| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2899

Salamah ibn Al-Akwa‘ (may Allah be pleased with him) narrated:
The Prophetﷺ passed by some people of the tribe of Banee Aslam who were practicing archery. The Prophet said, "O BaneeIsma‘eel! Practice archery as your father Isma‘eel was a great archer. Keep on throwing arrows and I am with Banee so-and-so." So, one of the parties ceased throwing. Allah's Messenger ﷺ said, "Why do you not throw?" They replied, "How should we throw while you are with them (i.e., on their side)?" On that the Prophetﷺsaid, "Throw, and I am with all of you."
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Commentary :
Allah, Exalted is He, Says (what means): {And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows.} [Quran 8:60]. In this ayah, Allah, Exalted is He, commands Muslims to be well-prepared for meeting their enemy and the enemies of Allah, Exalted is He, by harnessing all the means of force available to them. Given the fact that archery was one of the most important means of force at that time, the Prophet ﷺ urged Muslims to practice it and strongly encouraged learning and mastering archery.
In this hadeeth, it was narrated that the Prophetﷺ passed by some people of the tribe of Banee Aslam who were practicing archery. The Arabic word used in the hadeeth is Nafar, meaning a number from three to ten men. These men were practicing archery and shooting arrows (in some sort of a competition). The Prophet said, "O BaneeIsma‘eel!” He ﷺ referred to Prophet Ismaa‘eel (Ishamel) because all Arabs are his descendants and he mastered archery. He ﷺ added: “Practice archery as your father Isma‘eel was a great archer. Keep on throwing arrows and I am with Banee so-and-so," referring to one of the two parties (teams). The hadeeth recorded by Ibn Hibbaan on the authority of AbooHurayrah(may Allah be pleased with him) reads: “… and throw and I am with Ibn Al-Adra‘,” whose name was Mihjan ibn Al-Adra‘, and it was also said that his name was Dhakwaan and his nickname was Ibn Al-Adra‘.
So, one of the parties ceased throwing, upon hearing the Prophet’s ﷺstatement. He ﷺ said, "Why do you not throw?" They replied, "How should we throw while you are with them (i.e., on their side)?" They feared that it would be inappropriate to carry on and defeat them, and thus the team aided by the Prophet ﷺ should lose, out of their politeness towards the Prophet ﷺ. Their statement may also mean, ‘How could we compete with a team that you are supporting?’ Thereupon, the Prophetﷺsaid, "Throw, and I am with all of you." He ﷺ urged them to continue with practicing and competing inarchery. The Prophet’s statement guided them to correct their intention.
The hadeeth highlights that Muslims highly revered the Prophet ﷺ..

2900

AbooUsayd Al-Saa‘idee(may Allah be pleased with him) said:
On the day (of the battle) of Badr when we stood in rows against (the army of) Quraysh and they stood in rows against us, the Prophet ﷺsaid, "When they do come near you, throw arrows at them."
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Commentary :
The Great Battle of Badr was the first battle between the Prophet ﷺ and the disbelievers, and it served as the criterion between (truth and falsehood, and between) belief and disbelief. Therefore, Allah, Exalted is He, called it ‘the Day of Al-Furqaan (lit., criterion),’ and the people of Badr, meaning those who participated in the battle, were blessed with the forgiveness of their sins, as stated by the Prophet ﷺ.
In this hadeeth, the Prophet ﷺ instructed his Companions (may Allah be pleased with them), as their leader in the Battle of Badr, while they were standing in rows against (the army of) Quraysh. He ﷺsaid, "When they come near you, throw arrows at them,” meaning shoot your arrows (only) when they become near enough, within the range of your arrows, but not too close, within engagement range. The Prophet ﷺ commanded them to fire arrows at their enemies when they became within engagement range of the arrows to ensure that they would most likely hit them.Were they to shoot their arrows while they were out of their range, it would be a waste of arrows, especially given that the number of the disbelievers’ army was three times the number of the Muslims’ army! Therefore, shooting arrows at the disbelievers would help the Muslims deflect and hinder their attack.
The Battle of Badr took place in Ramadan in 2 A.H., and Allah, Exalted is He, granted the Prophet ﷺ and his Companions(may Allah be pleased with them) victory over the disbelievers of Quraysh.
The hadeeth urges Muslimsto learn archery and martial arts.
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2901

Narrated AbooHurayrah (may Allah be pleased with him):
While some Ethiopians were playing in the presence of the Prophet ﷺ, ‘Umar (may Allah be pleased with him) came in, picked up a stone and hit them with it. On that the Prophetﷺ said, "O ‘Umar! Allow them (to play)." Ma‘mar (the sub-narrator) added that they were playing in the Mosque.
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Commentary :
Training for war and making the proper preparations for meeting the enemy are recommended, because it is part of the enjoined preparation of power (and steeds of war) stated in the ayah that reads (what means): {And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows.} [Quran 8:60].
In this hadeeth, AbooHurayrah narrated that ‘Umar ibn Al-Khattaab(may Allah be pleased with them) came into the Prophet’s Mosque once while some Ethiopians were playing in the presence of the Prophet ﷺ. He (may Allah be pleased with him) picked up a stone and hit them with it. On that the Prophetﷺ said, "O ‘Umar! Allow them (to play)." The Prophet ﷺ said so because he believed that their recreational activity was beneficial for Muslims, as it involved training and getting ready for fighting.
It is deduced from the hadeeth that whoever acts on his own personal reasoning and commits a mistake, should not be blamed, because the Prophet ﷺ did not rebuke ‘Umar (may Allah be pleased with him) in that incident..

2902

Anas ibn Maalik (may Allah be pleased with him) narrated:
AbooTalhah and the Prophetﷺ used to shield themselves with one shield. AbooTalhah(may Allah be pleased with him) was a good archer, and when he threw (his arrows) the Prophetﷺwould look at the target of his arrows.
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Commentary :
The Messenger of Allah ﷺ was the perfect example and optimal role model role model in resolve, courage, and bravery, at times of both peace and war.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that the Prophet ﷺ and AbooTalhah Zayd ibn Sahl Al-Ansaaree(may Allah be pleased with him) used to shield themselves with one shield in the Battle of Uhud, because AbooTalhah(may Allah be pleased with him) was a good archer, who needed someone to hold the shield while he shot the arrows, with both his hands busy. The Prophet ﷺ would hold the shield (while AbooTalhah(may Allah be pleased with him) shot the arrows), lest the enemy should shoot back at him. This reflected the humbleness of the Prophet ﷺ and his keenness to participate personally in Jihaad (side by side with the Muslim fighters). He ﷺ was the bravest of all people; whenever the fighting intensified, the Companions (may Allah be pleased with them)used to shield themselves behind the Prophet ﷺ. AbooTalhah(may Allah be pleased with him)was one of the best archers, and therefore whenever he threw (his arrows), the Prophetﷺwould look at the target of his arrows, to verify that the arrows hit the enemies. He ﷺ would raise his head to see the target of his arrows. It was recorded in Saheeh Al-Bukhaaree and Saheeh Muslim that when the Prophet ﷺ started looking at the enemy by raising his head, AbooTalhah(may Allah be pleased with him) said, "O Allah's Messenger! Let my parents be sacrificed for your sake! Please do not raise your head and make it visible, lest an arrow of the enemy should hit you. Let my neck and chest be wounded instead of yours."
The hadeeth underlines the virtues of AbooTalhah(may Allah be pleased with him).
It also urges Muslimsto learn archery and martial arts..

2904

‘Umar (may Allah be pleased with him) said:
The properties of Banee Al-Nadeer which Allah, Exalted is He, had transferred to His Messenger ﷺ as Fay’ (i.e., war-gains taken by whatever Muslims from the disbelievers without fighting) were not gained by Muslims with their horses and camels. The properties, therefore, belonged especially to Allah's Messenger ﷺ who used to give his family their yearly expenditure and spend what remained thereof on arms and horses to be used in Allah's Cause.
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Commentary :
The Prophet ﷺ led an ascetic life in the worldly sense, although Allah, Exalted is He, conferred upon him riches, and made lawful for him the spoils of war. He ﷺ always kept the worldly pleasures in his hands, not in his heart. He ﷺ did not keep any savings except for the provisions for his own household in order to (shoulder his task and) tend to their needs (as enjoined).
In this hadeeth, ‘Umar ibn Al-Khattaab(may Allah be pleased with him) stated that the properties of Banee Al-Nadeer which Allah, Exalted is He, had granted to Muslims as Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting) were not gained by Muslims with their horses and camels. This means that the Prophet ﷺ and his Companions (may Allah be pleased with them) did not fight against Banee Al-Nadeer, but Allah, Exalted is He, cast terror into their hearts in awe of the Prophet ﷺ. Banee Al-Nadeer was a Jewish tribe which had settled in thesouth of Al-Madeenah. The Prophet ﷺ laid siege to them and expelled them from Al-Madeenah on account of their betrayal in 3 A.H. It was also said that this took place in Rabee‘ Al-Awwal, 4 A.H. Their properties and weapons belonged especially to Allah's Messenger ﷺ, and none of the Companions (may Allah be pleased with them) had a share of such war-gains, because the disposal of the Fay’ was solely determined by the Prophet ﷺ as he saw fit, unlike the spoils of war (which were divided among the fighters). He ﷺ used to give his family their yearly expenditure and spend what remained thereof on arms and horses to be used for Jihaad in Allah's Cause.
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2906

‘Aa’ishah(may Allah be pleased with her) narrated:
Allah's Messenger ﷺcame to my house while two girls were singing beside me the songs of Bu‘aath (i.e., a story about the war between the two tribes of the Ansaar: the Khazraj and Aws, before Islam.) The Prophetﷺreclined on the bed and turned his face to the other side. Aboo Bakr (may Allah be pleased with him) came and scolded me and said disapprovingly, "Instrument of Satan in the presence of Allah's Messenger ﷺ Thereupon, Allah's Messenger ﷺ turned his face towards him and said, "Leave them." When Aboo Bakr (may Allah be pleased with him) became inattentive, I waved the two girls to go away and they left. It was the Day of ‘Eid when black men used to play with leather shields and spears. Either I requested Allah's Messenger ﷺ or he himself asked me whether I would like to see the display. I replied in the affirmative. Then he ﷺ let me stand behind him and my cheek was touching his cheek and he was saying, "Carry on, O BaneeArfidah (i.e., black people)!" When I got tired, he ﷺ asked me if that was enough. I replied in the affirmative and he ﷺ told me to leave.
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Commentary :
The Messenger of Allah ﷺ was the best of all people to his wives as reflected in his good treatment and kindness towards them.
In this hadeeth, the Mother of the Believers ‘Aa’ishah(may Allah be pleased with her) narrated that Allah's Messenger ﷺcame to her house while two girls were singing beside her the songs of Bu‘aath (i.e., a story about the war between the two tribes of the Ansaar: the Khazraj and Aws, before Islam). Bu‘aath was the name of the fortress that witnessed a massive war between the Khazraj and the Aws tribes which ended with the victory of Aws. Afterward, Allah, Exalted is He, conferred upon them peace and reconciliation, by the blessing of the Prophet ﷺ. Heﷺreclined on the bed and turned his face to the other side, because his refined status entailed that he ﷺ should refrain from listening to singing. However, the fact that the Prophet ﷺ abstained from forbidding it proves that it is permissible according to his tacit approval, for he ﷺ would not approve what is impermissible. Aboo Bakr (may Allah be pleased with him) came in and scolded her, based on his knowledge of the prohibition of singing and musical instruments. He (may Allah be pleased with him) disapprovingly said, "Instrument of Satan in the presence of Allah's Messenger ﷺ!” Aboo Bakr (may Allah be pleased with him) was referring to their singing or the Duff (i.e., a tambourine-like instrument without bells) that they used. The Arabic word used in the hadeeth is Mizmaarah or Mizmaar (i.e., wind instrument), derived from the word Zameer which denotes whistling or hissing, and it is used to refer to pleasant melody or singing. He (may Allah be pleased with him) attributed it to Satan because it distracts the heart from the remembrance of Allah, Exalted is He. Aboo Bakr (may Allah be pleased with him) did not know that the Prophet ﷺ had (tacitly) approved it before making this remark, for he (may Allah be pleased with him) entered abruptly, found him reclined on the bed, and assumed that he ﷺ was sleeping. He (may Allah be pleased with him) forbade this act, and thereupon the Prophet ﷺ turned his face towards him and said, "Leave them." It was a Day of ‘Eid, which is a festive occasion that is prescribed by the religion and therefore celebrating it should not be forbidden, and also this act falls under the category of permissible recreational activities that do not prompt the ‘self’ to do what is improper and unbecoming.
When Aboo Bakr (may Allah be pleased with him) or the Prophet ﷺ became inattentive, the Mother of the Believers ‘Aa’ishah(may Allah be pleased with her) waved the two girls to go away and they left. She (may Allah be pleased with her) added: “It was the Day of ‘Eid when Black men used to play with leather shields and spears. Either I requested Allah's Messenger ﷺ or he himself asked me whether I would like to see the display. I replied in the affirmative. Then he ﷺ let me stand behind him and my cheek was touching his cheek and he was saying, "Carry on, O BaneeArfidah (i.e., black people)!" It was also said that it was the name of their great forefather. When she (may Allah be pleased with her)got bored, he ﷺ asked her if that was enough. She (may Allah be pleased with him) replied in the affirmative and he ﷺ told her to leave.
It is deduced from the hadeeth that Muslims are urged to make less restrictions for their wives and children in terms of provisions, and allow them to engage in prescribed recreational activities on festive occasions to enjoy the celebrations and that what may not be pardonable on other days of the year may be pardonable on the days of ‘Eid (as long as it is permissible as per the law of Islam).
It is inferred from the hadeeth that a father is entitled to discipline his daughter in the presence of her husband; one of the father’s duties is disciplining his children and it is prescribed for a husband to show kindness towards his wife.
It is also deduced that it is allowable to witness the prescribed recreational activities..

2909

AbooUmaamah(may Allah be pleased with him) narrated that some people conquered many countries and their swords were decorated neither with gold nor silver, but they were decorated with leather, lead, and iron..

Commentary :
The Prophet ﷺ taught and educated the Companions (may Allah be pleased with them) well and instilled within them the moral values of courage and sacrifice of one’s own life and wealth in Allah’s Cause. He ﷺ also taught them to find pride in and drive strength from their faith in Allah, Exalted is He, to confront whoever waged war against Allah, Exalted is He, and His Messenger ﷺ.
In this hadeeth, AbooUmaamahSudayy ibn ‘Ajlaan Al-Baahilee(may Allah be pleased with him)said that when Allah, Exalted is He, blessed a group of the Companions (may Allah be pleased with them) with conquering many countries, their swords were decorated neither with gold nor silver, like people’s swords at those times. Rather, they were decorated with untanned leather, lead, and iron.
The Companions (may Allah be pleased with them) did not adorn their weapons with gold or anything similar, for they dispensed with striking awe in their enemies by means of outward appearances (i.e., demonstrations of force), and rather struck awe in their hearts by means of their true faith in Allah, Exalted is He. However, this does not entail that it is impermissible to adorn the swords with gold and silver, to strike awe and terror in the hearts of the enemies of Allah, Exalted is He, and infuriate them. Rather, the Companions (may Allah be pleased with them)were contented with their strength and power to defeat their enemies rather than terrorizing them by means of such ornaments..

2920

Anas (may Allah be pleased with him) narrated that ‘Abd Al-Rahmaan ibn ‘Awf and Al-Zubayr(may Allah be pleased with them) complained to the Prophet ﷺ about the lice (that caused itching) so he ﷺ allowed them to wear silken clothes. I saw them wearing such clothes in the battles.
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Commentary :
Fostering ease and eliminating inconvenience are among the key principles of our true religion, and the greater the hardship, the greater the facilitation and elimination of inconvenience enjoined by Islam.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him)narrated that ‘Abd Al-Rahmaan ibn ‘Awf and Al-Zubayr ibn Al-‘Awwaam(may Allah be pleased with them) complained to the Prophet ﷺ about lice (that caused them itchiness). Another version of the hadeeth compiled in Saheeh Al-Bukhaaree and Saheeh Muslim reads: “… because of an itching from which they suffered,” and it seems that such itching was caused by the lice. It is also possible that the reason was the itchiness for one of them and the lice for the other. Accordingly, the Prophet ﷺ gave them a legal concession to wear silken clothes, because silk was more suitable to their skin condition. It was narrated in Sunan Aboo Daawood that the Prophet ﷺ took hold of some silk in his right hand and some gold in his left, then said: “These two are forbidden for the males of my Ummah.”
In that incident, the Prophet ﷺ gave them a legal concession because of their problems (i.e., itchiness).
The hadeeth urges Muslims to seek medical treatment and remedies for their health problems.
It is deduced from the hadeeth that availing oneself of the available means does not contradict true reliance on Allah, Exalted is He. .

2926

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺ said, "The Last Hour will not come until you fight against the Jews, and the stone behind which a Jew will be hiding will say, ‘O Muslim! There is a Jew hiding behind me, so (come and) kill him.’”
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Commentary :
The rancor harbored by the Jews and their hostility towards Islam and Muslims have existed since the advent of Islam and will continue until the Last Hour should come. Allah, Exalted is He, decreed that the supporters of truth should prevail, even if the oppression of the Jews continues for a long time and their dominion grows stronger.
In this Hadeeth, the truthful Prophet of Allah ﷺ mentioned one of the signs of the Last Hour; a war shall take place between Muslims and Jews. Allah's Messenger ﷺ said, addressing his Companions (may Allah be pleased with them) and all following Muslim generations until the end of the world, "The Last Hour will not come until you fight against the Jews.” This war will take place after the advent of Prophet ‘Eesa (Jesus) and Muslims will be his supporters in this war,while the Jews will support Al-Dajjaal (i.e., the Antichrist). During this war, everything will cooperate with Muslim fighters, even inanimate objects like stones. Whenever a Jew would hide behind any object, it would speak and say to the Muslims, “O Muslim! There is a Jew hiding behind me, so (come and) kill him.”Inanimate objects will reveal the truth and help Muslims (defeat the Jews).
The version of the hadeeth recorded in Saheeh Muslim reads: “… except for the Gharqad (i.e.,Boxthorn or Lycium) tree, for it is the tree of the Jews.” Gharqad trees (known as Boxthorn or Lycium) famously grow in Jerusalem. During the war between Prophet ‘Eesa (Jesus),accompanied by the Muslims on one side, and Al-Dajjaal (i.e., the Antichrist), accompanied by the Jews on the other, these trees shallshelter the soldiers of the Dajjaal, i.e., the Jews. The hadeeth means that that everything (even inanimate objects) will cooperate with Muslims to defeat and kill the Jews, the soldiers of the Dajjaal, except the Gharqad trees, and therefore they are attributed to the Jews in this sense.
The hadeeth evidences that Islam will last until the Day of Resurrection and shall triumph over all its enemies.
It also highlights a sign proving the prophethood of Muhammad ﷺ..

2929

Narrated AbooHurayrah (may Allah be pleased with him):
The Prophetﷺ said, "The Last Hour will not come till you fight against people wearing shoes made of hair; and the Last Hour will come till you fight against people whose faces look like shields coated with leather." (AbooHurayrah(may Allah be pleased with him) added, "They will be) small-eyed, flat nosed, and their faces will look like shields coated with leather.”)
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Commentary :
The Prophet ﷺ explained on many occasions the signs of the Last Hour and the horrors that will take place before the Day of Resurrection, so that Muslims should take the needed precautions, prepare themselves for those (harsh) times, and increase their faith and certitude in their Prophet ﷺ and his truthfulness.
In this hadeeth, the Prophet ﷺ informed us of some signs indicating the approach of the Last Hour, one of which will be that Muslims shall fight against people wearing shoes made of hair. It could also mean that they shall lengthen their hair so much that it would reach their shoes! Another description of such people is that their faces shall look like shields coated with leather used to protect the fighters from sword strikes on the battlefield. The meaning is that these people’s faces are large, round, and fat. The hadeeth also underlined that these people are small-eyed and have long noses, meaning that their noses are short, with thick and flat tips.
Perhaps these descriptions applied to the Tatars and the Mongols, who swept the Muslim world in the middle of the seventh century A.H., because of the precise physical descriptions that the Messenger of Allah ﷺ gave in this hadeeth (matching their physical description); they fought against Muslims and their onslaught swept many countries, instilling fear and terror in people’s hearts, as if they were Yajooj and Majooj (Gog and Magog). It is noteworthy that many of the Tatars and the Mongols embraced Islam afterwards.
The hadeeth highlights a sign proving the prophethood of Muhammad ﷺ..

2930

Aboo Is-haaq narrated:
A man asked Al-Baraa,’ "O Aboo ‘Umaarah! Did you all flee on the day (of the battle) of Hunayn?" He replied, "No, by Allah! Allah's Messenger ﷺ did not flee, but his young, unarmed Companions (may Allah be pleased with them) passed by the archers of the tribe of Hawaazin and Banee Nasr whose arrows hardly missed a target, and they threw arrows at them hardly missing a shot. Muslims retreated towards the Prophet ﷺwhile he was riding his white mule which was being led by his cousin AbooSufyaan ibn Al-Haarith ibn ‘Abd Al-Muttalib(may Allah be pleased with him). The Prophetﷺ dismounted and invoked Allah, Exalted is He, for victory; then he ﷺ said, 'I am the Prophet, without a lie; I am the son of ‘Abd Al-Muttalib,’ and then he ﷺ arranged his Companions (may Allah be pleased with them) in rows."
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Commentary :
The Prophet ﷺ was the bravest of all people, and his Companions (may Allah be pleased with them) were the best warriors who displayed the most outstanding steadfastness when meeting their enemies.
In this hadeeth, the Taabi‘ee (Follower) Aboo Is-haaq ‘Amr ibn ‘Abdullaah Al-Sabee‘eesaid that a man named Qays, according to the version recorded by Ahmad, jokingly asked Al-Baraa’ ibn ‘Aazib(may Allah be pleased with him), "O Aboo ‘Umaarah,” i.e. the nickname of Al-Baraa’ ibn ‘Aazib(may Allah be pleased with him). “Did you all flee on the day (of the battle) of Hunayn?” The Battle of Hunayn took place in 8 A.H., and Hunayn was a valley near Dhul-Mijaaz, close to Al-Taa’if, fifteen miles from Makkah in the direction of Al-Sharaa’i‘ and Al-Sayl Al-Kabeer. It was said that Hunayn was named after a man named Hunayn ibn Qaathibah.
The question was about all Muslims, including the Messenger of Allah ﷺ, and therefore Al-Baraa’ (may Allah be pleased with him) swore that he ﷺdid not flee, but rather his young unarmed Companions (may Allah be pleased with them), who did not even shield themselves with armor or the like, fearlessly passed by the archers of the tribe of Hawaazin and Banee Nasr ibn Mu‘aawiyah, i.e., two Arab tribes renowned for their skill as archers whose arrows hardly missed a target. They shot arrows at the unarmed Companions (may Allah be pleased with them) who retreated towards the Prophet ﷺwhile he was riding his white mule that was being led by his cousin AbooSufyaan ibn Al-Haarith ibn ‘Abd Al-Muttalib(may Allah be pleased with him). The Prophetﷺ dismounted and invoked Allah, Exalted is He, imploring Him for victory; saying, “I am the Prophet, without a lie;” meaning that he ﷺ was not a liar to flee, ”I am the son of ‘Abd Al-Muttalib,” and he ﷺ attributed himself directly to his grandfather given his fame (among all Arab tribes). Afterward, he ﷺ arranged his Companions (may Allah be pleased with them) in rows, to resume fighting. The Prophet ﷺ and his Companions (may Allah be pleased with them) fought against the disbelievers, defeated them, and gained many spoils of war in this battle.
It is deduced from the hadeeth that Muslims should invoke Allah, Exalted is He, at times of adversity and hardship..

2937

Narrated AbooHurayrah (may Allah be pleased with him):
Tufayl ibn ‘Amr Al-Dawsee and his companions came to the Prophet ﷺand said, "O Allah's Messenger ﷺ! The people of Daws tribe disobeyed and refused to follow you; invoke Allah, Exalted is He, against them." People said, "The tribe of Daws is (certainly) ruined (i.e., because the Prophet’s supplications are undoubtedly answered)." The Prophetﷺ said, "O Allah! Bless the people of Daws with guidance and guide them to embrace Islam."
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Commentary :
The Prophet ﷺ was sent as a mercy to the worlds, and he ﷺ loved for all people to be guided to Islam, and did not hasten to supplicate Allah, Exalted is He, against them as long as there was hope for them to embrace Islam.
In this hadeeth, AbooHurayrah(may Allah be pleased with him) narrated that Tufayl ibn ‘Amr Al-Dawsee and his companions came to the Prophet ﷺ in Al-Madeenahand said, "O Allah's Messenger ﷺ! The people of the tribe of Daws,” an Arab tribe, “disobeyed and refused to follow you; invoke Allah, Exalted is He, against them." Upon hearing so, people said, "The tribe of Daws is (certainly) ruined (i.e., because the Prophet’s supplications are undoubtedly answered)." They thought that the Prophet ﷺ was going to supplicate Allah, Exalted is He, against them and his supplications would not be rejected! The Prophetﷺ said, "O Allah! Bless the people of Daws with guidance, and guide them to embrace Islam,” and migrate to Al-Madeenah. This reflects the Prophet’s refined moral character, mercy, and kindness towards his Ummah. May Allah, Exalted is He, bless him with the most perfect and abundant reward, better than what any other Prophet of Allah was rewarded for guiding his followers (to the truth). It is noteworthy that the Prophet’s supplications against some disbelievers were because their guidance to Islam was not hoped for; their harm and evil were feared; and they had severely abused and persecuted Muslims.
The supplications of the Prophet ﷺwere answered and the tribe of Daws embraced Islam. It was narrated by Al-Bayhaqee in his book Dalaa’il Al-Nubuwwah that the Prophet ﷺ commanded Al-Tufayl(may Allah be pleased with him) toreturn to his people and invite them to Allah, Exalted is He, and urged him to be kind towards them. Al-Tufayl(may Allah be pleased with him) did so until the Prophet ﷺ conquered Khaybar, and then went to Al-Madeenah after seventy or eighty households from the tribe of Daws had embraced Islam.
The hadeeth highlights a sign proving the Prophethood of Muhammad ﷺ..

2943

Anas (may Allah be pleased with him) narrated:
Whenever Allah's Messenger ﷺ attacked some people, he would never attack them till it was dawn. If he ﷺ heard the Adhaan (i.e., call for prayer) he would delay the fight, and if he did not hear the Adhaan, he would attack them immediately after dawn. We reached Khaybar at night.”
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Commentary :
The Prophet ﷺ was the best role model and teacher for the Muslim Ummah, and our source of guidance on all matters of peace and war.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him)narrated that,“Whenever Allah's Messenger ﷺ attacked any given people, he ﷺ would never attack them till it was dawn. If he ﷺ heard the Adhaan (i.e., call for prayer) he would delay the fight,” as it would be indicative of their Islam, “and if he did not hear the Adhaan,” being a manifest sign of their disbelief, “he ﷺ would attack them immediately after dawn.” This means that whenever the Prophet ﷺ did not know for sure whether a given people had embraced Islam and were edified on it before attacking them, he ﷺ would wait until dawn to see whether or not they would raise the Adhaan. If he ﷺ heard the Adhaan, he ﷺ would refrain from attacking them, otherwise, he ﷺ would proceed.
He (may Allah be pleased with him) added: “We reached Khaybar at night,” to conquer it in 7 A.H. Khaybar was a village inhabited by Jews, about 153 km from Al-Madeenah on the route to Shaam. The Prophet ﷺ waited until dawn and then attacked them. It was narrated in Saheeh Al-Bukhaaree and Saheeh Muslim that Allah's Messenger ﷺ reached Khaybar at night, and it was his habit that, whenever he ﷺ reached the enemy at night, he would not attack them till it was morning. When it was morning, the Jews came out with their spades and baskets, and when they saw him (i.e., the Prophet ﷺ), they said, "Muhammad! By Allah! Muhammad and his army have arrived!" The Prophet ﷺ said, "Khaybar is (already) destroyed, for whenever we approach a (hostile) nation (to fight them), {then evil is the morning of those who were warned.} [Quran 37:177]."
The hadeeth underlines the Prophet’s precautions before fights, fearing that he ﷺ would mistakenly kill Muslims (when conquering non-Muslim lands)..

2950

Ka‘b ibn Maalik (may Allah be pleased with him) narrated that the Prophetﷺ set out on Thursday for the Battle of Tabook and he used to prefer to set out (i.e., travel) on Thursdays.
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Commentary :
The Prophet ﷺ used to single out certain days with particular acts of worship or good deeds.
In this hadeeth, Ka‘b ibn Maalik (may Allah be pleased with him)narrated that the Prophetﷺ used to prefer to travel on Thursdays, and that he ﷺ set out on Thursday for the Battle of Tabook in 9 A.H. to fight against the Romans. Tabook was a town in the far north of the Arabian Peninsula, in the middle of the road to Damascus, about 700 km away from Al-Madeenah. The Battle of Tabook was the last battle in which the Prophet ﷺ personally partook against the Romans.
He ﷺ habitually set out on his journeys for travel or Jihaad purposes (i.e., conquests) on Thursdays, except for a few occasions. It was authentically reported that the Prophet ﷺtravelled on Saturday, and perhaps this was one of the examples of the few occasions mentioned by Ka‘b ibn Maalik (may Allah be pleased with him) in the other version of the hadeeth recorded by Al-Bukhaaree when he (may Allah be pleased with him) said: “It was rarely that the Messenger of Allah ﷺ set out on a journey on any day other than Thursday.”
The point is that he ﷺ used to set out on Thursday for most of his travels and conquests, and the wisdom behind that is known only to Allah, Exalted is He. It was said that he ﷺ hated to travel on Fridays, and therefore used to set out on the day before (Thursday) or the day after it (Saturday). It was also said that Thursday is a blessed day during which people’s deeds are presented to Allah, Exalted is He, and he ﷺ only set out on his journeys or battles for the sake of Allah, Exalted is He, and therefore he ﷺ wanted to perform such good deeds on that blessed day in particular. It is also possible that he ﷺ believed it was a good omen to embark on his journeys and battles on Thursdays in particular, for the Arabic word Khamees (i.e., Thursday) means ‘army,’ which consists of five divisions: front, rear, left, right, and center. He ﷺ might have believed that going out for conquests on Thursday would be a good omen that Allah, Exalted is He, would protect him and bless him with the support of his soldiers (army). He ﷺ may have also found it a good omen to set out on his conquests on Thursday, hoping that he ﷺ would defeat the enemy’s army, denoted by the very Arabic word for Thursday, Khamees, and because he ﷺ would avail himself of the fifth of the gained spoils of war (i.e., the Arabic word for ‘five’ is Khamsah, derived from the same root as Khamees)..

2954

AbooHurayrah(may Allah be pleased with him) said:
Allah's Messenger ﷺ sent us on military expedition telling us, "If you find such and such persons (he ﷺ named two men from Quraysh), burn them with fire." Then we came to bid him farewell, when we wanted to set out, he ﷺ said: "Previously, I ordered you to burn so-and-so and so-and-so with fire, but as punishment with fire is exclusive to Allah, Exalted is He, if you capture them, kill them (instead).".

Commentary :
Many of the disbelievers committed heinous crimes against Muslim men and women before and after the emigration, and accordingly deserved punishments for that. An example of such crimes was that when Zaynab (may Allah be pleased with her), the daughter of the Prophet ﷺ, decided to migrate and headed towards Al-Madeenah, two men from the disbelievers, Habbaar ibn Al-Aswad and another man who was said to be Naafi‘ ibn Qays, encountered her. They hit the camel that she was riding, she fell to the ground while being pregnant, and had a miscarriage as a result.
In this hadeeth, AbooHurayrah(may Allah be pleased with him) narrated that Allah's Messenger ﷺ sent him on a military expedition, led by Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him) to kill these two men (in retribution). He ﷺ commanded them to kill these two men by burning them with fire. When the Companions (may Allah be pleased with them) went to bid the Prophet ﷺ farewell, before setting out on the journey, he ﷺ said: "Previously, I ordered you to burn so-and-so and so-and-so with fire, but as punishment with fire is exclusive to Allah, Exalted is He, if you capture them, kill them (instead)." This means that only Allah, Exalted is He, punishes His creation with fire, and such punishment is exclusive to Him; none may use burning with fire as a punishment. Therefore, the Prophet ﷺ commanded them to kill these two men instead. His second statement forbade the Companions (may Allah be pleased with them) from punishing them with fire and it abrogated the first command, whether it was abrogated based on new divine revelation or based on the Prophet’s personal Ijtihaad (i.e., scholarly reasoning). The prohibition in this regard means that none should deliberately burn a particular person with fire.
Anyway, the Muslim army could not find the two men in question, and afterward Habbaar embraced Islam and lived until the reign of Mu‘aawiyah(may Allah be pleased with him), but no further information was reported about the other man. His name was not recorded among the Companions’ names (in the Sunnah books); he may have died as a disbeliever.
It is deduced from the hadeeth that it is permissible to judge a situation based on one’s personal reasoning and then change one’s judgment afterward.
It is also inferred therefrom that it is prohibited to burn someone with fire.
It is deduced therefrom that Sunnah texts may abrogate one another.
It is also inferred that it is permissible for someone to bid farewell to the elite people in one’s town before traveling, and his companions may bid farewell to him as well..

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..

Book of Hadith