the one who was standing in prayer, in addition to improving his appearance when standing before Allah (may He be glorified and exalted)..

359
It was narrated that Abu Hurayrah said: The Prophet (blessings and peace of Allah be upon him) said: “No one of you should pray in a single garment of which nothing is on his shoulders.”.

Commentary : Prayer is an act of worship that nourishes the soul. In the prayer, the individual stands before his Lord, and he should cover his body and his ‘awrah, presenting himself in a manner that is appropriate to standing before Allah (may He be glorified). The Prophet (blessings and peace of Allah be upon him) explained what is permissible when praying and what is not permissible. This hadith includes the Prophet’s instructions not to pray in a single garment, leaving the shoulders bare, in such a manner that nothing is placed over them to cover them. The word translated here as shoulder refers to the place where the shoulder meets the neck. That is because, even though the shoulder is not ‘awrah, covering it will make the covering of the ‘awrah more secure, because if a man wraps his garment around his waist with nothing on his shoulders, there is no guarantee that his ‘awrah will not become uncovered. This is in contrast to the situation when he puts part of it on his shoulders. This is more respectful before Allah (may He be exalted).
This is indicative of how Islam makes it easy to pray in a single garment, if the garment is loose and wide enough to do that. But if it is narrow or small, then the individual may pray with it wrapped around his waist, to cover his ‘awrah and the lower part of his body, as is mentioned in the hadith of Jabir ibn ‘Abdillah in Sahih al-Bukhari..

360
It was narrated that Abu Hurayrah said: I bear witness that I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Whoever prays in a single garment, let him put each end of it on the opposite shoulder.”.

Commentary : Prayer is an act of worship that nourishes the soul. In the prayer, the individual stands before his Lord, and he should cover his body and his ‘awrah, presenting himself in a manner that is appropriate to standing before Allah (may He be glorified). The Prophet (blessings and peace of Allah be upon him) explained what is permissible when praying and what is not permissible.
In this hadith, the Prophet (blessings and peace of Allah be upon him) enjoins the one who prays and only has one garment to put each end of it on the opposite shoulder, by placing the right edge over his left shoulder and the left edge over his right shoulder, to make the garment cover his entire body and thus take the place of both the rida’ and izar. The benefit of putting the ends of the garment on opposite shoulders is that the worshipper will not be looking at his own ‘awrah when he bows, and his garment will not fall open when moving between the postures of the prayer.
This is indicative of how Islam makes it easy to pray in a single garment, if the garment is loose and wide enough to do that. But if it is narrow or small, then the individual may pray with it wrapped around his waist, to cover his ‘awrah and the lower part of his body, as is mentioned in the hadith of Jabir ibn ‘Abdillah in Sahih al-Bukhari..

361
It was narrated that Sa‘id ibn al-Harith said: We asked Jabir ibn ‘Abdillah about praying in a single garment, and he said: I went out with the Prophet (blessings and peace of Allah be upon him) on one of his journeys. I came to him at night for some reason, and I found him praying. I was wearing a single garment, so I wrapped myself in it and prayed beside him. When he finished he said: “What brought you here at night, O Jabir?” I told him what I needed, and when I had finished speaking, he said: “What is this wrapping that I see?” I said: The garment is narrow. He said: “If it is wide, then wrap yourself with it, and if it is narrow, then wrap it around your waist.”.

Commentary : Prayer is an act of worship that nourishes the soul. In the prayer, the individual stands before his Lord, and he should cover his body and his ‘awrah, presenting himself in a manner that is appropriate to standing before Allah (may He be glorified). The Prophet (blessings and peace of Allah be upon him) explained what is permissible when praying and what is not permissible.
In this hadith, the Tabi‘i Sa‘id ibn al-Harith narrates that they asked Jabir ibn ‘Abdillah (may Allah be pleased with him) about the ruling on praying in a single garment, and Jabir (may Allah be pleased with him) responded by telling them what happened to him with the Prophet (blessings and peace of Allah be upon him), when he went out with the Prophet (blessings and peace of Allah be upon him) on one of his journeys. That was the campaign of Buwat – as was specified in Sahih Muslim. Buwat is the mountains of Juhaynah; between Buwat and Madinah there is a distance of approximately 36 miles. This campaign was one of the first campaigns of the Prophet (blessings and peace of Allah be upon him). Jabir went by night for some purpose, and he found the Prophet (blessings and peace of Allah be upon him) standing in prayer. Jabir was wearing a single garment, so he wrapped it around himself because it was narrow, and he put its edges on his shoulders, and prayed with the Prophet (blessings and peace of Allah be upon him).
When the Prophet (blessings and peace of Allah be upon him) finished praying, he asked Jabir why he had come at night; he only asked him that because he knew that what had made him come at night was a serious matter. So Jabir (may Allah be pleased with him) told him what he needed, then the Prophet (blessings and peace of Allah be upon him) said: “What is this wrapping that I see?” This is a question which reflected disapproval; the reason why he did not approve was that the garment was narrow, and Jabir had put its ends on opposite shoulders; so it was as if when he put its ends on opposite shoulders, the garment was no longer covering him properly. Jabir (may Allah be pleased with him) replied by telling him that he was wearing a single garment that was narrow, so he had wrapped himself in it. Then the Prophet (blessings and peace of Allah be upon him) taught him that the time to wrap oneself in that manner was when the garment was wide enough, in which case he could wrap himself in it by using one end as an izar and the other end as a rida’. But if the garment was narrow, then it would be sufficient to wrap it around his waist, because the aim is to cover the ‘awrah, which may be achieved by wrapping it around the waist only, if it is small and narrow..

362
It was narrated that Sahl ibn Sa‘d said: Some men were praying with the Prophet (blessings and peace of Allah be upon him), with their izars tied on their shoulders, like children, and it was said to the women: Do not raise your heads [from prostration] until the men have sat up completely..

Commentary : Some of the companions of the Prophet (blessings and peace of Allah be upon him) were so poor and needy that they did not own more than one garment with which to wrap themselves and cover both the upper and lower parts of their bodies whilst praying. The basic principle concerning the izar is that it is used to cover the lower part of the body, but they were wrapping it around their shoulders, to serve as both a rida’ and an izar, covering the entire body as small children used to do at that time.
This is indicative of how Islam makes it easy to pray in one garment when necessary, if the garment is large enough to do that. But if it is too narrow or small, then the individual should pray with it wrapped around his waist, so as to cover his ‘awrah and the lower part of his body, as mentioned in the hadith of Jabir ibn ‘Abdillah (may Allah be pleased with him) in Sahih al-Bukhari.
It was said to the women: Do not raise your heads [from prostration] until you are certain that the men have sat up completely after rising from prostration. That was to prevent them seeing the ‘awrahs of the men, if they raised their heads from prostration before them. That was because the women stood behind the men, and the men’s ‘awrahs might become uncovered as they were standing up. Therefore the women were prohibited to raise their heads too soon, for that reason.
This hadith indicates that the garments of those men were short and might uncover their ‘awrahs.
It also highlights the fact that averting the gaze and avoiding looking at ‘awrahs is more emphasized in the case of prayer..

363
It was narrated that Mughirah ibn Shu‘bah said: I was with the Prophet (blessings and peace of Allah be upon him) on a journey, and he said: “O Mughirah, pick up the vessel.” So I picked it up, then the Messenger of Allah (blessings and peace of Allah be upon him) set out, until he disappeared from my view and relieved himself. He was wearing a Syrian jubbah, and he went to bring his arm out from its sleeve, but it was too narrow, so he brought his arm out from beneath the garment, and I poured water for him and he did wudu’ as for prayer and wiped over his khuffs, then he prayed..

Commentary : Al-Mughirah (may Allah be pleased with him) was with the Prophet (blessings and peace of Allah be upon him) during a journey on one of his campaigns, which was the campaign to Tabuk in 9 AH. The Prophet (blessings and peace of Allah be upon him) instructed him to pick up “the vessel” – the vessel in question was a small vessel that was used for carrying water for wudu’ and the like. So al-Mughirah (may Allah be pleased with him) picked it up, and the Prophet (blessings and peace of Allah be upon him) set out until he had moved away from al-Mughirah and disappeared from his sight. Then he relieved himself, urinating or defecating. He was wearing a jubbah that had been woven in Syria. The Prophet (blessings and peace of Allah be upon him) tried to bring his arm out of the sleeve, but he could not do that, because it was too narrow. So he brought his arm out from beneath the jubbah so that he would be able to wash it in wudu’, and he lifted the jubbah up onto his shoulders; the word translated here as shoulder refers to the point where the arm meets the shoulder. Al-Mughirah poured water for him, and he did wudu’ as prescribed for prayer, and wiped over his khuffs. The khuff is a kind of footwear made of leather, which covers the foot. It is usually worn for warmth. He wiped over his khuffs because he had put them on his feet when he was in a state of purity, so he availed himself of the concession allowing one to wipe over the khuffs without taking them off. Then the Prophet (blessings and peace of Allah be upon him) prayed.
The Sunnah explains that wiping over the khuffs may be done for one day and night for one who is not travelling, and for three days and nights for one who is travelling.
This hadith indicates that one may pray in clothes that were made by the polytheists, because there were Christians in Syria.
It also indicates that it is valid to wipe over the khuffs..

364
It was narrated that ‘Amr ibn Dinar said: I heard Jabir ibn ‘Abdillah narrating that the Messenger of Allah (blessings and peace of Allah be upon him) was moving stones with them for [the rebuilding of] the Kaaba. He was wearing his izar, and his uncle al-‘Abbas said to him: O son of my brother, if you undo your izar and put it on your shoulders, it will protect you from the stones. So he undid it and placed it on his shoulders, then he fainted. And he was never seen in a state of undress after that, blessings and peace of Allah be upon him..

Commentary : Allah (may He be exalted) cared for His Prophet from childhood and before He sent him with His message; He protected him from anything shameful or inappropriate. One example of this divine care is mentioned in this hadith, in which Jabir ibn ‘Abdillah narrates that the Prophet (blessings and peace of Allah be upon him) was moving the stones to rebuild the Kaaba with his people, when Quraysh wanted to rebuild it. That was some time before his mission began. It was said that at that time he was fifteen years old. Whilst he was carrying the stones, he was wearing his izar, which is a garment that is worn to cover the lower part of the body. His uncle al-‘Abbas said to him: If you undo your izar and put it on your shoulders, making it a barrier between the skin and the rocks, it will be less painful and less tiring for you to carry the stones. The word translated here as shoulder refers to where the top of the arm meets the shoulder. So the Prophet (blessings and peace of Allah be upon him) did that. Then he fainted, because his ‘awrah had become uncovered, for he had a natural inclination towards the best of manners and attitudes, and was created with a complete sense of modesty and shyness, and fainting was more covering for him. This is an example of Allah’s care for His Prophet (blessings and peace of Allah be upon him), and of His guiding him to follow the best manners and attitudes. From that time on, the Prophet (blessings and peace of Allah be upon him) was never seen in a state of undress with his ‘awrah uncovered.
It was also said that he fainted because of something he saw behind him, or because of a caller who called out to him to alert him to his being in a state of undress. In al-Sahihayn it says: He fell to the ground and his eyes rolled up, then he woke up and said: “My izar, my izar!” Then he tied his izar on firmly..

365
It was narrated that Abu Hurayrah said: A man went to the Prophet (blessings and peace of Allah be upon him) and asked him about praying in a single garment. He said: “Does everyone among you have two garments?” Then a man asked ‘Umar [a similar question] and he said: If Allah has enabled you to afford it, then cover yourselves properly; a man may wear whatever he has of garments. A man may pray in an izar and rida’, or in an izar and chemise, or in an izar and a qaba’, or in a sirwal and a rida’, or in a sirwal and a chemise, or in a sirwal and a qaba’, or in a short sirwal and a qaba’, or in a tubban and a chemise. And I think he said: in a tubban and a rida’..

Commentary : Prayer is an act of worship that nourishes the soul. In the prayer, the individual stands before his Lord, and he should cover his body and his ‘awrah, presenting himself in a manner that is appropriate to standing before Allah (may He be glorified). The Prophet (blessings and peace of Allah be upon him) explained what is permissible when praying and what is not permissible.
In this hadith, Abu Hurayrah (may Allah be pleased with him) narrates that a man came to the Prophet (blessings and peace of Allah be upon him) and asked him about praying in a single garment: was that permissible and valid, or not? The Prophet (blessings and peace of Allah be upon him) gave a response which implied the answer and gave a fatwa, as he said: “Does everyone among you have two garments?” This was a question which indicated that he found the question somewhat odd, for if not everyone among you can afford two garments, and the prayer is obligatory, then it should be valid to pray in a single garment so long as it covers the ‘awrah, because this is a religion of ease and Allah does not burden any soul with more than it can bear.
Then a man asked ‘Umar about praying in a single garment. That occurred during the caliphate of ‘Umar (may Allah be pleased with him). It seems that they differed concerning that matter, so they asked the caliph about it, and he said: If Allah has enabled you to afford it, then cover yourselves properly. Here he was urging people to let the blessings of Allah (may He be glorified and exalted) be seen clearly. This indicates that a single garment is sufficient, but anything in addition to that is better. Then ‘Umar said: A man may wear whatever he has of garments. A man may pray in an izar and rida’… What is meant is: let him put on his garments and pray in them. So a man may pray in an izar and rida’; the izar is the garment that covers the lower part of the body, and the rida’ covers the upper part. Or he may pray in an izar and a chemise, which refers to a garment with sleeves and pockets that is shaped to fit the body, and is put on and taken off over the head. It is like the thobe that people wear nowadays. Or he may pray in an izar and qaba’; the qaba’ is a garment with narrow sleeves and a narrow middle, and a slit at the back. Or he may pray in a sirwal (loose trousers) and a rida’; or in a sirwal and a chemise; or in a sirwal and a qaba’; or in a tubban and a qaba’; or in a tubban and a chemise. Sirwal refers to trousers that cover the body from the navel to the knees, or to the feet. Tubban refers to something that is like the sirwal except that it has no legs; it covers the most private part of the ‘awrah only. These nine types of clothing are listed with a conjunction, because ‘Umar said that by way of listing options. It is as if he was saying: if a man puts on whatever he has of garments, that is good enough, then he explained what garments may go together.
This hadith indicates that praying in two garments is better, even though it is permissible to pray in one garment.
It indicates that the matter of what garments may be worn when praying is easy and broad in scope, and that it may vary according to what one is able to afford, without falling short with regard to covering the ‘awrah..

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..