Jaabir ibn ‘Abdullaah(may Allah be pleased with him) narrated:
When it was the day (of the Battle) of Badr, prisoners of war were brought including Al-Abbaas who was undressed. The Prophetﷺ looked for a shirt for him. It was found that the shirt of ‘Abdullaah ibn Ubayy would do, so the Prophetﷺ let him wear it. That was the reason why the Prophetﷺ took off and gave his own shirt to ‘Abdullaah. The narrator adds, "He had done the Prophetﷺsome favor for which the Prophet ﷺ liked to reward him.”.

Commentary :
The Prophet ﷺ was considerate of people’s different conditions, rewarded their acts of kindness in kind, and did not repay evil in kind.
‘Abdullaah ibn Ubaiyy ibn Salool was the leader of hypocrites in Al-Madeenah who inwardly nursed enmity towards the Prophet ﷺ and Muslims (while proclaiming otherwise). However, this did not dishearten the Prophet ﷺ to reward him for some good things he did.
In this hadeeth, Jaabir ibn ‘Abdullah narrated that Al-‘Abbaas ibn ‘Abd Al-Muttalib(may Allah be pleased with them)was taken prisoner by the Muslims in the Battle of Badr, which took place between the Muslims and the disbelievers (of Quraysh) from Makkah in 2 A.H. and was brought to the Prophet ﷺ while being undressed. Heﷺ looked for a shirt for him and could not find any except that of ‘Abdullaah ibn Ubayy, so the Prophetﷺ let him wear it. As a reward, the Prophetﷺ took off and gave his own shirt to ‘Abdullaah’s son after his death to be shrouded in it. He ﷺ did so to reward his favor to Al-‘Abbaas(may Allah be pleased with him), and he ﷺ also led his funeral prayer, and came to his grave as requested by his son ‘Abdullaah ibn ‘Abdullaah ibn Ubayy(may Allah be pleased with him). It was also said that the Prophet ﷺ did so for the sake of his son, ‘Abdullaah ibn ‘Abdullaah ibn Ubayy(may Allah be pleased with him), out of the Prophet’s compassion for all Muslims and to console his son ‘Abdullaah, who was a righteous man, and also to win the hearts of the Khazraj tribe, for he was their chief.
It is deduced from the hadeeth that Muslims should treat their prisoners of war kindly and provide them with the needed clothes.
It is also inferred therefrom that it is permissible to reward favors to one’s relatives if they were done for his own sake and not at the request of such relatives.
It is also deduced that the reward of favors may be given to a person during his lifetime or after his death..

3010

AbooHurayrah(may Allah be pleased with him) narrated that the Prophetﷺ said, "Allah, Exalted is He, wonders at those people who will enter Paradise in chains!”
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Commentary :
Allah, Exalted is He, conferred His grace, mercy, and generosity on His servants, and promised Paradise to those who embrace Islam, sincerely believe in and obey Him. It is odd that there should be people who reject Islam at first yet may be compelled (by circumstances) to embrace it, and afterwards become good and sincere Muslims, earn the pleasure of Allah, Exalted is He, and enter Paradise!
In this hadeeth, the Prophet ﷺ stated that Allah, Exalted is He, wonders at those people who will enter Paradise in chains! This means that such people would be taken prisoners by Muslims and chained. After being edified on Islam and learning that it is the true religion of Allah, Exalted is He, they would willingly embrace Islam, and thus would be admitted to Paradise. It was also said that they may be compelled (by circumstances) to embrace Islam and this would be the reason for their entering Paradise. Another possible meaning is that the hadeeth refers to the Muslims taken prisoner by the disbelievers who died in such a state or got killed by them and were resurrected in such a state. He ﷺ referred to their resurrection (in the very state in which they died) with the reference to entering Paradise because it is authentically reported that they shall enter it after their resurrection.
The hadeeth affirms the divine attribute of ‘wondering’ with respect to Allah, Exalted is He, in a manner that befits Him. We are enjoined to affirm such divine attributes exactly as the Prophet ﷺ affirmed them, without Tahreef (i.e., distortion), Takyeef (i.e., trying to describe "how" an Attribute is, e.g., to say: How is Allah's Face?), Tashbeeh and Tamtheel (i.e., likening Allah to His creation), or Ta‘teel (i.e., denial)..

3012

Al-Sa‘b ibn Jaththaamah(may Allah be pleased with him) narrated that the Prophetﷺpassed by me at a place called Al-Abwaa’ or Waddaan andwas asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. The Prophetﷺreplied, "They (i.e., women and children) are from them (i.e., pagans)." I also heard the Prophetﷺ saying, "The institution of Himaa (i.e., preserves and protected areas) is invalid except what belonged to Allah, Exalted is He, and His Messenger ﷺ.”
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Commentary :
This hadeeth establishes various rules and principles, including that what is essential to performing a religious obligation may not be neglected or avoided. Muslims sometimes needed to attack their enemies at night, availing themselves of the element of surprise to achieve victory.These night attacksare deemed allowable, despite the fact thatthey may result in accidently killing non-combatants, such as women and children.These types of people generally may not be killed on the battlefield as per the Islamic law. The Prophet ﷺ gave permission for night attacks, as narrated by Al-Sa‘b ibn Jaththaamah(may Allah be pleased with him). The Prophetﷺpassed by him at a place called Al-Abwaa’ or Waddaan, places in Makkah; the first is 200 km from Makkah and 170 km from Al-Madeenah, and the distance between the two places is about 8 miles. He (may Allah be pleased with him) asked the Prophet ﷺ whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger, for Muslims would not be able to identify women and children at night. The Prophetﷺreplied, "They (i.e., women and children) are from them (i.e., pagans)." It means that Muslims bear no sin for accidently killing or harming non-combatants if they were mixed with the combatants.In such cases there may be no other way to target the combatants without killing or harming the non-combatants. It goes without saying that the hadeeth does not mean that Muslims are allowed to target non-combatants (women and children) deliberately, because the Prophet ﷺ forbade killing women and children (on the battlefield). However, when the necessity warrants it, it is inevitable.
In the version of the hadeeth recorded by Ahmad, Al-Zuhree stated that the Prophet ﷺ forbade such an act afterward, referring to his prohibition during the Battle of Hunayn, meaning that he ﷺstrictly forbade killing women and children in war (at that battle) after it was deemed allowable (in the specified situation).
Al-Sa‘b ibn Jathaamah(may Allah be pleased with him) also said that he heard the Prophetﷺ saying, "The institution of Himaa (i.e., preserves and protected areas) is invalid except what belonged to Allah, Exalted is He, and His Messenger ﷺ.” The Himaa refers to the preserves and protected areas to which people and cattle are denied access to allow the grass therein to grow, and afterward they would be allocated by the ruler for grazing the animals given as part of the Zakaah funds, for instance. It is impermissible for anyone to declare such preserves and protected areas as Himaa except with the permission of Allah, Exalted is He, and His Messenger ﷺ, and his deputies who must act in accordance with the permission of Allah, Exalted is He, and His Messenger ﷺ, within the scope of need and for the benefit of Muslims.
The Prophet ﷺ allocated a Himaafor the horses kept for Jihaad purposes and for the camels given in Zakaah. ‘Umar ibn Al-Khattaab(may Allah be pleased with him)also allocated a Himaa for the camels given in Zakaah and horses used in Allah’s Cause. The Imaam or ruler may do what he believes to be in the interests of keeping the horses (used for Jihaad purposes) strong, provided that it would not make things hard for people and be at the expense of public pastures. This proves that the use of (public) lands is determined by the rulers only..

3014

‘Abdullaah(may Allah be pleased with him) narrated:
During some of the Ghazawaat (i.e., battles) of the Prophetﷺa woman was found killed. Allah's Messenger ﷺdisapproved the killing of women and children.
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Commentary :
Allah, Exalted is He, did not legislate fighting against the disbelievers as a means of retaliation or oppression. Rather, Jihaadwas legislated to subdue the forces of polytheism and tyranny that prevent people from embracing Tawheed (i.e., Islamic monotheism), attaining deliverance from the punishment of Allah, Exalted is He, and earning His pleasure. This makes fighting a manifestation of mercy, not punishment, and for this reason the Prophet ﷺ forbade the killing of women and young boys, as shown in this hadeeth. ‘Abdullaah ibn ‘Umar (may Allah be pleased with him) narrated that during one of battles of the Prophetﷺ,a woman was found killed. Allah's Messenger ﷺdisapproved the deliberate killing of women and children, because they do not fight against Muslims, and the purpose of fighting is subduing the combatants to convey the message of Islam, the true religion of Allah, to all people.
It is noteworthy that if women and children are mixed with the disbelieving fighters and combatants and there is no way to get to them except by killing these women and children, Muslims bear no sin for that, because this would be accidental and not deliberate. It is also allowable for Muslim fighters to kill the combatant women and children who partake in fighting against them.
It is deduced from the hadeeth that Muslims should target and kill the combatant men in the disbelievers’ army.
It is inferred therefrom that Islam laid down the guidelines and rules governing matters of war, and considerately took into account the rights of the non-combatant women and children, and those who take the same ruling.
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3017

‘Ikrimah narrated that ‘Alee (may Allah be pleased with them)burnt some people and this news reached Ibn ‘Abbaas(may Allah be pleased with them), who said, "Had I been in his place I would not have burnt them, as the Prophetﷺ said, 'Do not punish (anybody) with Allah's Punishment.' No doubt, I would have killed them, for the Prophetﷺsaid, 'If somebody (a Muslim) discards his religion (i.e., apostatize), kill him.’”.

Commentary :
Allah, Exalted is He, decreed that burning with fire as a punishment should be exclusive to Him.
In this hadeeth, ‘Ikrimah narrated that ‘Alee (may Allah be pleased with them) burnt some people, the Saba’eeyyah (i.e., the followers of ‘Abdullah ibn Saba’) whoapostatized and claimed that ‘Alee (may Allah be pleased with him) was their Lord! Verily, Allah, Exalted is He, is far Above their false claims. ‘Alee (may Allah be pleased with him) gathered them and burnt them by fire to emphasize the gravity and heinousness of such a crime, and severely punish them for such false claims and Shirk (i.e., associating patterners with Allah). This was a specific incident and the punishment was decided based on the Ijtihaad (i.e., scholarly reasoning) of ‘Alee (may Allah be pleased with him).Some Companions (may Allah be pleased with them) disapproved of it including Ibn ‘Abbaas(may Allah be pleased with them). When this news reached him, he said, "Had I been in his place, I would not have burnt them, as the Prophetﷺ said, 'Do not punish (anybody) with Allah's Punishment (i.e., burning with fire),'” which is exclusive to Allah, Exalted is He, and stated that he would have settled for killing them, for the Prophetﷺsaid, “If somebody (a Muslim) discards his religion (i.e., apostatizes), kill him.” This means that if a Muslim apostatizes and gives up Islam, he should be killed for apostasy, provided that the due conditions are met, and only the Imaam or ruler is entitled to execute this punishment.
It was also said that the prohibition of burning with fire as a punishment does not mean that it is impermissible but is rather meant as a manifestation of the enjoined humbleness. The permissibility is evidenced by the fact that the Prophet ﷺpierced the eyes of the shepherds from ‘Uraynah tribe with fire (branding their eyes with heated iron in retribution for doing the same to their victims), as authentically reported in Saheeh Al-Bukhaaree and Saheeh Muslim.
The hadeeth highlights the virtues of Ibn ‘Abbaas(may Allah be pleased with them) and his vast knowledge and understanding of the Prophet’s statements.
The hadeeth also underlines the becoming etiquette towards thoseholding dissenting opinions.
It is deduced from the hadeeth that burning with fire as a punishment is prohibited..

3019

AbooHurayrahh(may Allah be pleased with him) narrated:
I heard Allah's Messenger ﷺ saying, "An ant bit a Prophet of Allah once, and he ordered that the place of the ants be burnt. So, Allah, Exalted is He, inspired to him, 'It is because one ant bit you that you burnt a nation amongst the nations that glorify Allah?".

Commentary :
Islam preaches mercy to all Allah’s Creation: human beings, Jinn, animals, and birds. It enjoins Muslims to show mercy to all creatures and forbids them from vainly killing living beings for no real benefit. Moreover, it fosters people’s interests and protects them from loss and harm. This is why Allah, Exalted is He, admonished one of His Prophets for burning the place of the ants because one ant had bitten him. The Prophetﷺ said, "An ant bit a Prophet of Allah once, and he ordered that the place of the ants be burnt. So, Allah, Exalted is He, inspired to him, 'It is because one ant bit you that you burnt a nation amongst the nations that glorify Allah?’" This means that he ordered a whole nation that glorified Allah, Exalted is He, to be burnt because of one ant that had bitten him!
It should be noted that Allah, Exalted is He, admonished this Prophet for doing Khilaaf Al-Awlaa (i.e., an undesirable, yet permissible act that is not the best choice from a number of alternatives, contradicting that which is most appropriate and what is religiously superior under ordinary circumstances). This means that it would have been better for him to punish only the ant that had bitten him, and were he to do so, Allah, Exalted is He, would not have admonished him. However, He admonished him for exceeding the proper limits and burning the whole colony of ants!
It is deduced from the hadeeth that the punishment must be in proportion to the crime committed and must not be executed on anyone other than the perpetrator.
The hadeeth also highlights the gravity of burning living beings with fire..

3024

SaalimAboo Al-Nadr (the freed slave of ‘Umar ibn 'Ubaydullaah) said:
I was ‘Umar's clerk. Once ‘Abdullaah ibn AbeeAwfaa wrote a letter to ‘Umar (may Allah be pleased with them) when he proceeded to Al-Harooriyah. I read in it that Allah's Messenger ﷺ in one of his military expeditions against the enemy, waited till the sun declined and then he got up amongst the people saying, "O people! Do not wish to meet the enemy, and ask Allah for safety, but when you face the enemy, be patient, and remember that Paradise is under the shades of swords." Then he ﷺ said, "O Allah, the Revealer of the Holy Book, the Mover of the clouds, and the Defeater of the clans (i.e., in the Battle of the Trench), defeat them, and grant us victory over them."
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Commentary :
Wellbeing is one of the great blessings for which a person should constantly ask Allah, Exalted is He.
In this hadeeth, SaalimAboo Al-Nadr (the freed slave of ‘Umar ibn 'Ubaydullaah), who was ‘Umar's clerk, narrated that he once read a letter from ‘Abdullaah ibn AbeeAwfaa to ‘Umar ibn ‘Ubaydullah(may Allah be pleased with them) when he was proceeding to Al-Harooriyah. ‘Abdullaah ibn AbeeAwfaa(may Allah be pleased with him) was the commander of the army sent to fight against the Khawaarij (Kharijites), also known as Al-Harooriyah, during the reign of ‘Alee ibn AbooTaalib(may Allah be pleased with him). Al-Harooriyah was a name given to a deviant sect of the Kharijites attributed to Harooraa, a town near Kufa, where the Kharijites first gathered. The letter read that the Prophet ﷺ, in one of his military expeditions against the enemy, waited till the sun declined, avoiding the extreme heat of the sun, and then he got up amongst the Muslim fighters saying, "O people! Do not wish to meet the enemy,” and the prohibition in this regard is because one does not know what he would do, and whether or not he would survive, and because people’s abilities to patiently endure calamities vary, and also because wellbeing and safety are the ultimate attainments. He ﷺ also forbade Muslims from wishing to meet the enemy because it can involve arrogance, reliance on one’s personal abilities, and placing one’s trust in the effectiveness of the available means or material power (rather than relying on Allah, Exalted is He). Moreover, it implies underestimation of the enemy and belittling their power, which is contrary to the enjoined precaution and prudence. He ﷺ added, “and ask Allah for safety and wellbeing,” which is a general and all-inclusive term that incorporates protection from all harms and evils befalling a person’s body, property, family and loved ones in the worldly life and Hereafter. The Prophet ﷺ urged Muslims to ask Allah, Exalted is He, specifically for wellbeing on that occasion because a person is (more) vulnerable to injuries and adversities during wartime. He ﷺ added, “but when you face the enemy, be patient,” because it is incumbent on Muslims to adhere to patience and endurance during wartime as long as it is within their capacity, and those who keenly adhere to patience are rewarded with victory. The Prophet ﷺ also said: “and remember that Paradise is under the shades of swords." This means that meeting the enemies of Islam and Muslims and fighting against them is one of the keymeans of entering Paradise. Afterward, he ﷺ implored Allah, Exalted is He, for victory. He ﷺ said, "O Allah, the Revealer of the Holy Book,” meaning the Quran, “the Mover of the clouds,” meaning the One who causes the rain to descend, the wind to blow, and the like, “and the Defeater of the clans (i.e., in the Battle of the Trench),” meaning the disbelievers from various clans who joined forces in the Battle of the Trench to eradicate Islam and the Muslims. Allah, Exalted is He, defeated them with a strong wind, and the Muslims did not even have to fight them off, “defeat them, and grant us victory over them.” In this statement, the Prophet ﷺreferred to what is mentioned the Quran, in the ayah that reads (what means): {Fight them; Allah will punish them by your hands and will disgrace them and give you victory over them and satisfy the breasts of a believing people.} [Quran 9:14]. He ﷺ also mentioned the moving of the clouds, in reference to Allah’s Power in causing the wind to blow and the clouds to move as He wills and causing rain whenever He wills. This indicates Allah’s Power in aiding the Muslim fighters by causing their movement, i.e., striving and fighting against the disbelievers, and putting the disbelievers’ movement to a halt and safeguarding Muslims from their harm; his mention of Allah’s Power in causing rain also indicates His bestowal of victory over their enemies, killing them, and taking spoils of war. All the while,withholding rain resemblesthe Muslims’ defeat and failure to kill their enemies or obtain spoils of war. He ﷺ also made mention of defeating the ‘clans,’imploring Allah, Exalted is He, to bestow His grace in that battle as He did in the Battle of the Trench, and reminding Muslims to rely solely on Allah, Exalted is He, and to believe that nothing comes to pass except by His will.
The hadeeth forbids Muslims from wishing for meeting the enemy and going to war, and this is different from aspiring to martyrdom.
It is deduced from the hadeeth that when Muslims meet their enemies, it is incumbent on them to adhere to patience.
It is also inferred therefrom that it is allowable to supplicate Allah, Exalted is He, to defeat and destroy the disbelievers.
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3029

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺ said: "War is deceit"..

Commentary :
A person may be allowed to do at a time of war what isn’t generally allowed in other situations, including: resorting to deceit, meaning Tawriyyah (i.e., indirect speech; when a speaker says something that has an apparent meaning that the listener would understand, and another hidden meaning, and the speaker’s intention is this hidden meaning, except that he concealed it with that apparent and immediate meaning that first comes to the listener’s mind) and lying, if needed, because war is deceit, as the Prophet ﷺ described it,as narrated by AbooHurayrah(may Allah be pleased with him).
It was also said that it is allowable to resort to deceit at times of war whenever possible, to realize significant benefits for Muslims. When Muslims exhaust all means of deceit at times of war, they should then opt for fighting. It was also said that when one is deceived once at time of war, it incurs his destruction for good, and there is no way back from it.
It is deduced from the hadeeth that it is allowable for a Muslim to tell a lie and speak contrary to the truth to display strength and motivate his fellows with the aim of demoralizing the enemy or lie to their enemies to deceive them. It was narrated on the authority of Asmaa’ bintYazeed(may Allah be pleased with her)that the Prophet ﷺ said: “It is not lawful to lie except in three cases: a man tells his wife something (untrue) to please her, to lie during war, and to lie in order to bring peace between disputing people.”.

3035

Jareer(may Allah be pleased with him) narrated:
Allah's Messenger ﷺdid not screen himself from me since my embracing Islam, and whenever he ﷺ saw me, he would receive me with a smile. Once I told him that I could not sit firm on horses. He ﷺ stroke me on the chest with his hand and said, "O Allah! Make him firm and make him a guiding and a rightly guided man."
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Commentary :
The hadeeth highlights the merits of Jareer ibn ‘Abdullaah(may Allah be pleased with him). He (may Allah be pleased with him)narrated that the Prophet ﷺdid not screen himself from him since he embraced Islam, meaning that he ﷺ did not deny him access to his house or gatherings, even though he (may Allah be pleased with him) was a young man. Whenever he (may Allah be pleased with him) requested permission to enter his house, he ﷺ granted him permission and he ﷺ always met him with a smile, and this reflects the Prophet’s kindness towards his Companions (may Allah be pleased with them). Jareer(may Allah be pleased with him)was held in high regard by his people, and therefore the Prophet ﷺ respected that, and held him in high regard as well. Jareer(may Allah be pleased with him) once complained to the Prophet ﷺ that he would fall down from his horse or feared to fall down from it when it ran. He (may Allah be pleased with him) said: “Once I told him that I could not sit firmly on horses. He ﷺ stroked me on the chest with his hand and said, "O Allah! Make him firm and make him a guiding and a rightly guided man.” Henceforth, Jareer(may Allah be pleased with him) did not fall down from his horse. Another version recorded by Al-Bukhaaree reads, “… and make him guided and a source of guidance (to others).”
It is deduced from the hadeeth that the Companions (may Allah be pleased with them) always hastened to inform the Prophet ﷺ of all their affairs, seeking his advice and supplication.
It is also inferred therefrom that meeting people with a smile is part of the Prophets’ considerate attitude towards people; it indicates humbleness and fosters mutual affection.
The hadeeth highlights the virtues of chivalry and horse riding, being essential skills for every noble man and chief.
It is inferred from the hadeeth that there is no harm for a scholar or Imaam (i.e., ruler) to touch the person to whom he is referring whether he is the addressee or otherwise.
The hadeeth underlines amethod to win people’s hearts..

3039

Al-Baraa’ ibn ‘Aazib(may Allah be pleased with him) narrated:
The Prophetﷺ appointed ‘Abdullaah ibn Jubayr as the commander of the infantry men (archers), who were fifty on the day (of the battle) of Uhud. He ﷺ instructed them, "Stick to your place, and do not leave it even if you see birds snatching us, till I send for you; and if you see that we have defeated the disbelievers and made them flee, even then you should not leave your place till I send for you." Then the disbelievers were defeated. By Allah, I saw the women fleeing lifting up their clothes revealing their leg-bangles and their legs. So, the Companions of ‘Abdullaah ibn Jubayr said, "The spoils of war! O people, the spoils of war! Your companions have become victorious, what are you waiting for now?" ‘Abdullaah ibn Jubayr(may Allah be pleased with him) said, "Have you forgotten what Allah's Messenger ﷺ said to you?" They replied, "By Allah! We will go to the people (i.e., the enemy) and collect our share from the spoils of war." But when they went to them, they were forced to turn back defeated. At that time Allah's Messenger ﷺin their rear was calling them back. Only twelve men remained with the Prophetﷺ and the disbelievers martyred seventy men from us. On the day (of the battle) of Badr, the Prophetﷺ and his Companions (may Allah be pleased with them) had caused the Pagans to lose 140 men, seventy of whom were captured and seventy were killed. Then AbooSufyaan asked thrice, "Is Muhammad present amongst these people?" The Prophetﷺ ordered his Companions (may Allah be pleased with them) not to answer him. Then he asked thrice, "Is the son of AbooQuhaafah present amongst these people?" He asked again thrice, "Is the son of Al-Khattaab present amongst these people?" He then returned to his companions and said, "As for these (men), they have been killed." ‘Umar (may Allah be pleased with him) could not control himself and said (to AbooSufyaan), "You told a lie, by Allah! O enemy of Allah! All those you have mentioned are alive and sound, and the thing which will make you unhappy is still there." AbooSufyaan said, "Our victory today is a counterbalance to yours in the Battle of Badr, and in war (the victory) is always undecided and is shared in turns by the belligerents, and you will find some of your (killed) men mutilated, but I did not urge my men to do so, yet I do not feel sorry for their deed" After that he started reciting cheerfully, "O Hubal, be high! On that the Prophetﷺ said (to his companions), "Why do not you answer him back?" They said, "O Allah's Messenger ﷺ What shall we say?" He ﷺ said, "Say, Allah is Higher and more Sublime." (Then) AbooSufyaan said, "We have the (idol) Al-‘Uzzaa, and you have no ‘Uzzaa." The Prophet ﷺ said (to his Companions), "Why do not you answer him back?" They asked, "O Allah's Messenger ﷺ!What shall we say?" He ﷺ said, "Says Allah, Exalted is He, is our Helper and you have no helper.”
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Commentary :
Uhud is one of the mountains of Al-Madeenah, four kilometers from the Prophet’s Mosque, where the Battle of Uhud took place in Shawwal 3 A.H. between the Muslims and Quraysh.
In this hadeeth, Al-Baraa’ ibn ‘Aazib(may Allah be pleased with him) narrated that the Prophet ﷺ appointed ‘Abdullaah ibn Jubayr(may Allah be pleased with him) as the commander of the archers, who were fifty, at the Battle of Uhud. He ﷺ instructed them, "Stick to your place, and do not leave it even if you see birds snatching us,” meaning that even if we got killed and birds started eating our flesh, do not leave your posts, “till I send for you; and if you see that we have defeated the disbelievers and made them flee, even then you should not leave your place till I send for you." This was a stern warning against disobeying the Prophet’s command, to emphasize the gravity of the situation, and the importance of guarding Muslims from the top of the mountain lest the disbelievers should seize the opportunity and defeat them.
The battle started and the disbelievers were defeated. Al-Baraa’ (may Allah be pleased with him) even said: “By Allah, I saw the women,” meaning with the disbelievers, “fleeing,” in a hurry so much that they were, “lifting up their clothes revealing their leg-bangles and their legs.”
On seeing that, the companions of ‘Abdullaah ibn Jubayr(may Allah be pleased with him), the very men whom the Prophet ﷺ sternly warned against leaving their places, said, "The spoils of war! O people, the spoils of war! Your companions have become victorious, what are you waiting for now?" They noticed that the defeated soldiers were trying to take their properties and flee (and therefore hastened to take the spoils of war). ‘Abdullaah ibn Jubayr(may Allah be pleased with him) reminded them of the Prophet’s command and warning against leaving their place, but they still insisted on leaving and taking the spoils of war. When they reached the spoils of war, they were confused and did know where to go, as a punishment for their disobedience to the Prophet’s command andwere forced to turn back defeated. At that time Allah's Messenger ﷺ wasin their rear, calling them back. Only twelve men remained with the Prophetﷺ, and it was also said fourteen, including: Aboo Bakr, ‘Umar, ‘Alee, ‘Abd Al-Rahmaan ibn ‘Awf, Sa‘d ibn AbeeWaqqaas, Talhah ibn ‘Ubaydullaah, Al-Zubayr ibn Al-‘Awwaam, Aboo ‘Ubaydah ibn Al-Jaraah(may Allah be pleased with them), from the emigrants; Al-Hubaab ibn Al-Munthir, AbooDujaanah, ‘Aasim ibn Thaabit ibn Abee Al-Aflah, Al-Haarith ibn Al-Summah, Usayd ibn Hudayr, and Sa‘d ibn Mu‘aadh(may Allah be pleased with them), from the Ansaar, and Sahl ibn Hunayf(may Allah be pleased with him) was also said to be among them.
The disbelievers killed seventy Muslim men including Hamzah ibn ‘Abd Al-Muttallib(may Allah be pleased with him), the Prophet’s uncle, and he was killed at the hands of Wahshee, the slave of Jubayr ibn Mut‘im. On the day (of the battle) of Badr, the Prophetﷺ and his Companions (may Allah be pleased with them) had caused the pagans to lose 140 of their men, seventy of whom were captured, and seventy of whom were killed.
After the battle ended, AbooSufyaan, who was a disbeliever then, asked thrice, "Is Muhammad present amongst these people?" The Prophetﷺ ordered his Companions (may Allah be pleased with them) not to answer him. Then he asked thrice, "Is the son of AbooQuhaafah present amongst these people?" He asked again thrice, "Is the son of Al-Khattaab present amongst these people?" He then returned to his companions and said, "As for these (men), they have been killed." ‘Umar (may Allah be pleased with him) could not control himself and said (to AbooSufyaan), "You have lied, by Allah! O enemy of Allah! All those you have mentioned are alive and sound, and the thing which will make you unhappy is still there." ‘Umar’s response despite the Prophet’s command was motivated by his zeal for the Prophet ﷺ lest the disbelievers believe that he ﷺ was killed and his Companions (may Allah be pleased with them) were weak, yet it did not actually imply disobedience; his act was rather rewardable, since the Prophet ﷺ commanded the Companions (may Allah be pleased with them) afterward to answer AbooSufyaan. The Prophet’s second command constituted a tacit approval of ‘Umar’s response, because it served the best interests of Muslims. Thereupon, AbooSufyaan said, "Our victory today is a counterbalance to yours in the Battle of Badr, and in war (the victory) is always undecided and is shared in turns by the belligerents, and you will find some of your (killed) men mutilated,” by the breaking of their noses, the splitting open of their stomachs, and the like, all of which is prohibited in Islam as delineated in the Islamic etiquette of war. AbooSufyaan stated that he did not disapprove of his soldiers’ acts and the mutilation of Muslims’ dead bodies, being their enemies. Afterward, he started reciting some rhymingRajaz verses (i.e., poetic verses composed in a meter used in classical Arabic poetry called Rajaz) cheerfully, "O Hubal, be high!” Hubal was the name of the idol placed inside the Ka‘bah and was worshipped by the pagans of Makkah. On that the Prophetﷺ commanded his Companions (may Allah be pleased with them) to answer back and say, "Say, Allah is Higher and more Sublime." The Prophet ﷺ commanded them to respond to AbooSufyaan because he ﷺwas commissioned to raise the word of Allah (i.e., His religion) high and proclaim it. When AbooSufyaan said what he said, he ﷺ could not remain silent and had to raise the word of Allah high and proclaim it. In the response, the Prophet ﷺ emphasized that Muslims believe that Allah, Exalted is He, is Greater and Higher than all these idols worshipped by the pagans.
(Then) AbooSufyaan said, "We have the (idol) Al-‘Uzzaa, and you have no ‘Uzzaa." Al-‘Uzzaa was the name of one of their idols, and it was also said that it was the name of a tree worshipped by the people of Ghatafaan. The Arabic word ‘Uzzaa denotes glory and pride, suggesting that the pagans had a god that was their source of glory and pride, unlike Muslims. Thereupon, the Prophet ﷺ commanded Muslims to respond by saying, Says Allah, Exalted is He, is our Helper and you have no helper.” Meaning that Allah, Exalted is He, is the ultimate source of help and He bestows upon the believers victory and support, and deserts the disbelievers whose idols cannot avail them anything nor grant them support. AbooSufyaan could not say anything more and remained silent. The Prophet ﷺ did not answer back to him personally,and his refined status was vastly superior to AbooSufyaan’s; instead,he commanded the Companions (may Allah be pleased with them) to answer to him.
The hadeeth highlights the gravity of disobeying the Prophet’s commands, for it incurs loss and defeat.
It also underlines that when Muslims disobey Allah, Exalted is He, and His Messenger ﷺ, they would be the same as the non-Muslims and in the event of a confrontation between the two parties, the ones who avail themselves of the worldly material means (numerical superiority, arms, and strength) win (i.e., Muslims will be deprived of the support of Allah, Exalted is He).
It is inferred from the hadeeth that Muslims are required to avail themselves of the worldly material means leading to victory,and also duly rely on Allah, Exalted is He.
It is deduced therefrom that soldiers are enjoined to obey their commander, for disobeying his commands is one of the key reasons for defeat and loss.
The hadeeth highlights the virtues of Aboo Bakr and ‘Umar (may Allah be pleased with them), and their special status in the Prophet’s heart.
.

3040

Anas (may Allah be pleased with him) narrated:
Allah's Messenger ﷺ was the (most handsome), most generous and the bravest of all people. Once the people of Al-Madeenah got frightened, having heard an uproar at night. So, the Prophetﷺ met the people while he was riding an unsaddled horse belonging to AbooTalhah(may Allah be pleased with him) and carrying his sword (slung over his shoulder). He ﷺ said (to them), "Do not get scared, do not get scared." Then he ﷺ added, "I found it (i.e., a horse that was) very fast.”.

Commentary :
Courage is a praiseworthy quality and the Prophet ﷺwas characterized by outstanding courage, reflected in many incidents throughout his lifetime.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that the Prophet ﷺ was the most handsome person and had the best moral character; he ﷺ was the most generous and the bravest of all people; he ﷺ never fled from the battlefield, and steadfastly faced his enemies. Anas (may Allah be pleased with him) listed only these three qualities, because they are consideredfrom the key human virtues. Anas (may Allah be pleased with him) related an incident that reflected the Prophet’s remarkable courage. Once the people of Al-Madeenah got frightened, having heard an uproar at night. Frightened, they headed towards the source of the sound, and the Prophetﷺ met the people while he was riding an unsaddled horse belonging to AbooTalhah(may Allah be pleased with him) and carrying his sword (slung over his shoulder). He ﷺ had gone and investigated the matter and was on his way back when he ﷺ met them. He ﷺ said to them, to calm them down, "Do not get scared, do not get scared." Then he ﷺ added, "I found it (i.e., a horse that was) very fast.”
It was said that the horse in reference was awfully slow, but when the Prophet ﷺ rode it, it became very fast, by the blessing of the Prophet ﷺ. In the hadeeth, the Prophet ﷺ likened the fast horse to the sea; the Arabic word used in the hadeeth is Bahr, meaning sea, to indicate its speed and the rider’s comfort as smooth as a boat ride.
The hadeeth underlines the noble qualities with which Allah, Exalted is He, endowed His Messenger ﷺ.
It is deduced from the hadeeth that it is allowable for a Muslim to go alone to (investigate dangerous situations and) spy on the enemy as long as it is not certain that it would incur his destruction.
It is deduced that it is allowable to ride a horse without a saddle.
It is also inferred therefrom that it is permissible to borrow a horse to ride it to partake in Jihaad.
The hadeeth urges Muslims to bear glad tidings to people after the reasons of their fear are eliminated. .

3045

AbooHurayrah(may Allah be pleased with him) reported:
Allah's Messenger ﷺ sent ten men on a military expedition to spy on the enemies under the leadership of ‘Aasim ibn Thaabit Al-Ansaaree, the grandfather of ‘Aasim ibn ‘Umar Al-Khattaab(may Allah be pleased with them). They proceeded till they reached Had’ah, a place between ‘Usfaan, and Makkah, and their news reached a branch of the tribe of Hudhayl called BaneeLihyaan. About two-hundred men, who were all archers, hurried to follow their tracks till they found the place where they had eaten dates that they had brought with them from Al-Madeenah. They said, "These are the dates of Yathrib (i.e., Al-Madeenah), "and continued following their tracks. When ‘Aasim and his companions (may Allah be pleased with them) saw their pursuers, they went up a high place and the disbelievers circled them. The disbelievers said to them, "Come down and surrender, and we promise and guarantee you that we will not kill any one of you." ‘Aasim ibn Thaabit(may Allah be pleased with him), the leader of the military expedition, said, "By Allah! I will not come down to be under the protection of disbelievers. O Allah! Convey our news to Your Prophet ﷺ. Then the disbelievers threw arrows at them till they were martyred ‘Aasim along with six other men, and three men came down accepting their promise and convention, and they were Khubayb Al-Ansaaree and Ibn Dathinah and another man. So, when the disbelievers captured them, they undid the strings of their bows and tied them. Then, the third (of the captives) said, "This is the first betrayal. By Allah! I will not go with you. No doubt these, namely the martyred, have set a good example to us." So, they dragged him and tried to compel him to accompany them, but as he refused, they killed him. They took Khubayb and Ibn Dathinah with them and sold them (as slaves) in Makkah (and all that took place) after the battle of Badr. Khubaybwas bought by the sons of Al-Haarith ibn ‘Aamir ibn Nawfal ibn ‘Abd Manaaf. It was Khubayb who had killed Al-Haarith ibn ‘Aamir on the day (of the battle of) Badr. So, Khubayb remained a prisoner with those people. Al-Zuhree narrated: ‘Ubaydullaah ibn ‘Iyyaad said that the daughter of Al-Haarith had told him, "When those people gathered (to kill Khubayb) he borrowed a razor from me to shave his pubes and I gave it to him. Then he took a son of mine while I was unaware when he came upon him. I saw him placing my son on his thigh and the razor was in his hand. I got scared so much that Khubayb noticed the agitation on my face and said, 'Are you afraid that I will kill him? No, I will never do so.' By Allah, I never saw a prisoner better than Khubayb. By Allah, one day I saw him eating of a bunch of grapes in his hand while he was chained in irons, and there was no fruit at that time in Makkah." The daughter of Al-Haarith used to say, "It was a boon Allah, Exalted is He, bestowed upon Khubayb." When they took him out of the Sanctuary (of Makkah) to kill him outside its boundaries, Khubayb requested them to let him offer a two Rak‘ah prayer. They allowed him and he offered two Rak‘ahs and then said, "Had not I been afraid that you would think that I was afraid (of being killed), I would have prolonged the prayer. O Allah, kill them all with no exception." (He (may Allah be pleased with him) then recited the poetic verse, "I am being martyred as a Muslim; I do not mind how I am killed in Allah's Cause, for my killing is for Allah's Sake; and if Allah wishes, He will bless the amputated parts of a torn body." Then the son of Al-Haarith killed him. So, it was Khubayb(may Allah be pleased with him) who set the tradition for any Muslim sentenced to death in captivity, to offer a two Rak‘ah prayer (before being killed). Allah fulfilled the invocation of ‘Aasim ibn Thaabit on that very day on which he was martyred. The Prophetﷺinformed his Companions (may Allah be pleased with them) of their news and what had happened to them. Later on, when some disbelievers from Quraysh were informed that ‘Aasim had been killed, they sent some people to fetch a part of his body (i.e., his head) by which he would be recognized. (That was because) ‘Aasim had killed one of their chiefs on the day (of the battle) of Badr. So, a swarm of wasps, resembling a shady cloud, were sent to hover over ‘Aasim and protect him from their messenger and thus they could not cut off anything from his flesh.

حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ أَخْبَرَنِي عَمْرُو بْنُ أَبِي.

Commentary :
The battle of Al-Rajee‘ took place in Safar 4 A.H., and it was named after a well located between Makkah and ‘Usfaan, closer to the latter. It was a village about 80 miles (128 km) from northern Makkah on the way to Al-Madeenah.
In this hadeeth, AbooHurayrah(may Allah be pleased with him) reported that the Prophet ﷺ dispatched ten men on a military expedition. The Arabic word used in the hadeeth is Raht, which denotes a number of men below ten, and it has also been said that it was below forty. A military expedition consisted of maximum 400 men (soldiers). Their task, under the leadership of ‘Aasim ibn Thaabit Al-Ansaaree, the grandfather of ‘Aasim ibn ‘Umar Al-Khattaab on his mother’s side (may Allah be pleased with them), was to spy on the Muslims’ enemies. They proceeded till they reached Had’ah, a place between ‘Usfaan and Makkah, 7 miles away from ‘Usfaan, and their news reached a branch of the tribe of Hudhayl called BaneeLihyaan, meaning that the people of this branch knew of the military expedition. Therefore, about two-hundred men (from BaneeLihyaan), who were all archers, hurried to follow their tracks till they found the place where they had eaten dates that they had brought with them from Al-Madeenah. They said, "These are the dates of Yathrib (i.e., the old name of Al-Madeenah),” and continued following their tracks. When ‘Aasim and his companions (may Allah be pleased with them) saw their pursuers, they went up to a high place and the disbelievers circled them. During the siege, the disbelievers promised them security and guaranteed that they would not kill any one of them if they surrendered. ‘Aasim ibn Thaabit(may Allah be pleased with him), the leader of the military expedition, said, "By Allah! I will not come down to be under the protection of disbelievers,” because he (may Allah be pleased with him) knew that he could not trust them. He (may Allah be pleased with him) invoked Allah, Exalted is He, saying: “O Allah! Convey our news to Your Prophet ﷺ.” Since ‘Aasim and his companions (may Allah be pleased with them) defiantly refused to surrender, the disbelievers shot arrows at them till they were martyred. ‘Aasimand six other men (may Allah be pleased with them) were killed, and three men came down, accepting the promise of security, and they were Khubayb ibn ‘Adiyy Al-Ansaaree, Zayd ibn Al-Dathinah Al-Ansaaree and another man (may Allah be pleased with them); it was said that his name was ‘Abdullaah ibn Taariq. When the disbelievers captured them, they undid the strings of their bows and tied them. Then, the third man (of the captives, i.e., ‘Abdullaah ibn Taariq) said, "This is the first betrayal. By Allah! I will not go with you. No doubt these, namely the martyrs, have set a good example to us." So, they dragged him and tried to compel him to accompany them, but as he refused, they killed him. They took Khubayb and Ibn Dathinah with them and sold them (as slaves) in Makkah. All this took place after the battle of Badr, explaining why the disbelievers sought revenge. Khubayb was bought by one of the sons of Al-Haarith ibn ‘Aamir ibn Nawfal ibn ‘Abd Manaaf, named ‘Uqbah, AbooSirwa‘ah and his half-brother Hujayr ibn Abee ‘Ihaab (on his mother’s side). It was Khubayb who had killed Al-Haarith ibn ‘Aamir on the day of Badr. So, Khubayb remained a prisoner with the sons of Al-Haarith, and Sawfaan ibn Umayyah bought Ibn Al-Dathinah and killed him in Makkah.
‘Ubaydullaah ibn ‘Iyyaad, one of the hadeeth’s narrators, said that Zaynab bint Al-Haarith told him of what happened to Khubayb. She said that when Banee Al-Haarith gathered (to kill Khubayb), he borrowed a razor from her to shave, and she gave it to him. Her son came near Khubayb(may Allah be pleased with him) while she was unaware. She saw him placing her son on his thigh, and the razor was in his hand. She got scared so much that Khubayb noticed the agitation on her face and comforted her, saying, “Are you afraid that I will kill him? No, I will never do so.”
She also made mention of some Karaamaat (i.e.,supernatural abilities or events bestowed by Allah, Exalted is He, upon a righteous person which contradict universal norms and human standards) that happened to Khubayb(may Allah be pleased with him). She said: “By Allah, I never saw a prisoner better than Khubayb. By Allah, one day I saw him eating of a bunch of grapes in his hand while he was chained in irons, and there was no fruit at that time in Makkah.” She used to say, "It was a blessing that Allah, Exalted is He, bestowed upon Khubayb." This was one of the manifest Karaamaat conferred by Allah, Exalted is He, on him.
When they took him out of the Sanctuary (of Makkah) to kill him outside its boundaries, Khubayb(may Allah be pleased with him) requested them to let him offer a two Rak‘ah prayer. They allowed him and he offered two Rak‘ahs and then said, "Had not I been afraid that you would think that I was scared (of being killed), I would have prolonged the prayer. O Allah, kill them all with no exception,” meaning eradicate them all. He (may Allah be pleased with him) then recited the poetic verse, "I am being martyred as a Muslim; I do not mind how I am killed in Allah's Cause, for my killing is for Allah's Sake; and if Allah wishes, He will bless the amputated parts of a torn body."
He (may Allah be pleased with him) meant that he cared less about death, since he was being killed in Allah’s Cause, and Allah, Exalted is He, would bless his torn body, if He willed it. Then the son of Al-Haarith killed him in Al-Tan‘eem and crucified him. It was Khubayb(may Allah be pleased with him) who set the tradition for any Muslim sentenced to death in captivity, to offer a two Rak‘ah prayer (before being killed).
Allah, Exalted is He, answered the invocation of ‘Aasim ibn Thaabit(may Allah be pleased with him) on that very day on which he was martyred; the Prophetﷺinformed his Companions (may Allah be pleased with them) of their news and what had happened to them. ‘Aasim(may Allah be pleased with him) had killed one of the chiefs of Quraysh named ‘Uqbah ibn AbeeMu‘ayt in the Battle of Badr. When the news of ‘Aasim’s death reached the people of Quraysh, they sent some people to fetch a part of his body (i.e., his head) by which he could be recognized, to verify the news. A swarm of wasps, resembling a shady cloud, were sent to hover over ‘Aasim’s dead body and protect him from their messenger, and thus the disbelievers of Quraysh could not cut off anything from his flesh.
The hadeeth highlights a sign of the Prophethood of Muhammad ﷺ.
It also underlines that Allah, Exalted is He, protects and preserves His believing servants both during life and after death, and that attaining martyrdom does not indicate the destruction and defeat of Muslims, but is rather an honor, and an indication of their merits.
It is deduced from the hadeeth that betrayal is unbecoming of a true Muslim, even with those who betray him.
The hadeeth underlines the virtues of ‘Aasim ibn Thaabit Al-Ansaaree and Khubayb ibn ‘Adiyy(may Allah be pleased with them).
The hadeeth affirms the bestowal of Karaamaat on the allies and righteous servants of Allah, Exalted is He, and that He answers their supplications.
.

3051

Salamah ibn Al-Akwa‘ (may Allah be pleased with him) narrated:
A disbelieving spy came to the Prophetﷺwhile he was on a journey. The spy sat with the companions of the Prophetﷺ and started talking and then went away. The Prophetﷺsaid (to his companions), 'Chase and kill him.' So, I killed him. The Prophetﷺ then gave him the belongings of the killed spy (in addition to his share of the spoils of war).
.

Commentary :
Betraying Muslims and spying on them are among the worst sins and misdeeds, especially at times of war.
In this hadeeth, Salamah ibn Al-Akwa‘ (may Allah be pleased with him) narrated that a disbelieving spy came to the Prophetﷺwhile he was on a journey. It was said that this took place during the battle of Hawaazin in 8 A.H., as recorded by Muslim. The Arabic word used in the hadeeth for spy is ‘Ayn, lit. an eye, because a spy’s job is mostly related to vision.
The version of the hadeeth complied by Muslim stated that the spy came riding a red camel. He made it kneel down, extracted a strip of leather from its girth and tethered the camel with it. Then he began to eat with the people and look (curiously around). He ate with the Companions (may Allah be pleased with them) and talked with them so that he would not look suspicious. He started looking around and collecting the needed information. He learned that the Muslims were in a poor condition,in that some of them were on foot and had no riding animals. All of a sudden, he left hurriedly; he went to his camel, untethered it, made it kneel down, mounted it and urged the beast which ran off with him. The Prophetﷺsaid (to his Companions), “Chase and kill him.“ This was because leaving him unharmed would harm the Muslims, as he would convey information to the enemy and expose the Muslims’ weak points. This is contrary to messengers sent by the enemy; they may not be harmed as per the Islamic law, because they are bearers of peace and links of communication, and this reflects the beauty and graciousness of Islam.
Salamah ibn Al-Akwa‘ (may Allah be pleased with him) chased and killed the spy. The Prophet ﷺ gave him all the spy’s belongings, arms, clothes, and riding animal.
It is deduced from the hadeeth that it is allowable to kill awar spy if he comes to the Muslim lands and he is not given security.
It is also inferred therefrom that the spoils of war taken from a killed spy belong to the one who kills him
.

3059

Aslam, the freed slave of ‘Umar ibn Al-Khattaab, (may Allah be pleased with them) narrated that ‘Umar appointed a freed slave of his, called Hunayy, manager of the Himaa (i.e., preserves, protected areas, pasture devoted for grazing the animals of the Zakaah or other specified animals). He (may Allah be pleased with him) said to him, "O Hunayy! Do not oppress the Muslims and ward off their curse (invocations against you) for the invocation of the oppressed is responded to (by Allah); and allow the shepherd having a few camels and those having a few sheep (to graze their animals), and take care not to allow the livestock of ‘Abd Al-Rahmaan ibn ‘Awf and the livestock of (‘Uthmaan) ibn ‘Affaan, for if their livestock should perish, then they have their farms and gardens, while those who own a few camels and those who own a few sheep, if their livestock should perish, would bring their dependents to me and appeal for help saying, 'O Commander of the Believers! O Commander of the Believers!' Would I then neglect them? (No, of course). So, I find it easier to let them have water and grass rather than to give them gold and silver (from the Muslims' treasury). By Allah, these people think that I have been unjust to them. This is their land, and during the pre-Islamic period, they fought for it and they embraced Islam (willingly) while it was in their possession. By Him in Whose Hand my life is! Were it not for the animals (in my custody) which I give to be ridden for striving in Allah's Cause, I would not have turned even a span of their land into a Himaa.”
.

Commentary :
‘Umar ibn Al-Khattaab(may Allah be pleased with him) was an exemplary and just ruler and is still referred to as theepitome of justice and mindfulness of Allah, Exalted is He, regarding Muslims’ funds entrusted to him, and the duty of governing Muslims’ religious and worldly affairs.
In this hadeeth, the Taabi‘ee (Follower) Aslam, the freed slave of ‘Umar ibn Al-Khattaab, narrated that ‘Umar (may Allah be pleased with him) appointed a freed slave of his, called Hunayy, as the manager of the Himaa (i.e., preserves, protected areas, pasture devoted for grazing the animals of the Zakaah or other specified animals), allocated for grazing the animals (camels, horses, and other animals) of Zakaah that belonged to the Muslim Treasury, and no other animals were allowed to graze therein. ‘Umar (may Allah be pleased with him) had declared this pasture as Himaa. He (may Allah be pleased with him) said to him, "O Hunayy! Do not oppress the Muslims, and ward off their curse (invocations against you), for the invocation of the oppressed is responded to (by Allah),” as there is no veil between it and Allah, “and allow the shepherd having a few camels” below thirty, “and those having a few sheep (to graze their animals), and take care not to allow the livestock of ‘Abd Al-Rahmaan ibn ‘Awf and the livestock of (‘Uthmaan) ibn ‘Affaan,” because they were rich and owned much livestock. He (may Allah be pleased with him) did not mean that their livestock must be denied access to the Himaa in all cases, but rather when the pasture could only accommodate the livestock of one of the two parties. In this case, the owners of fewerlivestock should be given priority. This was because if the livestock of ‘Abd Al-Rahmaan ibn ‘Awf and the livestock of ‘Uthmaan ibn ‘Affaanwere denied access to the Himaa, they had their farms and gardens, while those who owned fewer camels and sheep, if their livestock were denied access, they would bring their dependents and appeal for help saying, 'O Commander of the Believers! O Commander of the Believers!' He (may Allah be pleased with him) would not let them down and would have to compensate them by paying them gold and silver to satisfy their needs. He (may Allah be pleased with him) said: “So, I find it easier to let them have water and grass rather than to give them gold and silver (from the Muslims' Treasury).” ‘Umar (may Allah be pleased with him) added: “By Allah, these people,” meaning the owners of few camels and sheep in Al-Madeenah, “think that I have been unjust to them. This is their land, and during the pre-Islamic period, they fought for it, and they embraced Islam (willingly) while it was in their possession.” This is contrary to the situation of those who embraced Islam after conquests and their lands were seized as spoils of war and Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting), because their lands and properties were seized by force. It was acceptable for ‘Umar (may Allah be pleased with him) to do as he did because this protected pasture was uncultivated and deserted, and he (may Allah be pleased with him) declared it Himaa, for the benefit of all Muslims.
‘Umar (may Allah be pleased with him) said: “By Him in Whose Hand my life is! Were it not for the animals (in my custody) which I give to be ridden for striving in Allah's Cause,” meaning the camels and horses used for Jihaad purposes, “I would not have turned even a span of their land into a Himaa,” declaring any area as protected pasture and denying Muslims access to it.
The hadeeth underlines ‘Umar’s strength, good judgment, and compassion for Muslims.
The hadeeth warns against the supplication of theoppressed person against the oppressor.
It is deduced from the hadeeth that the pasture must not be allocated for the livestock of rich owners rather than those of the poor ones.
It is also inferred therefrom that the Imaam (i.e., ruler) may investigate different alternatives and opt for what serves the best interests of people.
It is also deduced that the Imaam should give precedence to the interests of the poor people over those of the rich.
.

3060

Hudhayfah(may Allah be pleased with him) narrated:
The Prophetﷺsaid (to us), "List the names of those people who have announced that they are Muslims." So, we listed one thousand and five hundred men. Then we wondered, "Should we be afraid (of disbelievers) although we are one thousand and five hundred in number?" No doubt, we witnessed ourselves being afflicted with such bad trials that one would have to offer the prayer alone in fear.
Al-A‘mash narrated:
"We (listed the Muslims and) found them five hundred." And AbooMu‘aawiyah said, "Between six hundred to seven hundred."
.

Commentary :
In this hadeeth, Hudhayfah ibn Al-Yamaan(may Allah be pleased with him) stated that the Prophet ﷺ commanded to make a list of the Muslims’ names at that time. It was said that this took place during the time of theHudaybiyah Treaty, and the Prophet ﷺ wanted to know the number of Muslims; should any unfortunate event happen and the Muslims had to fight, he ﷺ would know the number of Muslims and who was able to fight. The number was one thousand and five hundred men. Another version of the hadeeth reads: “five hundred,” and a third version reads: “between six hundred and seven hundred.” The Companions (may Allah be pleased with them) wondered, "Should we be afraid (of disbelievers) although we are one thousand and five hundred in number?" It seems that they(may Allah be pleased with them) could not believe the large number of Muslims at that time and believed that it was inconceivable that such a large number of men should be defeated. The version compiled by Muslim reads: “We said, ‘O Messenger of Allah, do you entertain any fear concerning us and we are (at this time) between six hundred and seven hundred (in strength).’” He ﷺ remarked: “You do not perceive; you may be put to some trials.” He (may Allah be pleased with him) said: ”We actually suffered trials so much so that some of our men were forced to offer their prayers in concealment.” This means that such confidence due to numerical superioritywas eliminated when Muslims were afflicted with fear and Fitnah (i.e., dissension and civil strife) after the Prophet’s death, so much so that some used to pray individually out of fear, despite the enormous number of Muslims at that time! Perhaps this referred to the Fitnah that took place after the Prophet’s death when some Muslims used to hide and perform the prayers in secret, fearing prominence and getting caught up in such Fitnah and wars. It was said that this was a reference to the late period of ‘Uthmaan’s reign during the tenure of some governors of Kufa, like Al-Waleed ibn ‘Uqbah, who used to delay the obligatory prayers or failed to establish them as enjoined. During this period, some devout Muslims (who were earnestly mindful of Allah, Exalted is He), used to perform the prayers in secret and then join the (delayed) congregational prayers with the governor, lest it should lead to Fitnah.
The hadeeth highlights a sign of the prophethood of Muhammad ﷺ; he foretold a future event that happened afterward, and Muslims were actually afflicted with worse situations after the lifetime of Hudhayfah(may Allah be pleased with him), during the reigns of Al-Hajjaaj and others.
Many narrations were reported with different numbers. To reconcile between the different narrations, it was said that there may have been several lists of Muslims’ names that were made on various occasions. It is also possible that the narrations mean that the number of Muslims was a total of one thousand and five hundred, including men, women, slaves, and boys, and between six and seven hundred men, and five hundred soldiers in particular. It is also possible that what is meant is that the number of Muslims was five hundred fighters from the people of Al-Madeenah in particular; six hundred to seven hundred fighters and non-fighters; and a thousand and five hundred Muslims including those living in the surrounding towns and villages.
It is deduced that it is allowable for the Imaam (i.e., ruler) to count the number of the ruled when needed to defend and protect the Muslims.
It is inferred that it is allowable to make a register of the soldiers’ names.
It is also deduced from the hadeeth that Allah, Exalted is He, afflicts His servants with punishments for their unwarranted confidence due to numerical superiority. .

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

| Hadiths

AbooHurayrah(may Allah be pleased with him) narrated that the Prophetﷺ said, "Allah, Exalted is He, wonders at those people who will enter Paradise in chains!”
.

‘Abdullaah(may Allah be pleased with him) narrated:
During some of the Ghazawaat (i.e., battles) of the Prophetﷺa woman was found killed. Allah's Messenger ﷺdisapproved the killing of women and children.
.

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺ said: "War is deceit"..

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

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..

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.".

‘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..

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)..

Book of Hadith

| Hadiths

AbooHurayrah(may Allah be pleased with him) narrated that the Prophetﷺ said, "Allah, Exalted is He, wonders at those people who will enter Paradise in chains!” .

‘Abdullaah(may Allah be pleased with him) narrated: During some of the Ghazawaat (i.e., battles) of the Prophetﷺa woman was found killed. Allah's Messenger ﷺdisapproved the killing of women and children. .

Narrated AbooHurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said: "War is deceit"..

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

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..

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.".

‘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..

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)..

AbooHurayrah(may Allah be pleased with him) narrated that the Prophetﷺ said, "Allah, Exalted is He, wonders at those people who will enter Paradise in chains!”
.

‘Abdullaah(may Allah be pleased with him) narrated:
During some of the Ghazawaat (i.e., battles) of the Prophetﷺa woman was found killed. Allah's Messenger ﷺdisapproved the killing of women and children.
.

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺ said: "War is deceit"..