It was narrated that ‘Abdullah ibn Mas‘ud said: The Prophet (blessings and peace of Allah be upon him) said: “There should be no envy except in two cases: a man to whom Allah has given wealth, and he is given authority over it to spend it in appropriate ways; and a man to whom Allah has given wisdom, so he judges in accordance with it and teaches it to others.”.

Commentary : Envy (hasad) is of two types, the first of which is blameworthy envy which is prohibited according to Islamic teaching. This refers to when a man wishes that a blessing be taken away from his brother, regardless of whether the envier has it or not. The second type is permissible envy, which is positive envy (ghibtah). What this means is that a man sees a blessing that someone else has, and he wishes that he could have something similar, without wishing that it be taken away from his brother. If that positive envy concerns worldly matters such as good health, physical strength, status or children, then it is permissible. If it concerns a religious matter – such as beneficial knowledge, or wealth from lawful sources, then it is encouraged according to Islamic teachings. Here the Prophet (blessings and peace of Allah be upon him) tells us that envy cannot be praiseworthy or encouraged according to Islamic teachings except in two cases, the first of which is when there is a wealthy, pious man to whom Allah has granted halal wealth, so he spends it to benefit himself and others, and to please his Lord, on various charitable causes, so the person wishes to be like him and he envies him [ghibtah] for this blessing.
The second case is when there is a wise, knowledgeable man to whom Allah has granted beneficial knowledge that he acts upon, teaches to others and judges between people on the basis of his knowledge and wisdom, so the person wishes that he could be like him.
This hadith indicates that if a rich man fulfils the conditions of having wealth, and uses it in ways that please Allah, then he is better than a poor person.
It also highlights the virtue of knowledge and of learning it.
And it highlights the validity of competing in doing good, and indicates that we are urged to do that..

It was narrated from ‘Ubaydullah ibn ‘Abdillah from Ibn ‘Abbas from Ibn ‘Abbas that he disagreed with al-Hurr ibn Qays ibn Hisn al-Fazari about the companion of Musa. Ibn ‘Abbas said: He was Khadir. Ubayy ibn Ka‘b passed them and Ibn ‘Abbas called him over and said: This friend of mine and I are arguing about the companion of Musa, concerning whom Musa asked his Lord how he could meet him. Did you hear the Prophet (blessings and peace of Allah be upon him) say anything about him? He said: Yes, I heard the Prophet (blessings and peace of Allah be upon him) say: “Whilst Musa was with a group of Israelites, a man came to him and said: Do you know anyone more knowledgeable than you? Musa said: No. Then Allah (may He be glorified and exalted) revealed to Musa: Nay; Our slave Khadir [is more knowledgeable than you]. Musa asked how he could meet him, so Allah made the fish a sign for him. It was said to him: When you lose the fish, then retrace your steps, for you will meet him there. And he was following the path of the fish in the sea. His servant said to Musa: {Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it} [al-Kahf 18:63]. Musa said: {“That is what we were seeking.” So they returned, following their footprints} [al-Kahf 18:64]. There they found Khadir, after which the events narrated in the Qur’an took place.” .

Commentary : The Sahabah (may Allah be pleased with them) differed concerning some issues of knowledge, according to what each of them knew, whilst paying attention to proper etiquette, each of them showing due respect to others and appreciating their brothers’ knowledge. One example of this is when the two Companions, ‘Abdullah ibn ‘Abbas and al-Hurr ibn Qays (may Allah be pleased with them both) disagreed concerning the companion of Musa (peace be upon him) who is mentioned in the verse {And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge. Moses said to him, “May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?”} [al-Kahf 18:65-66]. The view of Ibn ‘Abbas (may Allah be pleased with him) was that this was al-Khadir, and this was the view in which Ubayy ibn Ka‘b supported him, based on what he had heard from the Prophet (blessings and peace of Allah be upon him) about the story of Musa and al-Khadir (peace be upon them both). So he told him that he had heard the Prophet (blessings and peace of Allah be upon him) saying that when Allah’s Prophet Musa was with a group of Israelites, a man came to him and asked him: Do you know of anyone more knowledgeable than you on earth? Based on his own opinion, Musa denied that there was anyone more knowledgeable than him, because he was a Prophet who received revelation. But Allah rebuked him for not referring the matter to Him, as is narrated in Sahih Muslim. It was said that this was a rebuke to Musa (peace be upon him) and a lesson for those who came after him, so that no one else would follow him in praising himself and being filled with self-admiration, and thus be doomed. Allah (may He be glorified and exalted) revealed to him: There is someone who is more knowledgeable than you, to whom Allah has given knowledge other than that which He revealed to you. He is a person whose name is Khadir. So Musa asked: How can I meet him? Allah made the fish a sign for him, to show him where al-Khadir was, so that he could meet him. It was said to him: When you lose the fish on the seashore, then retrace your steps, for you will meet him. That was when Musa asked how he could meet al-Khadir. Allah (may He be exalted) said: Look for him on the shore, near the rock. He said: O Lord, how can I reach him? He said: Take a fish in a basket, and where you lose it, he will be there. It was said that he took a salted fish, and said to his servant: When you lose the fish, tell me.
The phrase “And he was following the path of the fish in the sea” means: he was looking at it whilst he was on the shore, walking alongside it, until he reached al-Khadir. It does not mean that he was literally following its path in the sea. And it was said that Musa met al-Khadir on an island in the sea, and to reach that island one must travel by sea. And it was said that the pronoun in the phrase “he was following” refers to the servant of Musa, Yusha‘ ibn Nun. That was because Musa (peace be upon him) had said to him: When you lose the fish, tell me, because it was the sign of where he would meet al-Khadir.
The servant said to Musa, as Allah (may He be exalted) tells us: {Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it} [al-Kahf 18:63]. After they had rested beside the sea, the servant forgot the fish, then they travelled on for a while. When the servant remembered that, he told Musa (peace be upon him) about it, and Musa said to him: {“That is what we were seeking.” So they returned, following their footprints} [al-Kahf 18:64]. So they retraced their steps until they reached the place where they had lost the fish, and there they found Khadir, after which there happened the events of which Allah (may He be glorified and exalted) tells us in His Book, in Surat al-Kahf.
After that, it became clear to Musa how great al-Khadir’s knowledge was, which was based on what Allah had taught him of the unseen, and the events that took place by Allah’s decree, which none of the Prophets knew except what they were taught about by the Creator (may He be glorified and exalted).
In this hadith, we see that one should put up with some hardship for the sake of seeking knowledge and learning more, and acknowledge the status of the one who is more knowledgeable.
We also see that disagreeing about some issues of knowledge, if each person is seeking to learn the truth without being stubborn, is something permissible.
This hadith also indicates that in the event of disagreement, we should refer to people of knowledge, and that it is essential to show humility towards knowledge and people of knowledge.
It also indicates that one should take provisions when travelling.
And it indicates that the knowledgeable person should not become too proud of his knowledge..

It was narrated that Ibn ‘Abbas said: The Messenger of Allah (blessings and peace of Allah be upon him) embraced me and said: “O Allah, give him knowledge and understanding of the Book.”.

Commentary : Our Prophet (blessings and peace of Allah be upon him) always set the best and most sublime example of mercy, love and compassion with his relatives and companions (may Allah be pleased with them).
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) embraced him and hugged him, then he prayed for him, saying: “O Allah, give him knowledge and understanding of the Book.” In other words, teach him the Qur’an and enable him to memorize it, understand it, explain it, interpret it and learn fiqh and rulings from it. Allah answered his prayer, and Ibn ‘Abbas (may Allah be pleased with him) became the most knowledgeable of the ummah, the interpreter of the Qur’an.
The reason for this dua was narrated by al-Bukhari in his Sahih: The Prophet (blessings and peace of Allah be upon him) went to relieve himself, and I brought him some water for wudu’. According to one report: When he came out, he said: “Who brought this?” and he was told who had brought it. In Sahih Muslim it is narrated that the Mother of the Believers Maymunah (may Allah be pleased with her) is the one who told him about that, and that happened in her house one night. Perhaps that was the night on which Ibn ‘Abbas stayed overnight in her house to see how the Prophet (blessings and peace of Allah be upon him) prayed. Ahmad narrated from Ibn ‘Abbas (may Allah be pleased with him) about his standing behind the Prophet (blessings and peace of Allah be upon him) during the night prayer, in which it is narrated: he said to me: “What is the matter? I put you next to me but you step back.” I said: O Messenger of Allah, is it appropriate for anyone to pray next to you, when you are the Messenger of Allah to whom Allah has given abundance? He liked that, so he prayed to Allah to increase me in knowledge and understanding.
In this hadith, we see the blessing of the dua of the Prophet (blessings and peace of Allah be upon him), and this report also highlights the virtue of ‘Abdullah ibn ‘Abbas (may Allah be pleased with him), and how he became distinct from others by virtue of this blessed dua, when Allah answered the dua of His Prophet.
This hadith also highlights the virtue of knowledge and encourages us to seek knowledge and to memorize the Qur’an, and to pray for that. .

It was narrated that ‘Abdullah ibn ‘Abbas said: I came riding on a female donkey – and at that time I was approaching the age of puberty – and the Messenger of Allah (blessings and peace of Allah be upon him) was praying in Mina with no wall in front of him. I passed in front of one of the rows, then I let the donkey go and graze, and I joined the row. And no one rebuked me for that..

Commentary : The Prophet (blessings and peace of Allah be upon him) instructed the one who is praying to have a barrier (sutrah) in front of him, so that no one will pass in front of him and interrupt his prayer. But in the case of the congregational prayer, the imam is the “barrier” for those who are praying behind him.
In this hadith, Ibn ‘Abbas (may Allah be pleased with him) narrated that he came riding on a female donkey. At that time, Ibn ‘Abbas (may Allah be pleased with him) was a boy who was approaching puberty. The Messenger of Allah (blessings and peace of Allah be upon him) was praying in Mina without a barrier such as a wall and the like. Mina is a valley near the Haram of Makkah where the pilgrims halt to stone the Jamarat. Ibn ‘Abbas (may Allah be pleased with him) passed in front of one of the rows of worshippers whilst he was riding his donkey, at the time when their imam – namely the Prophet (blessings and peace of Allah be upon him) did not have a barrier in front of him. Then he left the donkey to eat and graze, and wander among the rows, then he joined the people in the rows and prayed, and no one rebuked him for passing in front of the rows or for letting the donkey pass in front of them, and the Prophet (blessings and peace of Allah be upon him) did not interrupt the prayer.
This hadith indicates that the imam is like a barrier for those praying behind him.
It also indicates that it is valid for a young boy who has reached the age of discernment to hear a hadith and narrate it..

It was narrated that Mahmoud ibn al-Rabi‘ said: I remember the Prophet (blessings and peace of Allah be upon him) spraying water in my face from a bucket when I was five years old..

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best of people in manners and attitudes, even with little children. He cared for them and would be playful with them. He would let them ride behind him, and teach them so that they would grow up to be true men.
In this hadith, the Sahabi Mahmoud ibn al-Rabi‘ (may Allah be pleased with him) narrated that he still remembered how the Messenger of Allah (blessings and peace of Allah be upon him) sprayed water from his mouth in his face; at that time Mahmoud was a small boy, five years old, but he still remembered that and conveyed it after he grew up.
Spraying water into the child’s face is an example of the Prophet’s playfulness with young children; he showed kindness to them and honoured their fathers by doing that, whilst also teaching the people that being playful with children and family does not undermine the dignity of people of prominence and authority.
The hadith also indicates that he did that so that the child would get blessing (barakah) from him.
It also indicates that it is valid for a child to narrate, if he remembers and understands what he saw and heard..

It was narrated from Abu Musa that the Prophet (blessings and peace of Allah be upon him) said: “The likeness of that with which Allah has sent me of guidance and knowledge is the likeness of abundant rain that falls on land. Some of it is pure and good land which absorbs the water and brings forth abundant vegetation and plants; some of it is solid, barren land which retains the water [in pools or ponds], so that Allah benefits the people thereby, as they drink from it, give water to their livestock and irrigate crops with it. And some of the rain falls on another type of land, which is nothing but flat, barren land which does not retain the water or produce vegetation. The first one is the likeness of one who understands issues of religion, so he benefits from that with which Allah sent me, thus he learns it and teaches others. The second is the likeness of the one who pays no attention to it and does not accept the guidance of Allah with which I was sent.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best educator. He often used to give simple yet eloquent likenesses through which the ideas that he wanted to convey would be transmitted and take root in people’s minds. In this hadith, he likened guidance, the ways that lead to Allah, and Islamic knowledge that is based on the Book of Allah (may He be exalted) and the Sunnah of His Prophet (blessings and peace of Allah be upon him) to abundant rain that falls on different types of land. The first type is fertile land that is free of nuisance insects and worms that destroy crops. This land receives the water and absorbs the rain, then it produces abundant vegetation. This is the likeness of the knowledgeable person who has deep understanding of the religion of Allah, acts upon what he knows, and teaches others. This is the highest level of guidance.
The second type is barren land that retains [but does not absorb] the water. This is solid land on which vegetation does not grow, so it is like huge reservoirs which collect and hold the water, and become a source for others. The people benefit from it, as they drink, give water to their livestock and irrigate fertile land with this water. Even though this land does not benefit from the rain itself, it benefits others, humans, animals and other types of land. This is the likeness of people who are able to memorize, but their minds are not sharp enough to derive meanings and rulings, and they do not strive to put what they learn into practice. Thus they memorize and preserve information until people of knowledge come along who are able to benefit from it, so they learn it from them and thus benefit others through what they convey to them. And it was said that the likeness of this land is that of the knowledgeable person who teaches others, but does not act upon his knowledge himself, so he is like a candle which gives light to others but burns itself.
The third type is the plains, which are vast tracts of flat land. It was also said that it is smooth land, or land that has no vegetation. This is what is referred to in the hadith: salt flats in which nothing grows and which do not retain water. Thus they do not benefit from the rain themselves, nor do they benefit any other land, because they are flat and have no vegetation. This is the worst type of land; it is the likeness of the ignorant Muslim, or the knowledgeable Muslim who does not act upon his knowledge or teach anyone else. This is what is meant by the words “who pays no attention to it.” Or it may refer to the disbelievers who do not enter Islam in the first place, and this is what is meant by the words “[he] does not accept the guidance of Allah.”
This hadith highlights the virtue of one who learns, acts upon his knowledge and teaches it to others.
It also indicates that it is blameworthy to turn away from knowledge..

It was narrated that Anas ibn Malik said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “One of the portents of the Hour is that knowledge will be taken away, ignorance will become widespread, much alcohol will be drunk and zina will become prevalent.”.

Commentary : The time of the onset of the Hour is not known to anyone except Allah (may He be glorified and exalted). Nevertheless, He has ordained signs which will indicate that it is close at hand, so that the Muslim may be careful and strive to prepare for that momentous Day.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that one of the signs of the approach of the Hour is that beneficial knowledge that is accompanied by righteous deeds will be taken away with the death of knowledgeable people, not by means of it being erased from people’s hearts. Then the people will follow ignorant leaders who will speak about religious issues on the basis of their own personal views, and they will issue fatwas that are based on ignorance. Thus ignorance will prevail and spread among the people, and that will result in people no longer having fear of Allah in their hearts. So a great deal of alcohol will be drunk, and it will become widespread among people despite the fact that it is forbidden. Allah (may He be exalted) says: {O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone altars [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful } [al-Ma’idah 5:90]. The word khamr (intoxicants) comes from a root meaning to cover. It is so called because it covers the mind so that one cannot think properly, as a result of that the drinker falls into sins that lead to doom.
Another sign of the approach of the Hour is that zina (unlawful sexual relationships) and shameful deeds will become widespread, as mentioned in the report of Muslim, and they will become very clearly prevalent, even though Allah has forbidden them, as He says: {And do not approach unlawful sexual intercourse} [al-Isra’ 17:32].
It is as if these things are singled out for mention because they indicate that matters are getting out of hand, which if they are brought under control, will be a cause of well-being in this world and the hereafter. The first is religion, because the taking away of knowledge will undermine religion. The second is reason, because it is undermined by consuming intoxicants. The third is lineage, because it is undermined by zina. The undermining of these three things indicates that the world is heading towards ruin.
This hadith indicates that Allah (may He be exalted) has already decreed that the ruin of life on earth will come once mischief and corruption become prevalent and widespread.
It also indicates that we are urged to acquire knowledge, for it will not be taken away except through the death of knowledgeable people.
This hadith is one of the signs of the prophethood of the Prophet (blessings and peace of Allah be upon him). .

It was narrated from Qatadah that Anas ibn Malik said: I will surely tell you of something that no one will tell you after me. I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “One of the portents of the Hour is that knowledge will become rare and ignorance will prevail; zina will become widespread; and there will be many women and few men, to the extent that for fifty women there will be one man to look after them.”.

Commentary : No one knows exactly when the Hour will begin except Allah (may He be glorified and exalted). Nevertheless, He has ordained some signs of its approach, to alert the Muslim so that he may strive to prepare for that momentous Day.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that one of the signs of the approach of the Hour is that Islamic knowledge will become rare on earth, because many scholars will die. Then the people will follow ignorant leaders who will speak about religious issues on the basis of their own personal views, and they will issue fatwas that are based on ignorance. Thus ignorance will prevail among the people, and that will result in no one having fear of Allah in their hearts. Zina (unlawful sexual relationships) and shameful deeds will become widespread, as mentioned in the report of Muslim, and they will become clearly prevalent, even though Allah has forbidden them, as He says: {And do not approach unlawful sexual intercourse} [al-Isra’ 17:32].
Another of the signs that the Day of Resurrection is approaching is that the numbers of women will increase exponentially in comparison with the numbers of men, as few males will be born, whereas many females will be born, or the number of men may be reduced as a result of wars and conquests, until fifty women will only be able to find one man to be in charge of them, sponsor them and look after their affairs.
It is as if these five things are singled out for mention because they indicate that matters are getting out of hand, which if they are brought under control, will be a cause of well-being in this world and the hereafter. The first is religion, because the taking away of knowledge will undermine religion. The second is reason, because it is undermined by consuming intoxicants. The third is lineage, because it is undermined by zina. As for life and wealth, they will be undermined too, because of overwhelming trials and tribulations, and when all of these things are undermined, this indicates that the world is heading towards ruin.
This hadith indicates that Allah (may He be exalted) has already decreed that the ruin of life on earth will come once mischief and corruption become prevalent and widespread.
In this hadith, we are urged to acquire knowledge, for it will not be taken away except through the death of knowledgeable people.
This hadith is one of the signs of the prophethood of the Prophet (blessings and peace of Allah be upon him), as he foretold what will happen at the end of time..

It was narrated that Ibn ‘Umar said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Whilst I was sleeping, a vessel of milk was brought to me and I drank until I saw its wetness coming out of my nails. Then I gave my leftovers to ‘Umar ibn al-Khattab.” They said, How did you interpret that, O Messenger of Allah? He said, “Knowledge.”.

Commentary : The dreams of the Prophets are true and are revelation from Allah (may He be glorified and exalted). The Prophet (blessings and peace of Allah be upon him) would give glad tidings to his companions (may Allah be pleased with them) when he saw a dream.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) saw in a dream that he was given a vessel of milk, and he drank from it to the extent that his thirst was greatly quenched and the moisture of the milk started to come out from his fingers, flowing over his nails, which was an indication that his body had had its needs fully met, to the extent that the surplus came out of him. Then he gave what was left of the milk to ‘Umar ibn al-Khattab (may Allah be pleased with him) and he drank it. Then the Prophet (blessings and peace of Allah be upon him) interpreted the milk as signifying knowledge. It is as if that was glad tidings to ‘Umar (may Allah be pleased with him) that he would excel in understanding Islamic knowledge and teachings, because he drank from that milk from which the Prophet (blessings and peace of Allah be upon him) had drunk. This was an indication that ‘Umar would be singled out and distinguished because of extra knowledge that he had. And it was said that milk was interpreted as referring to knowledge because both are very beneficial, and both are a means of well-being. Milk is nourishment for children, and a means of their well-being; moreover, it is a food that maintains physical well-being, and knowledge is a means of well-being in the hereafter and in this world.
This hadith highlights the virtue, honourable status and importance of knowledge for people.
It also highlights the virtue of ‘Umar (may Allah be pleased with him)..

It was narrated from ‘Abdullah ibn ‘Amr ibn al-‘As that the Messenger of Allah (blessings and peace of Allah be upon him) halted in Mina during the Farewell Pilgrimage so that the people could ask him questions. A man came to him and said: I did not think, so I shaved my head before slaughtering the sacrifice. He said: “[Go ahead and] slaughter it; there is no problem.” Another man came to him and said: I did not think, so I slaughtered the sacrifice before stoning the Jamrah. He said: “[Go ahead and] stone the Jamrah, and there is no problem. The Prophet (blessings and peace of Allah be upon him) was not asked about anything that was brought forward or delayed but he said: “[Go ahead and] do it, and there is no problem.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) performed the Farewell Pilgrimage at the end of his life, in 10 AH. During this Hajj, he explained to the people their rituals and the rulings of Hajj, and what was permissible and what was forbidden of both words and deeds during the pilgrimage.
In this hadith, ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) halted during his pilgrimage, whilst he was riding his mount – as mentioned in a report of Muslim – in Mina, near the Jamrah, after the sun had passed its zenith on the Day of Sacrifice. Mina is a valley surrounded by mountains, located east of Makkah on the road between Makkah and Jabal ‘Arafah. It is approximately six kilometres from al-Masjid al-Haram. It is the place where pilgrims stone the Jamarat and slaughter the sacrificial animals.
On this great occasion, amidst this great crowd, the Prophet (blessings and peace of Allah be upon him) halted so that the pilgrims could ask him questions and seek advice about what they needed to know of the rulings of Hajj. That included a man who made a mistake and forgot, so he did not do the rituals in the proper order, as he shaved his head before slaughtering his sacrifice. The Prophet (blessings and peace of Allah be upon him) responded: “[Go ahead and] slaughter it; there is no problem” – so there is no sin on you and you do not have to offer a compensatory sacrifice. Another question came from a man who had slaughtered his sacrificial animal before stoning Jamrat al-‘Aqabah. The Prophet (blessings and peace of Allah be upon him) answered him: “[Go ahead and] stone it, and there is no problem.”
So the Prophet (blessings and peace of Allah be upon him) was not asked on that day about any of the actions of Hajj that was brought forward or delayed but he said to the questioner: “[Go ahead and] do it, and there is no problem.” He was not strict with them, no compensatory sacrifice was required of them, and they did not incur any sin for doing one action before another, or delaying it.
This was by way of making things easy for people, because the time of Hajj is a time of hardship, in which people encounter many difficulties and there are many necessary things that are required of the pilgrim, which may force people to do many things without following the proper order. So the Prophet (blessings and peace of Allah be upon him) did not insist that people do things in a particular order, for what matters is doing the actions of Hajj, even though it is preferable to follow his example and Sunnah in the manner he told people to do them, as was narrated from him.
This hadith highlights the compassion of the Prophet (blessings and peace of Allah be upon him) towards his ummah, as he sought to make it easy for them to do the rituals of Hajj. .

It was narrated from Ibn ‘Abbas that the Prophet (blessings and peace of Allah be upon him) was asked during his Hajj: I slaughtered my sacrifice before stoning the Jamrah, and he gestured with his hand as if to say, There is no problem. Another person said: I shaved my head before slaughtering my sacrifice, and he gestured with his hand as if to say, There is no problem..

Commentary : The Prophet (blessings and peace of Allah be upon him) performed the Farewell Pilgrimage at the end of his life, in 10 AH. During this Hajj, he explained to the people their rituals and the rulings of Hajj, and what was permissible and what was forbidden of both words and deeds during the pilgrimage.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrated that during his Farewell Pilgrimage, when he was near the Jamrah after the sun had passed its zenith on the Day of Sacrifice, as narrated by al-Bukhari, the Prophet (blessings and peace of Allah be upon him) was asked questions. On this great occasion, amidst this great crowd, the Prophet (blessings and peace of Allah be upon him) halted so that the pilgrims could ask him questions about what they needed to know of the rulings of Hajj. That included a man who made a mistake and forgot, so he did not do the rituals in the proper order, as he slaughtered his sacrifice before stoning Jamrat al-‘Aqabah. The Prophet (blessings and peace of Allah be upon him) responded with a gesture to indicate that he approved of what he had done, or he made a gesture and said to him, “There is no problem,” so there is no sin on you and you do not have to offer a compensatory sacrifice. Someone else asked him about his having shaved his head before slaughtering the sacrifice, and the Prophet (blessings and peace of Allah be upon him) responded with a gesture to indicate that he approved of what he had done, or he made a gesture and said to him, “There is no problem,” so you have nothing to worry about and you do not have to offer a compensatory sacrifice for doing one action before another, or delaying it.
This was by way of making things easy for people, because the time of Hajj is a time of hardship, in which people encounter many difficulties and there are many necessary things that are required of the pilgrim, which may force people to do many things without following the proper order. So the Prophet (blessings and peace of Allah be upon him) did not insist that people do things in a particular order, for what matters is doing the actions of Hajj, even though it is preferable to follow his example and Sunnah in the manner he told people to do them, as was narrated from him..

It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Knowledge will be taken away, and ignorance and tribulations will prevail, and there will be a great deal of harj.” It was said: O Messenger of Allah, what is harj? He gestured like that with his hand, tilting it, as if he meant killing..

Commentary : No one knows exactly when the Hour will begin except Allah (may He be glorified and exalted), for He has kept that knowledge to Himself.
Nevertheless, He has ordained some signs of its approach, to alert the Muslim so that he may strive to prepare for that momentous Day.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that one of the signs of the approach of the Hour is that beneficial knowledge that is accompanied by righteous deeds will be taken away, and will disappear from the earth with the death of its people. It will be reduced by their death but will not be erased from people’s hearts. Then the people will follow ignorant leaders who will speak about religious issues on the basis of their own personal views, and they will issue fatwas that are based on ignorance. Thus ignorance will prevail and spread among the people, and tribulations, disputes and division will become widespread; that will result in no one having fear of Allah in their hearts, and there will be a great deal of “harj.” When the people asked what harj meant, the Prophet (blessings and peace of Allah be upon him) made a gesture with his hand, from which it could be understood that the word referred to killing and unlawful bloodshed. This explanation is clearly mentioned in al-Sahihayn, where it says: They said: O Messenger of Allah, what is that? He said: “Killing, killing.” What is meant is that there would be tribulations and disputes, and that will be the cause of a great deal of killing among the Muslims, as is mentioned in a report narrated by Ibn Majah from Abu Musa al-Ash‘ari (may Allah be pleased with him), in which it says that the Prophet (blessings and peace of Allah be upon him) said: “It will not be as a result of the polytheists killing the Muslims; rather you will kill one another, to the extent that a man will kill his neighbour, his cousin and his relative.”
This hadith indicates that Allah (may He be exalted) has already decreed that the ruin of life on earth will come once mischief and corruption become prevalent and widespread.
It also indicates that we are urged to acquire knowledge, for it will not be taken away except through the death of knowledgeable people.
This hadith is one of the signs of the prophethood of the Prophet (blessings and peace of Allah be upon him)..

It was narrated that Asma’ said: I came to ‘A’ishah when she was praying, and I said: What is the matter with the people? She pointed to the sky, and I saw that the people were standing in prayer. Then she said, Subhan-Allah. I said: Is it a sign? And she nodded to say yes. So I started to pray [with the people] until I nearly fainted, so I began to pour water on my head. The Prophet (blessings and peace of Allah be upon him) praised and glorified Allah (may He be glorified and exalted), then he said: “There is nothing that had not been shown to me before but it was shown to me [just now] whilst I was standing in prayer, even Paradise and Hell. Then it was revealed to me that you will be tested in your graves, like or close to” – I [the narrator] do not know which word Asma’ said – “the trial of the Dajjal. It will be said: What do you know about this man? As for the believer or the one who had certain faith” – I do not know which word Asma’ said – “he will say: He is Muhammad the Messenger of Allah; he came to us with clear proofs and guidance, and we responded and followed him; he is Muhammad” – three times. “Then it will be said: Rest, benefitting from your righteous deeds. We knew that you believed with certainty in him. As for the hypocrite or the one who had doubts” – I do not know which word Asma’ said – “he will say: I do not know; I heard the people saying something, so I said it too.”.

Commentary : The trial of the grave is one of the greatest trials that a person will undergo. The Prophet (blessings and peace of Allah be upon him) always sought refuge with Allah from it at the end of his prayer.
In this hadith, Asma’ bint Abi Bakr (may Allah be pleased with her) narrates that she went to the house of her sister ‘A’ishah, the Mother of the Believers (may Allah be pleased with her), and she found her praying, following the prayer of the Prophet (blessings and peace of Allah be upon him) in his mosque, as the houses of the Mothers of the Believers (may Allah be pleased with them) were attached to the mosque of the Prophet (blessings and peace of Allah be upon him), as is well known. Asma’ asked her, whilst she was praying, why the people were so scared and were praying at this time, which was not the time of the obligatory prayer. ‘A’ishah (may Allah be pleased with her) responded to her as she was praying with a gesture, pointing towards the sky, as if she wanted to make her understand that the sign of a solar eclipse in the sky was the reason for this fear and this prayer. Thus Asma’ realized that this was a sign of the might and power of Allah (may He be glorified), so she joined the people in prayer and offered a lengthy prayer with them, until she got tired and signs of exhaustion appeared on her, to the extent that she poured water on her head to revive herself and so that she would not faint. That was because the eclipse prayer is two rak‘ahs, in each of which there are two bowings (ruku‘) and two recitations, and the imam makes each recitation and bowing very long, with the bowing as long as the recitation. This lengthy procedure may be exhausting for some, but it is by way of beseeching Allah and humbling oneself before Him, so that He will relieve the people of this calamity and distress.
Then when the Prophet (blessings and peace of Allah be upon him) had finished the prayer, he addressed the people. He began by praising and glorifying Allah as He deserves, then he told the people that there was nothing that he had not seen before but he saw it whilst standing in this prayer, and he looked at it, even Paradise and Hell. He saw them both and they were both visible and displayed before him. He began to describe what he had seen, and told the people that Allah had revealed to him the trial of the grave, in which people will be questioned by the two angels. This is something very difficult, almost as difficult as the trial of the Dajjal, and the trial of the Dajjal is one of the greatest and most dangerous of trials and tribulations. The word Dajjal comes from a root meaning to cover; he is so called because he will cover the truth with his falsehood. He will be a human being, and his emergence will be one of the major signs of the Day of Resurrection. Allah will test His slaves by means of him, and He will enable him to do some things that only Allah (may He be exalted) can do, such as bringing back to life a dead person whom he killed, or bringing about prosperity and abundance in this world. He will have with him his paradise and his hell, and his two rivers, and the treasures of the earth will follow him; he will order the sky to send down rain and it will do so, and he will order the earth to bring forth vegetation and it will do so. All of that will happen by the will and decree of Allah (may He be exalted).
The trial of which the Prophet (blessings and peace of Allah be upon him) warned us will happen when a person is questioned in his grave: What do you know about this man? This is referring to the Prophet (blessings and peace of Allah be upon him). The response of the believer or the one who had certain faith will be: he is Muhammad, the Messenger of Allah, who came to us with clear proofs and guidance, and we responded and followed him. He will say that three times, as Allah will make him steadfast with the word that stands firm and will inspire him to give the right answer. The angels will affirm that what he says is correct, and will give him the glad tidings of rest and being spared suffering, and they will say to him: “Rest, benefitting from your righteous deeds. We knew that you believed with certainty in him.”
As for the hypocrite, or the one who doubted and was hesitant, he will say I do not know, I am not certain, but I heard the people saying something in the former world, so I said it too. So I was not certain that he was a Prophet; rather I went along with what the people said outwardly. He will be in a state of wretchedness and punishment, the opposite of the believer.
This hadith affirms that the believer, the hypocrite and the disbeliever will be questioned in the grave.
It indicates that Paradise and Hell are already created and they exist at present.
It also confirms the emergence and trial of the Dajjal.
It indicates that perfect faith and perfect knowledge is the knowledge of Allah and His Messenger, and knowing the proof for that.
It indicates that women may attend the eclipse prayer in congregation in the mosques.
It indicates that it is prescribed for the one who is praying to listen to what he is told by someone who is not praying.
It indicates that one who is praying may gesture with his hand and head to the one who asks him one thing after another.
It indicates that it is prescribed to pray and beseech Allah (may He be glorified and exalted) when natural phenomena occur, such as solar and lunar eclipses, and earthquakes. .

It was narrated that Abu Jamrah said: I used to translate between Ibn ‘Abbas and the people. He said: The delegation of ‘Abdul Qays came to the Prophet (blessings and peace of Allah be upon him) and he said: “Who are the delegation – or who are the people?” They said: [The tribe of] Rabi‘ah. He said: “Welcome to the people – or the delegation. You have nothing to be ashamed of and nothing to regret.” They said: We have come to you from afar, for between us and you there is this tribe of the disbelievers of Mudar, and we cannot come to you except in the sacred month. Tell us something that we can tell to those whom we left behind, by means of which we may enter Paradise. He commanded them to do four things, and forbade to them four things. He commanded them to believe in Allah (may He be glorified and exalted) alone. He said: “Do you know what believing in Allah alone means?” They said: Allah and His Messenger know best. He said: “Testifying that none has the right to be worshipped but Allah, and Muhammad is the Messenger of Allah.” [And he commanded them] to establish prayer, give zakah and fast Ramadan, and to give one fifth of the war booty. And he forbade them to use gourds, glazed pitchers, and varnished jars. Shu’bah said: And perhaps he said hollowed-out stumps. And he said: “Memorize them [these rulings] and tell them to those you left behind.”.

Commentary : 103090.

It was narrated from ‘Uqbah ibn al-Harith that he married a daughter of Abu Ihab ibn ‘Aziz. A woman came to him and said: I breast-fed ‘Uqbah and the woman whom he married. ‘Uqbah said to her: I do not know that you breast-fed me, as you never told me that before. Then he sent word to the family of Abu Ihab to ask of them, and they said: We do not know that she breast-fed our daughter. He travelled to the Prophet (blessings and peace of Allah be upon him) in Madinah and asked him, and the Messenger of Allah (blessings and peace of Allah be upon him) said: “How [could you do that] after what was said?” So he left her, and she married someone else..

Commentary : When a woman breast-feeds a child who is not hers, that results in some Islamic rulings, and what becomes mahram (forbidden for marriage) through breastfeeding is that which becomes mahram through blood ties.
In this hadith, ‘Uqbah ibn al-Harith (may Allah be pleased with him) tells us that he married the daughter of Abu Ihab ibn ‘Aziz, whose name was Ghaniyyah and her kunya was Umm Yahya. Then a woman who was a wet-nurse came to him and told him that she had breast-fed him and the woman whom he had married; in other words, the woman whom he had married was his foster sister, because she had breast-fed both of them. ‘Uqbah (may Allah be pleased with him) responded by saying: I do not know that you breast-fed me, giving the excuse that he knew nothing about that, or he denied that she had breast-fed him in the first place, as if he was accusing her of lying. ‘Uqbah also sent word to the family of Abu Ihab to ask them about that, and they said: We are not aware that she breast-fed our daughter. So they also denied that the woman who was making this claim had breast-fed the wife. In order to find out what he should do, ‘Uqbah rode from Makkah, because that was where he lived, and he went to the Messenger of Allah (blessings and peace of Allah be upon him) in Madinah, to ask him about the matter. The Prophet (blessings and peace of Allah be upon him) replied “How [could you do that] after what was said?” In other words, how could you be intimate with her when it was said that she is your foster sister? That is not appropriate for a man of dignity and piety. So he separated them, in order to avoid falling into a dubious matter, or because his marriage was invalid, because the wet-nurse had affirmed that she had breast-fed both of them, although ‘Uqbah denied it. So the Prophet (blessings and peace of Allah be upon him) accepted her word and ordered ‘Uqbah to separate from his wife, and she married someone else.
This hadith indicates that we should avoid dubious matters.
It also indicates that one who does not know about a matter cannot have any argument against the one who does know it.
It also highlights the keenness of the Sahabah to seek knowledge, and their commitment to that which would bring them closer to Allah (may He be exalted)..

1591

Fadālah ibn ‘Ubayd reported: We were with the Messenger of Allah (may Allah's peace and blessings be upon him) on the Day of Khaybar, making deals with the Jews with the Wuqiyyah of gold for two or three dinars, whereupon the Messenger of Allah (may Allah's peace and blessings be upon him) said: Do not sell gold for gold except weight for weight..

1592

Ma‘mar ibn ‘Abdullah reported: That he sent his servant with one Sā‘ of wheat and said to him: Sell it then buy with it barley. The servant went and took one Sā‘ and part of a Sā‘. When he came to Ma‘mar, he informed him of that, whereupon, Ma‘mar said to him: Why did you do that?! Go ahead and return it and do not take except like for like, as I used to hear the Messenger of Allah (may Allah's peace and blessings be upon him) say: Food for food, like for like. He said: Our food at that time was barley. It was said to him: It is not like it. He said: I am afraid that it could be similar..

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, 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 Sā‘ of wheat for two Sā‘s thereof, or one hundred grams of gold for one hundred and ten grams thereof.
In this Hadīth, Ma‘mar ibn ‘Abdullah ibn Nadlah (may Allah be pleased with him) narrates that he sent his servant with one Sā‘ of wheat and ordered him to sell it for cash, i.e., for dirhams and dinars, then buy barley with its price. The boy went and bought one Sā‘ of barley and part of a Sā in return for the wheat directly without selling the wheat first and then buying the barley with its price. Perhaps he did that because buying barley was the goal and it was achieved by this.
When the servant returned to Ma‘mar, he informed him of what he had done, i.e., selling one Sā‘ of wheat for one Sā‘ and more of barley. Ma‘mar asked him: Why did you do that?! This is an objecting question. Then, he ordered him to return and bring back the wheat and return the barley and not to take the barley from him except like for like in terms of weight. Then, he clarified to him the reason for returning the extra barley, as he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Food for food," i.e., when selling one of them for another, it should be "like for like," i.e., in terms of weight and amount without any addition or surplus, and the two foods here refer to those of the same type, as it was mentioned in a version in Sahīh Muslim Collection that the Prophet (may Allah's peace and blessings be upon him) said: "If these classes differ, sell as you wish as long as payment is made hand to hand."
Ma‘mar (may Allah be pleased with him) said: "Our food at that time was barley," i.e., it was the staple food during the time of the Prophet (may Allah's peace and blessings be upon him). Some of those who were present objected that barley and wheat are not of the same type, i.e., wheat and barley are two different types, therefore, surplus between them is not unlawful. Ma‘mar (may Allah be pleased with him) said: "I am afraid that it could be similar," i.e., a similar case. In other words, he was afraid it was included among the similar types and, thus, should have the same ruling of the prohibition of Riba since wheat and barley are close and each of them is called food. He (may Allah be pleased with him) did this out of religious prudence and as a precautionary measure.
The Hadīth highlights the prohibition of Riba al-Fadl (usury of surplus).
It shows how the Companions were cautious not to fall into committing what is unlawful..

1594

Abu Nadrah reported: I asked Ibn' Abbās about Sarf (currency exchange), and he said: Is it hand to hand? I said: Yes. He said: There is no harm in it. I informed Abu Sa‘īd about it, saying: I asked Ibn' Abbās about Sarf, and he said: Is it hand to hand? I said: Yes. He said: There is no harm in it. He said: Did he say that?! We will write to him not to give you this Fatwa (legal opinion). He said: By Allah, some of the boys of the Messenger of Allah (may Allah's peace and blessings be upon him) brought dry dates, but he rejected them and said: It seems those are not from the dry dates of our land. He said: This year, there was something wrong with the dry dates of our land - or with our dry dates - so I took that and made some addition, whereupon he said: You made an addition! You committed Riba (usury)! Do not approach this. If you have doubts about your dry dates, sell them and then buy the dry dates you like..

Commentary : Riba (usury) is one of the gravest major sins. The Shariah has forbidden all sales that involve a possibility of Riba and has permitted lawful sales that are free of Riba. The pre-Islamic era of ignorance was swarming with Riba-based sales, so Islam rectified and refined such sale transactions.
In this Hadīth, the Tābi‘i Abu Nadrah al-Mundhir ibn Mālik al-‘Abdi narrates that he asked the Companion ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) about Sarf, which is selling an item for another of the same type with a surplus and an addition in the taken or given item, like selling a dinar for two dinars or a dirham for two dirhams; whether it is a Riba-based sale or not. Ibn ‘Abbās answered by saying that it is not Riba in case it is exchanged hand to hand, i.e., at the time that the act of selling took place. Ibn ‘Abbās (may Allah be pleased with him and his father) did not deem selling an item for another of the same type with a surplus Riba, and he believed that Riba is not unlawful except in case of a deferred payment.
So, Abu Nadrah informed Abu Sa‘īd al-Khudri (may Allah be pleased with him) about the Fatwa of Ibn ‘Abbās, whereupon Abu Sa‘īd (may Allah be pleased with him) told him that he would write to Ibn ‘Abbās not to give such a Fatwa and would review it with him, clarify the truth, and advise him. Then, Abu Sa‘īd (may Allah be pleased with him) narrated his supporting reference and evidence in forbidding the Riba of surplus and addition. He swore and said: "By Allah, some of the boys of the Messenger of Allah (may Allah's peace and blessings be upon him)," who are the servants, "brought dry dates, but he rejected them," the Prophet (may Allah's peace and blessings be upon him) rejected them because they were not from the dry dates produced by their land and not the ones known among them. It was said to the Prophet (may Allah's peace and blessings be upon him): This year, the dry dates of Madīnah were of bad quality. So, the servant took some of the bad dry dates and exchanged them for others and brought those good dry dates to the Prophet (may Allah's peace and blessings be upon him) in return for the defective ones and gave the buyer an excess in the weight and amount of the defective dry dates. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "You made an addition! You committed Riba (usury)! Do not approach this," i.e., what you did and the addition you made in the weight is from Riba. So, the Prophet (may Allah's peace and blessings be upon him) forbade him from eating from the dry dates he had brought. Then, the Prophet (may Allah's peace and blessings be upon him) said to him by way of teaching: "If you find some doubt about your dry dates, sell them and then buy the dry dates you like," thus, the Prophet (may Allah's peace and blessings be upon him) forbade him from taking dry dates for dry dates. So, if there was something wrong with his dry dates, he should first sell them for money, then buy with that money whatever he liked of the dry dates, and there should be no surplus between the two.
It seems that Ibn ‘Abbās gave that Fatwa of permissibility based on the apparent indication of the Prophet's statement mentioned in the two Sahīh Collections: "Riba is only in Nasī’ah (deferred payment)." This apparently indicates exclusiveness, as if he said: There is no Riba except in the deferred payment. However, there is a report in the Sahīh Muslim Collection indicating that Ibn ‘Abbās reconsidered his stance regarding his Fatwa, as Abu as-Sahbā’ narrated: "That he asked Ibn ‘Abbās about it in Makkah, and he disliked it," i.e., he disliked the permissibility of surplus in Sarf.
The Hadīth highlights the prohibition of Riba al-Fadl (usury of surplus).
It indicates the invalidity of the transaction that involves Riba.
It highlights the fact that the Shariah rulings are to be sought only through the Qur‘an and the Sunnah.
It shows how the Companions used to correct each other whenever they made a mistake..

Book of Hadith

| Hadiths

It was narrated that Ibn ‘Abbas said: The Messenger of Allah (blessings and peace of Allah be upon him) embraced me and said: “O Allah, give him knowledge and understanding of the Book.”.

It was narrated that Mahmoud ibn al-Rabi‘ said: I remember the Prophet (blessings and peace of Allah be upon him) spraying water in my face from a bucket when I was five years old..

It was narrated that Anas ibn Malik said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “One of the portents of the Hour is that knowledge will be taken away, ignorance will become widespread, much alcohol will be drunk and zina will become prevalent.”.