Narrated Anas ibn Maalik (ra): Allah's Messenger (ﷺ) entered Makkah in the year of its Conquest wearing a Mighfar on his head and when the Prophet (ﷺ) took it off, a person came and said, "Ibn Khatal is holding the covering of the Ka`bah (taking refuge in the Ka`bah)." The Prophet (ﷺ) said, "Kill him."
.

Commentary : The Prophet ﷺ and the Muslims departed from Makkah oppressed, then returned as victors after the Quraysh violated the covenant which existed between them and the Messenger of Allah ﷺ as stipulated in the Treaty of Hudaybiyyah. The Conquest of Makkah is the greatest victory of the Muslims and heralded that the sun of disbelief and polytheism has set in the Arabian Peninsula.

In this hadeeth, Anas ibn Maalik (ra) reports that when the Prophet ﷺentered Makkah in the Year of the Conquest, - which is the eighth year after Hijrah - he had a mighfar on his head, which is a protective helmet with a piece of chain mail connected to it, which warriors wear in combat in order to protect themselves. It has been transmitted on the authority of Jaabir ibn ‘Abdullah (ra) that on the Day of the Conquest, the Messenger of Allah ﷺentered Makkah wearing a black turban.” [Saheeh Muslim]. It is possible that the helmet was above the turban, protecting his noble head from the rust of iron, or that the turban was over the helmet and chain mail. Or that he ﷺ first entered the city with the helmet on his head, then removed it and put on the turban after that, and each of the narrators reported what they saw.

After the Prophet ﷺ took off the helmet, a man - whose name is Aboo Barzah Nadlah ibn ‘Ubayd al-Aslamee (ra) or Sa’eed ibn Hurayth (ra) - came to him ﷺ and said: ‘O Messenger of Allah! Ibn Khatal is clinging to the curtain of the Ka‘bah.” Thereupon, the Prophet ﷺ issued his order to kill him.

Ibn Khatal’s name used to be ‘Abd al-‘Uzzaa in the time of ignorance before the Islam. He was from the tribe of Banee Taym ibn Fihr ibn Ghaalib. When he embraced Islam, the Messenger of Allah ﷺnamed him ‘Abdullah, and his given name was Khatal ‘Abd Manaaf. The word Khatal was his epithet because one of his jawbones was lower than the other.

The Prophet ﷺhad sent Ibn Khatal to a place with a man who was one of the Ansaar, to collect alms, and was invested with authority over the other man. But when they both were on the way, Ibn Khatal killed the man who was with him from the Ansaar, took his money and belongings. When he returned to Makkah, he brought along two singing female slaves who sang insults about the Prophet ﷺ. Thereafter, the Prophet ﷺ had excluded him from the amnesty which he ﷺ had offered to those who entered the Sacred Mosque during the Conquest of Makkah. He ﷺhad ordered for Ibn Khatal to be killed, even if he was found clinging to the curtains of the Ka‘bah. As a result, Aboo Barzah (ra) killed him, with Sa’eed ibn Hurayth (raa) participating in the act. It may have been Sa’eed ibn Thu’ayb or al-Zubayr ibn al-‘Awwaam (ras). Ibn Khatal was executed between the site where Ibraheem (as) stood near the Ka‘bah (i.e., the maqam of Ibraheem) and the well of Zamzam; and it was done so for the treacherous acts he committed while being a legally responsible member of the early Islamic community. Therefore, he was executed in retribution for the blood of the Muslim he killed, and then later apostatized from the religion, which was analogous to high treason.

This hadeeth highlights the permissibility of entering Makkah without being in the consecrated state one enters for Hajj or ‘Umrah (i.e., Ihraam).

It shows the permissibility of administering the fixed punishments (Hudood) and retributions (Qisaas) in Makkah.

It also shows that the Ka‘bah does not protect the offender, nor does it prevent the local leadership from issuing an obligatory fixed punishment.

It also highlights the permissibility of wearing a mighfar, and other instruments of war in case of fear of engaging with the enemy, and that does not contradict one’s complete reliance and trust in Allah.

And lastly, it establishes the permissibility of informing the authorities of corrupt people, and that this is not considered a prohibited form of backbiting and talebearing..

1852

Narrated Ibn ‘Abbaas (ra): A woman from the tribe of Juhaynah came to the Prophet (ﷺ) and said, "My mother had vowed to perform Hajj, but she died before performing it. May I perform Hajj on my mother's behalf?" The Prophet (ﷺ) replied, "Perform Hajj on her behalf. Had there been a debt on your mother, would you have paid it or not? So, pay Allah's debt as He has more right to be paid."
.

Commentary : The vow is an act of worship and pious deed that should not be done for anyone except Allah. He, The Mighty and Majestic, has praised the worship of His righteous servants; promised them rewards and recompense; and mentioned that some of their qualities is fulfilling their vows when He says: {They fulfil their vows} [Quran 76:7].

In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that a woman from the Juhaynah tribe came and asked the Prophet ﷺ about the legal verdict for completing the Hajj on behalf of her mother who died yet vowed to perform it but did not complete it before her passing. The Prophet ﷺ said to her: “Perform the Hajj on her behalf.” Then, the Prophet ﷺlikened the Hajj that her mother owes to a debt, and it is incumbent to fulfil it, because it is a right due to a person; and the fulfilment of a vow is a right that Allah, The Almighty has over His creation. Therefore, fulfilling His right is more binding and deserving to observe than the rights of man.

Perhaps, the Prophet ﷺallowed her to perform the Hajj on behalf of her mother with the understanding that the woman had already performed the obligatory Hajj for herself first; and then desired to perform it on behalf of her mother. This is based on a hadeeth transmitted by Aboo Daawood, on the authority of Ibn ‘Abbaas (ra), who narrates: “that the Prophet ﷺonce heard a man say: ‘Here I am O Allah on behalf of Shubrumah.” To which, The Messenger of Allah ﷺasked: “Who is Shubrumah?” The man replied: ‘A brother or close relative of mine.’ He ﷺ said in return: “Have you performed the Hajj on behalf of yourself?” The man said: ‘No.’ The Prophet then said: ‘Perform the Hajj for yourself, then perform it on Shubrumah’s behalf.” In some wordings of the hadeeth, it has been related: “This Hajj is for yourself, then perform the pilgrimage on behalf of Shubrumah.”

This hadeeth shows the permissibility of performing Hajj on behalf of the deceased and the permissibility of vowing to perform the Hajj.

It highlights the permissibility that one can make analogies and offering examples so that the person listening can makes themselves clearer and make an impact on the minds of those listening and make it easier for them to understand.

It shows that likening something that is dissimilar can be equivocated to something that is agreed upon.

It highlights that it is recommended for the scholar who is issuing fatwa to warn others with regard to the evidence he provides, if it results in a benefit and is more appeasing to the inquirer and encouraging that he will comply.

And lastly, it strongly encourages filial piety, reverence, and devotion to parents by fulfilling their vows and debts..

1857

Narrated ‘Abdullah ibn ‘Abbaas (ra): I came riding on my she-ass and had (just) then attained the age of puberty. Allah's Messenger (ﷺ) was praying at Minaa. I passed in front of a part of the first row and then dismounted from it, and the animal started grazing. I aligned with the people behind Allah's Messenger (ﷺ) (The sub-narrator added that happened in Minaa during the Prophet's Farewell Hajj)
.

Commentary : The noble Companions (ras) were eager to be close to the Prophet ﷺ and ensured to accompany him ﷺ at his residence and travels. They transmitted to us what they observed and what transpired amongst them in his presence so that we can take lessons and embrace the examples provided by him.

In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that he set out to perform the Hajj with the Prophet ﷺ, which was on the Farewell Pilgrimage that occurred in the tenth year after Hijrah. He clarifies that he was approaching the age of puberty; that is to say: just a short time before he reached puberty. He was thirteen years and a few months old at that time.

He came to the Prophet ﷺ, who was at the time standing and leading the prayer at Minaa - which is a valley near the Sacred Precinct of Makkah that the pilgrims descend into for the purpose of staying overnight on the Day of Quenching Thirst (i.e. the first day of Hajj, alias Day of Tarwiyah), and the three days after Eid al-Ad-haa in order to throw their pebbles at the three pillars which are known as the Jamaraat - while riding a female donkey (Arabic: ataan) - which is a name of a genus of donkeys that is used for both male and female donkeys - then he passed in between the first prayer row with the donkey; and that was because the Prophet ﷺ served as a barrier for those praying behind him ﷺ. In a report transmitted by al-Bukhaaree, it has been narrated that “he ﷺ led the people in prayer at Minaa without a barricade in front of him” Then, Ibn ‘Abbaas (ra) dismounted from the she-ass and stood with the people in the row behind the Messenger of Allah ﷺand made the animal walk so that it could graze and eat. And he (ra) added in a narration reported in Saheeh al-Bukhaaree and Saheeh Muslim that: “no one objected to me about it.”

This hadeeth highlights the permissibility of children performing the Hajj. And it shows that the barrier utilized by the prayer leader is a barrier for those praying behind him, or that the prayer leader, himself, is one for those who stand behind him in prayer.

And lastly, it highlights that we may endure some unpleasant scenarios when the benefits that result in the outcome may outweigh the harm..

1858

Narrated ‘Aaishah raa: “The Messenger of Allah (ﷺ) told me, “If your people were not closer to the era of disbelief, I would have demolished the House and would have built it on the foundations of Ibraaheem (peace be upon him) – as Quraysh shortened its construction – and I would have made a back door for it.”
.

Commentary : The description of the construction of Ibraaheem (peace be upon him) of the House was that it was curved around the two corners of al-Rukn al-Shaamee and al-Rukn al-‘Iraaqee; thus, the Hijr of Ismaa’eel was a part of it, and it had two corners, which are the two Yamaanee corners. But when Quraysh built it in the pre-Islamic era, they made four corners for it, and placed the Hijr of Ismaa’eel behind it, as they wanted to perfectly complete the circumambulation of the Ka’bah, and it is in the form of a semi-circle adjoining the two corners, al-Rukn al-Shaamee and al-Rukn al-‘Iraaqee. Hence, al-Hijr is part of the Ka’bah.
In this hadeeth, ‘Aaishah raa reports that the Prophet ﷺinformed her that were Quraysh not new to Islam (i.e., they are still not yet firm in Islam and completely detached from the traces of the pre-Islam) and were there no fear of the hearts denying it, then he ﷺwould have demolished the Sacred House and would have rebuilt it upon the original foundations of Ibraaheem (peace be upon him). The Prophet ﷺadded that he ﷺwould have placed a back exit, meaning, a back door. It is reported in the authentic hadeeth that he ﷺsaid: “I would have placed two doors for it, one door for people to enter and the other door for them to exit.” [Saheeh al-Bukhaaree and Saheeh Muslim].
He ﷺmentioned to her that Quraysh shortened the construction of the House, meaning, they reduced it to its presently built size and did not build the full House upon the original foundations of Ibraaheem; due to the shortage of funds which they collected to complete its construction. This is because they had stipulated beforehand that the money that will be used to construct the Ka’bah will be the purest of wealth and that it will not contain in it any money earned from prohibited or evil sources.
This hadeeth serves as evidence for perpetrating the lesser of two evils in order to repel the greater of them – that is to say, making no changes to the current construction of the Ka’bah is less in harm than the dissension of some Muslims and their turning away from their religion.
It also serves as a proof for the famous maxim: “Repelling the harm takes priority over obtaining benefits.”
From the other benefits we can conclude from this hadeeth is learning that it is permissible to deal tactfully with people in matters of religion - other than the obligatory acts by leaving and removing from the people that which they deny (i.e., things they view as the norm and not aware of its opposite)..

1858

Narrated al-Saa’ib ibn Yazeed: (While in the company of my parents) I was made to perform Hajj with Allah's Messenger (ﷺ) and I was a seven-year-old boy then.
.

Commentary : Islam places conditions on legal accountability, and mandatory obligations upon the Muslim, including that he performs the Hajj if he has attained puberty, is of sound mind, free, and is able to do so.

In this hadeeth, al-Saa’ib ibn Yazeed (ra) reports that he was one of those who went for Hajj while still a young boy, and he was seven years old at the time he performed it. He mentions that he did it with the Prophet ﷺduring the Farewell Pilgrimage in the tenth year after Hijrah. Thus, the pilgrimage is valid for a child, and he will be rewarded for it; however, it does not suffice him as a fulfilment of the religious duty in performing the Hajj itself.

It is reported on the authority of Ibn ‘Abbaas (ra) that a woman lifted one of her children and called out: ‘O Messenger of Allah! Is there a Hajj for this [little] one?’ He ﷺresponded by saying: ‘Yes, and you will be rewarded” [Saheeh Muslim].

One benefit that we can conclude from this hadeeth, is learning the permissibility and validity of a child performing the Pilgrimage..

1860

Narrated Ibraaheem from his father from his grandfather that 'Umar(ra) in his last Hajj allowed the wives of the Prophet(ﷺ) to perform Hajj and he sent with them 'Uthmaan ibn 'Affaan(ra) and 'Abd al-Rahmaan ibn 'Awf(ra) as escorts..

Commentary : ‘Umar ibn al-Khattaab (ra) was firm about the truth, and did not fear the censure of the rebuker for the sake of Allah. If the truth appeared in something other than what he deemed correct, he (ra) would relinquish his position immediately.

In this hadeeth, the Taabi‘ee (i.e. one of the early successors to the noble Companions (ras)) Ibraaheem ibn ‘Abd al-Rahmaan ibn ‘Awf reports that the Commander of the Faithful, ‘Umar ibn al-Khattaab (ra) allowed the wives of the Prophet (ﷺ)to go on Hajj during the last one that he (ra) performed, since ‘Umar (ra) did not permit them to go on Hajj after he became the Caliph of the Muslims, based on what The Almighty says: {and remain in your homes} [Quran 33:33]. He used to believe that it was prohibited for them to travel initially. Then, its permissibility became apparent to him, so he allowed them to do so towards the end of his caliphate. So, they set out to perform the Hajj, except for two of the Mothers of the Believers: Zaynab bint Jahsh (raa) and Sawdah bint Zam‘ah (raa). Thus, The Prophet’s wives performed the pilgrimage, except for them; as they both said: “No beast shall move us after the Messenger of Allah said: This is your Hajj, afterwards stay at home and recline on the tops of mats,” as has been mentioned in the Musnad of Ahmad. The mat referred to in the hadeeth is called Husr in Arabic, which is a mat woven and made out of palm leaves and the like and was spread out and used to furnish the home. What is meant by this statement: is that this Hajj was the one that they should obligatorily perform during their lives; and after completing it; they should remain in their homes and sit atop the furnished mats in their homes; and not leave unnecessarily. Some of the Mothers of the Believers interpreted that what was meant by the hadeeth is that nothing was obligatory upon them other than this pilgrimage. But anything more than that was considered supererogatory. This understanding is reaffirmed by the hadeeth narrated by the Mother of the Believers, ‘Aa’ishaa (raa), who relates: “Rather, the best struggle for you, women, is to partake in the performance of the Hajj, and complete it as I have performed it.” [Saheeh al-Bukhaaree]

‘Umar ibn al-Khattaab sent ‘Uthmaan ibn ‘Affaan and ‘Abd al-Rahmaan ibn ‘Awf (ras) along with them when he permitted them to offer the pilgrimage. Trustworthy women also accompanied the wives on their Hajj, and they took the place of a mahram. The other interpretation is that it may be seen that every man is a mahram to them because they are the Mothers of the Believers. ‘Uthmaan used to call out to those around and announce: “No one is to approach them, nor extend a gaze upon them at all, except for a blink of an eye while they are in their howdahs atop of their camels,” as it is mentioned in al-Sunnah al-Kabeer by Imam al-Bayhaqee..

1862

Narrated Ibn ‘Abbaas (ra): The Prophet (ﷺ) said, "A woman may not travel, unless she is accompanied by a mahram, and no man may visit her except in the presence of a Mahram." A man got up and said, "O Allah's Messenger! I intend to go with the such-and-such army, but my wife wants to perform Hajj." The Prophet (ﷺ) said (to him), "Go along with her (to Hajj).
.

Commentary : Women have a significant position in Islam. The religion raises her status, safeguards her, and orders for her: care, support, and patronage in all situations, whether it be in the city, or during travel.

In this hadeeth, there is an illustration of Islam’s protection for women, and its care and concern for them; where the Prophet ﷺ said: “A woman may not travel, unless she is accompanied by a mahram.” A mahram for a woman is anyone who is permanently forbidden from marrying her due to a permitted reason, such as the father, son, the nephews of fellow siblings, the paternal uncle, the maternal uncle, and the like. So, anything designated as travel is forbidden for a woman without having a husband or mahram in her company.

The Prophet ﷺadded that nor may a man come up to her unless a mahram is with her to show that it is not permissible for a marriageable man to be alone with her; unless one of her mahram is with her because blocking the means to evil is a legitimate objective. Preventing travel and the possibility of marriageable men being alone with women blocks countless means in which wrongdoing may occur, and prevents the temptation of women, which is the strongest trial for men.

Upon hearing this prohibition, one of the Companions (ra)- and he wanted to head out to battle with the Messenger ﷺ - said to the Prophet ﷺ that his wife wanted to perform the Hajj, while he desired to set out for battle against the enemy. So, which concern should he tend to? The Prophet ﷺbided him to set out with his wife and perform the Hajj, so that he may act as a mahram for her and that she may be able to fulfil the obligatory religious duty incumbent upon her. This is because warding off and repelling the enemy is a communal obligation; whereas if it was an individual obligation, it would have taken precedence over departing with her, as can be understood from the authentic hadeeths.

This hadeeth highlights that avoiding corruption takes precedence over bringing about benefits and the good.

It explicitly highlights the prohibition of being alone with marriageable people.

It shows that a man performing Hajj with his wife when she desires to go is superior to his travels in preparation for combat, and that we should give precedence and take caution and care over the most important concerns and distinguish them from matters which conflict with them.

And lastly, it encourages the leader to be on the lookout for the interest of his people.
.

1863

Narrated Ibn ‘Abbaas (ra): When the Prophet (ﷺ) returned after performing his Hajj, he asked Umm Sinaan Al-Ansaaree, "What did prevent you from performing Hajj?" She replied, "Father of so-and-so (i.e., her husband) had two camels and he performed Hajj on one of them, and the second is used for the irrigation of our land." The Prophet (ﷺ) said (to her), "Perform `Umrah in the month of Ramadan, as it is equivalent to Hajj or Hajj with me (in reward).
.

Commentary : It was the Prophet’s ﷺnoble nature to engage with his Companions and reverently inquiring about their performance of what was obligatory upon them and urge them towards good deeds.

In this hadeeth, Ibn ‘Abbaas (ra) reports that the Prophet ﷺasked Umm Sinaan al-Ansaaree (raa) about the reason she did not partake in Hajj after returning from the Farewell Pilgrimage. To which, she told him ﷺthat what had prevented it was that she and her husband, AbooSinaan (ra) did not own any means of transportation except for two camels that carry water for drinking and irrigation. So, her husband went to perform the Hajj with one camel and left the other to irrigate the land which they owned. The Prophet ﷺcomforted her and told her about a deed equal in reward to the Hajj, and that was to perform an ‘Umrah during the month of Ramadan, because an ‘Umrah that is offered in Ramadan is equivalent in its reward to that of the Hajj - or performing the Hajj with him ﷺ, though the narrator doubted that. It does not mean that the ‘Umrah fulfils the necessity of performing the Hajj or takes its place in removing its obligation - even if it appears indicative as such. Rather, it is a mode of hyperbole by strengthening the expression and augmenting a deficiency with something that has been completed (i.e., the pilgrimage itself); in order to encourage its performance. This is similar to what has been reported about the Prophet ﷺstating that [the ayah]: {Say: “He is Allah, who is One and Indivisible} (Quran 112:1) is equivalent to one third of the Quran; where it’s narrated that reciting {Say: “He is Allah, who is One and Indivisible} (Quran 112:1) is equal to the reward of reciting a third of the Quran; but it is not equivalent to reciting a third of the Quran in actuality.

Two benefits we can conclude from this hadeeth is that it highlights that the reward for doing good deeds increases with an increase of cherishing the sanctity of the time in worship, such as increasing the presence of one’s heart, and developing a sense of purpose and realization of their role in relation to Allah.

And lastly, it highlights the merit of performing ‘Umrah during Ramadan..

1864

Narrated Qaz’ah, the freed slave of Ziyaad: I heard Aboo Sa`eed (ra) -who participated in twelve military missions with the Prophet (ﷺ) -saying, "I heard four things from Allah's Messenger (ﷺ) (or I narrate them from the Prophet (ﷺ) which won my admiration and appreciation. They are: -1. "No woman should travel without her husband or without a Mahram for a two-days' journey. -2. No fasting is permissible on two days of `Eid al-Fitr, and `Eid al-Ad-ha. -3. No prayer may be offered after two prayers: after the `Asr prayer till the sun sets and after the morning prayer till the sun rises. -4. Not to travel (for the purpose of visiting) except for three mosques: Al-Masjid-al-Haram (in Makkah), my Mosque (in al-Madeenah), and al-Masjid al-Aqsa (in Jerusalem).”
.

Commentary : The Companions (ras) were always eager to be near the Messenger of Allah ﷺ; so that: they could drink and be satiated from his ﷺknowledge and be led by his ﷺguidance. They have transmitted what they have learned from him ﷺto us; so, we may walk in his ﷺ path and follow his guidance. Verily, the Prophet ﷺ taught them all of the best in all of their affairs.

In this hadeeth, the Taabi‘ee (i.e. one of the early successors to the Noble Companions (ras)) Qaza‘ah, the freed slave of Ziyaad mentions that he heard AbooSa‘eed al-Khudree (ra) - who fought with the Prophet ﷺin twelve military expeditions - relate that the Prophet ﷺsaid four statements that contain legal issues and rulings. These four declarations had left him in a state of awe and wonder. The two verbs in Arabic used in this hadeeth to describe Aboo Sa’eed’s amazement when hearing these statements have the same meaning, which is astonishment. That is because it is permissible in Arabic to repeat the meaning, due to the different pronunciation and wording. The Arabs do this a lot, as a means to add clarity and emphasis in their vernacular. Or the meaning of the verb used (‘aanawahu) could also mean that it caused him to be happy and delighted as well.

The first of these four statements is that a woman is prohibited from traveling for a two days journey (or longer) without her husband or one of her mahram accompanying her. The mahram for a woman is anyone who is permanently forbidden from marrying her due to a permitted reason related to its inviolable nature, like the father, son, the nephews of fellow siblings, the paternal uncle, the maternal uncle, and the like. It is reported on the authority of AbooHurayrah (ra) that the Prophet ﷺsaid: “A journey the length of a day and night.” [Saheeh al-Bukhaaree and Saheeh Muslim] It has also been transmitted in the same aforementioned works in a report narrated by Ibn ‘Umar (ra): “a three days journey.” There is no inconsistency or contradiction between them, however, because the wording differed according to the questioners and people directly involved in the correspondence of the reports. And in all of this, there is no definition in the least regarding what the word “travel” here consists of in regard to length. Nor did he ﷺmention a minimum limit of what is implied in the word ‘travel’ here. The upshot is that anything that may be considered as travel is forbidden for a woman without her husband or a mahram accompanying her - whether it is three days, two days, a single day, half of a day, or anything other than that. Likewise, accompanying a woman in any capacity is restricted to her husband or one of her mahram only; because that serves as a measure to safeguard herself, her honour, and wealth; due to her frailty and helplessness. And this is also due to women being a trial and are more likely to be coveted and desired by others, except in what Allah has created in the souls of man: a natural disposition and propensity to avoid forbidden relationships with kin.

The second is about the prohibition to fast on the ‘Eid holidays (i.e. ‘Eid al Fitr and ‘Eid al-Adhaa). He ﷺforbade fasting on ‘Eid al-Fitr, or the day when one ends their fast in Ramadan, so that there could be a separation between the act of fasting and breaking the fast.

And on ‘Eid al-Ad-haa, or the Day of the Sacrifice, because it is the day which Allah has called and invited His servants to host and honour the people of Minaa and others with what He has prescribed for them with regard to slaughtering a sacrificial animal and eating from it - regardless whether the Muslim fasts on these two days due in part to a vow he has made, or chooses to voluntarily fast, or as an act of expiation. And even if he vows to fast on these two days, his pledge is not settled or fulfilled, because it is a vow made in disobedience, since it is explicitly clear that it is prohibited to fast on these days.

The third is the prohibition of performing prayer after the afternoon prayer (i.e., ‘Asr) until the sun sets; and after dawn until the sun has risen to the height of a lance; which is close to a quarter, or third of an hour (i.e., fifteen to twenty minutes after sunrise). This is excluding prayers that have reasons as to why they are performed such as the performance of makeup prayers, the supererogatory prayer of greeting the mosque, and the like. The wisdom in prohibiting prayer during these two times is because these are the times when those who worship the sun pray; as well as that these are the two times when Satan approaches the sun, so that it is between his two horns.

And the fourth is the prohibition of setting out to travel anywhere except to the following three mosques: The Sacred Mosque in Makkah, The Prophet’s Mosque in al-Madeenah, and Masjid al-Aqsaa in Jerusalem. It is called Al-Aqsaa due to its distance away from The Sacred Mosque and is often translated as “The Furthest Mosque”.

His ﷺstatement: “Do not fasten the saddles to your camels with an intent to travel anywhere, except to these three sacred mosques” is a negation. It is meant to imply a prohibition and is more emphatic and rhetorical in the Arabic language than an outright, explicit prohibition. It is as if he ﷺis saying: ‘It is not upright to intend merely visiting any place, except for these sites; with the purpose of conferring honour and distinction to what distinguishes them from anywhere else.’

The Arabic word, rihaal, used in this hadeeth is the plural for a seat which is used on a camel; like a saddle is used for a horse; and “fastening the saddles'' is often designated as a metonymic phrase for going on a journey because it was a necessary thing to do in preparation for travel in those times, and is mentioned in a way that addressed the riding animal that most travellers rode in that region of world in those days. Otherwise, there is no difference between riding camels, horses, mules, donkeys, and other contemporary modes of transportation, such as: the airplane, car, and the like.

These three mosques are given preference over others because the first is where the people perform Hajj and is the direction to which they turn for prayer - both for the living and the deceased. The second was founded on piety and was built by the best of creation ﷺ, may Allah increase it in eminence. And the third was the direction of prayer for the previous nations.

This hadeeth highlights the significant position women have in Islam, which the religion raises her status, safeguards her, and orders for her: care, support, and patronage in all situations, whether it be in the city, or during travel.

It explains and mentions the times when prayer is prohibited.

And lastly, it highlights the merit the three sacred mosques have over others..

1865

Narrated Anas (ra): The Prophet (ﷺ) saw an old man walking, supported by his two sons, and asked about him. The people informed him that he had vowed to go on foot (to the Ka`bah). He said, "Allah is not in need of this old man's torturing himself," and ordered him to ride.
.

Commentary : Allah does not burden any soul with anything other than what it can bear. The condition for legal responsibility and accountability for any action is knowledge, and the ability to act upon it. This is one of the foundations of Islamic law.

In this hadeeth, Anas ibn Maalik (ra) reports that the Prophet ﷺsaw a very old man whose bones and strength had weakened and had gotten to the point where he was unable to walk except with the help of someone else. He walked while balancing himself between his sons i.e., he walked between both of them, leaning against them in the process. Then, The Prophet ﷺasked about his state: ‘What is the matter with this one who cannot control himself and almost falls to the ground due to sheer exhaustion and fatigue?’ The told him ﷺthat their father vowed to perform the pilgrimage to the House of Allah (i.e., the Ka‘bah) on foot. The Prophet ﷺdisapproved this action of his, and said: ‘Verily, Allah is not in need of this man torturing himself and burdening himself with something that he is incapable of and unable to do; since Allah, The Almighty, says: {Allah intends ease for you, not hardship} [Quran 2:185].” The Prophet ﷺthen ordered him to ride; due to his inability to fulfil his oath. This is a clear demonstration that the purpose of obligatory worship is not to afflict hardship or incapacitate. Rather, it is an indication of compliance and obedience with the command He has given, and no one is more merciful to creation itself than their Creator, The Almighty and Exalted Be He.

This hadeeth shows the facilitation the religion grants in times of need and hardship.

It highlights that the obligations of the religion and their observance is based upon the ability of the servant to act upon them.

And lastly, it demonstrates that Allah, The Almighty, possesses the attribute of Self-Sufficiency; and is Self-Sufficient by His Essence, and all of His creation are in need and dependent upon He, for All Glory is His Alone..

1866

Narrated ‘Uqbah ibn ‘Aamir: My sister vowed to go on foot to the Ka`bah, and she asked me to take the verdict of the Prophet (ﷺ) about it. So, I did, and the Prophet (ﷺ) said, "She should walk and also should ride.".

Commentary : The vow is when the person makes an action that is not obligatory incumbent upon himself. So, if what was solemnly pledged was something feasible and was a pious deed not consisting of any sin; yet the servant is unable to fulfil it; then it must be fulfilled somehow. The religion grants facilitation and ease in fulfilling what has been vowed.

In this hadeeth, ‘Uqbah ibn ‘Aamir (ra) reports that his sister had vowed to go on foot to the Ka‘bah. And when she felt distressed for not being able to fulfil her pledge, she requested her brother, ‘Uqbah ibn ‘Aamir (ra) to ask for the Messenger of Allah’s verdict on her behalf, saying: ‘Is it incumbent upon her to fulfil her vow even though she is unable to do so, or no?’ So, when he asked the Prophet ﷺ this question, he ﷺsaid to him: “Let her walk, and ride.” Meaning: let her walk for however long she is able to and let her ride when she is unable to walk.

It was said that: whoever vows to walk, it is not obligatory for him to do so; whether he is able to do so or not, because walking in and of itself is not an act of obedience. Rather, obedience in this regard pertains to reaching to that place one vowed to reach; like The Ancient House (i.e., an epithet for the Ka‘bah, see Quran 22:29 & 33). It is further added that there is no difference between walking and riding, and for that reason, the Prophet ﷺallowed for ‘Uqbah ibn Naafi‘’s sister to ride even though she vowed to walk. As such, this indicates that the vow is not necessary for walking, even if the pledge goes beyond one’s capability in fulfilling it.

On the contrary, he ﷺordered the very old man to ride in the hadeeth narrated by Anas (ra) in both Saheeh al-Bukhaaree and Saheeh Muslim; he ﷺdid so because the old man was in apparent discomfort. The Prophet ﷺcommanded ‘Uqbah’s sister (raa) to both walk and ride, because she was not described as weak or frail. Thus, it is as if he ﷺordered her to walk if she was able, and to write if she became weak.

This hadeeth highlights the facilitation that the religion grants in times of need and hardship.

And lastly, it highlights that the obligations of the religion and their observance is based upon the ability of the servant to act upon them..

1867

It was narrated on the authority of Anas ibn Maalik (may Allah be pleased with him): The Prophet ﷺsaid, “Al-Madeenah is a sanctuary from such-and-such place to such-and-such place. Its trees may not be cut, and no innovation may be introducedtherein, and whoever introduces an innovation (in religion) therein, will incur the curse of Allah, the angels, and all people.”.

Commentary :
Allah, Exalted is He, has made Makkah and Al-Madeenah a superior to other places and lands. He declared Makkah a sacred sanctuary for Prophet Ibraaheem (peace be upon him) and made it a secure land, and declared Al-Madeenah a sacred sanctuary for the Messenger of Allah ﷺ.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Prophet ﷺ said: “Al-Madeenah is a sanctuary from such-and-such place to such-and-such place.” This is further explained in the hadeeth of ‘Alee ibn Abee Taalib (may Allah be pleased with him), who related: “Al-Madeenah is a sanctuary from ‘Ayr Mountain to Thawr Mountain.” It is related on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said: “Al-Madeenah is a sanctuary between its two Laabbahs.” [Saheeh al-Bukhaaree and Saheeh Muslim].
The Arabic word ‘laabah’ means ‘harrah’, which is a stony tract or lava field, whose stones are black, as if they were burned with fire. Al-Madeenah, may Allah perpetuate its security and honor, is located between two harrahs; the Harrah of Waaqim to the east, where the Mosque of Qubaa’ and Waaqim fortress are situated, and the Harrah of Wabarah to the west, where Masjid Al-Qiblatayn is located. ‘Ayr Mountain straddles the southern outskirts of Al-Madeenah and marks its southern boundary, about 8.5 km from the Prophet’s Mosque. Thawr Mountain, in the northern outskirts, marks the northern boundary, and is about 8 km away from the Prophet’s Mosque. A Saudi official committee has defined the limits of Al-Madeenah sanctuary, and the Madeenah Municipality has installed architectural signs in the shape of the arcs of the Prophet's Mosque to mark the limits of the sanctuary.
The sacredness of Al-Madeenah is manifested in the fact that whatever lies within its boundaries is declared inviolable to the extent that no tree may be cut down. As for trees and plants that people grow and plant, it is permissible for people to cut down and eat from them. Hunting animals in Al-Madeenah is also prohibited just like in Makkah, except that there is no expiation required because its sanctuary is not a place for Hajj or ‘Umrah rituals like Makkah. It is narrated on the authority of Aboo Sa’eed Al-Khudree (may Allah be pleased with him) that the Prophet ﷺ said: “I declare Al-Madeenah to be sacred throughout the area between its two mountain paths; no blood may be shed therein, weapons may not be carried in it for fighting, and leaves may not be beaten off trees therein except for fodder.” [Saheeh Muslim].
Another aspect of its inviolability is that were a person to perform any act that contravenes Islam, introduce a religious innovation, or commit a major sin therein, he would incur the curse of Allah, i.e., expulsion from His mercy, and the curse of the angels and all people, meaning their supplications against him to be denied Allah’s Mercy. This is a stern warning against such acts, but the intended meaning of the hadeeth’s wording is the prescribed punishment incurred by committing such sins, the first and foremost of which is expulsion from Paradise. However, this curse is not similar to the one incurred by the disbelievers, for they are absolutely denied any chance of receiving the mercy of Allah.
It is also deduced from the hadeeth that any act that violates the laws of the religion in Al-Madeenah is considered a major sin.
.

1868

It was narrated on the authority of Anas (may Allah be pleased with him) that the Prophet ﷺ came to Al-Madeenah and ordered a mosque to be built and said, "O tribe of Al-Najjaar! Give me a price (for your land)!" They said, "We do not want its price except from Allah" (i.e., they wished for a reward from Allah for giving up their land freely). So, the Prophet ﷺ ordered the graves of the pagans to be dug out and the land to be leveled, and the date-palm trees to be cut down. The cut date palms were fixed in the direction of the Qiblah of the mosque..

Commentary :
Building a mosque was the first work the Messenger of Allah ﷺperformed after his arrival to Al-Madeenah. This was due to the great importance and significant role of mosques in Islam, being the houses of Allah on earth where prayers are established, and Allah’s remembrance is often mentioned.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him)reports that when the Prophet ﷺ migrated from Makkah to Al-Madeenah, the homeland of Islam, he ﷺ commanded that a mosque be built. The land upon which the mosque would be built was originally an orchard owned by someone from the tribe of Al-Najjaar (the tribe to which the maternal uncles of the Prophet ﷺ belonged), of to the Ansaar. He ﷺ summoned them and asked them to estimate the price of their land,so that he could buy it and build the mosque on it. However, they refused to take money in return for the land and told him that they only aspired to the reward of Allah, The Exalted. As the land contained some graves that belonged to the polytheists, their graves were exhumed,since the dead bodies of disbelievers and polytheistsare not given thesanctity of the dead bodies of Muslims. There were also remains of demolished houses; thesewere leveled to the ground. As for the palm trees that were in the land, they were cut down to be used in building the mosque. The trunks of the cut date-palm trees were aligned so as to form the wall facing the Qiblah. The Prophet ﷺ cut down the date-palm trees shortly after his migration to al-Madeenah, whilethe prohibition of cutting the trees of Al-Madeenah - cited in Saheeh Al-Bukhaaree and Saheeh Muslim - was only after he ﷺ returned from Khaybar. It is also possible that the prohibition in this regard is limited to cutting down trees to cause corruption, whereas cutting them down for reform purposes (or good reasons) is not deemed prohibited. Another possibility is that the prohibition is confined to the trees that grow naturally rather than those planted by people.
This hadeeth exhibits the virtues and merits of the tribe of Al-Najjaar who belong to the Ansaar.
It is also deduced from the hadeeth that it is not allowed to perform prayers in a graveyard, even if it containss polytheists’ graves, because the prohibition in this regard blocks the way to taking graves as places of prayer. This is because over the course of time, people change, and thus it is feared that people might fall into Fitnah (of taking the graves as places or objects of worship).
It is also inferred from this hadeeth that if the bodies buried in the graveyard are exhumed, and the bones of the dead are taken out, it is no longer considered a graveyard, and thus it is permissible to perform prayer therein.
This hadeeth also serves as evidence on the permissibility of cutting date-palm and other trees for the public interest.
From the other benefits that we can take from this hadeeth is encouraging people tobuild mosques in newly developedareas inhabited by Muslims..

1869

Narrated Aboo Hurayrah (may Allah be pleased with him):The Prophet ﷺsaid, "I have made Al-Madeenah a sanctuary between its two (Harrah) mountains." The Prophet ﷺwent to the tribe of Banoo Haarithah and said (to them), "I see that you have gone out of the sanctuary," but looking around, he added, "No, you are still within limits of the sanctuary."
.

Commentary :
Allah, Exalted is He, has made Makkah and Al-Madeenah superior to other places and lands. He declared Makkah a sacred and secure sanctuary for Prophet Ibraaheem (peace be upon him) and declared Al-Madeenah a sacred sanctuary for the Messenger of Allah ﷺ.
In this hadeeth, the Prophet ﷺhighlights the sacredness of Al-Madeenah and defines the limits of itsinviolable sanctuary. He ﷺ said: “I have made Al-Madeenah a sanctuary between its two (Harrahs)mountains.” i.e., it was declared an sanctuary by the Prophet ﷺ just as Makkah was declared an sanctuary by Prophet Ibraaheem (peace be upon him). The Arabic word ‘laabah’ or 'harrah’ (used in the previously cited hadeeth) means a stony tract or lava field, whose stones are black, as if they were burned with fire. Al-Madeenah, may Allah perpetuate its security and honor, is located between two harrahs; the Harrah of Waaqim to the east, where the Mosque of Qubaa’ and Waaqim fortress are situated, and the Harrah of Wabarah to the west, where Masjid Al-Qiblatayn is located. ‘Ayr Mountain, about 8.5 km from the Prophet’s Mosque, straddles the southern outskirts of Al-Madeenah, and constitutes its southern boundary. Thawr Mountain, around 8 km from the Prophet’s Mosque, is located in the northern outskirts and constitutes the northern boundary.A Saudi official committee has defined the limits of Al-Madeenah sanctuary, and the Madeenah Municipality has installed architectural signs in the shape of the arcs of the Prophet's Mosque to mark the limits of the sanctuary.
The sacredness of Al-Madeenah is manifested in the fact that whatever lies within its boundaries is declared inviolable, to the extent that no tree may be cut down. As for trees and plants that people grow and plant, it is permissible for people to cut down and eat from them. Hunting animals in Al-Madeenah is also prohibited, just like Makkah, except that there is no expiation required, because its sanctuary is not a place for Hajj or ‘Umrah rituals like Makkah.
Then, the Prophet ﷺ turned towards the people of Banee Haarithah, belonging to the Aws (i.e., one of the main Arab tribes in Al-Madeenah),whose housesat that time were to the west of the current site of Hamzah’s grave. Considering them outside thesanctuary limits,he ﷺ remarked, “I see that you have gone out of the sanctuary.” However,after looking around and verifying their location, he ﷺ added, “No, you are still within the limits of the sanctuary.”
It is deduced from this hadeeth that a scholar may give his opinion based on what he believes to be most likely, then if he comes to know that he erred, he should simply correct himself and follow the truth.

.

1870

Narrated ‘Alee ibn Abee Taalib (may Allah be pleased with him):We have nothing except the Book of Allah and this sheet from the Prophet’s words (wherein is written:) “Al-Madeenah is a sanctuary from the 'Air Mountain to such and such a place, and whoever introduces in it a religious innovation or commits a sin, or gives shelter to such an innovator in it will incur the curse of Allah, the angels, and all people, none of his compulsory or optional good deeds of worship will be accepted. And the asylum (of protection) granted by any Muslim is to be secured (respected) by all the other Muslims; and whoever betrays a Muslim in this respect incurs the curse of Allah, the angels, and all people, and none of his compulsory or optional good deeds of worship will be accepted, and whoever (freed slave) gives his allegiance and loyalty to other than his manumitters (i.e., take as masters) without their permission incurs the curse of Allah, the angels, and all people, and none of his compulsory or optional good deeds of worship will be accepted.”.

Commentary :
The Messenger of Allah ﷺ was sent to all people, of different skin colors and ethnicities,Arabs and non-Arabs, and he ﷺ did not single out any given people for compliance with certain provisions of the religion. Allah, Most, High, says: (interpretation of meaning): {O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message.} [Quran 5: 67].

In this hadeeth, ‘Alee ibn Abee Taalib (may Allah be pleased with him) stated that he did not have any (written) rulings of Islam except the Quran, and a sheet of paper on which some rulings were documented, and none of these rulings was made exclusive to him, but rather applied to all Muslims. TheProphet ﷺnever concealed any part of the religion from peopleor singled out some of his family members for its knowledge.

Then he (may Allah be pleased with him)mentioned some of the rulings that wereon this sheet, saying: “The Prophet ﷺsaid: ‘Al-Madeenah is a sanctuary from ‘Aa’ir Mountain to such-and-such place.’ Another hadeeth reads: ‘Al-Madeenah is a sanctuary from ‘Ayr Mountain to Thawr Mountain.’ [Al-Bukhaaree and Muslim]. The two names ‘Aa’ir and ‘Ayr are names of the same mountain. In the same vein, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said: “Al-Madeenah is a sanctuary between its two harrahs.” [Al-Bukhaaree and Muslim]. The Arabic word ‘laabah’ or ‘harrah’ (used in the previously cited hadeeth) means a stony tract or lava field, whose stones are black, as if they were burned with fire. Al-Madeenah, may Allah perpetuate its security and honor, is located between two harrahs; the harrah of Waaqim to the east, where the Qubaa’ Mosque and Waaqim fortress are situated, and the Harrah of Wabarah to the west, where Masjid Al-Qiblatayn (Mosque of the Two Qiblahs) is located. ‘Ayr Mountain, about 8.5 km from the Prophet’s Mosque, straddles the southern outskirts of Al-Madeenah, and constitutes its southern boundary., and Thawr Mountain, around 8 km from the Prophet’s Mosque, is located in the northern outskirts and constitutes the northern boundary. A Saudi official committee has defined the limits of Al-Madeenah sanctuary, and the Madeenah Municipality hasinstalled architectural signs in the shape of the arcs of the Prophet's Mosque to mark the limits of the sanctuary.
The sacredness of Madeenah entails that whatever lies within its boundaries is declared inviolable (as per the laws of Islam). No animal may be hunted and no tree may be cut down, except those planted by people; it is permissible for them to cut down and eat from such trees only. Even though it is forbidden to hunt in Al-Madeenah (just like in Makkah), there is no prescribed punishment (expiation) for hunting in Al-Madeenah, because, unlike Makkah,it is not a place for performing Hajj or ‘Umrah rituals.
He ﷺ also made mention of the prescribed punishment for performing any act that contravenes Islam (or a religious innovation) or provides support for someone who does so in Al-Madeenah. This includes whoever performs an act that contravenes Islam, commits an offence, does an act of injustice, commits a sin warranting the Hadd (a corporal punishment prescribed by the Sharee`ah), or offers support or refuge toa perpetrator or offender to protect him from his opponent and prevent retaliation.
It also possible that the Arabic word used in the hadeeth is Muhdath, meaning the religious innovation itself (rather than Muhdith, meaning the one who commits it). Whoever is content with religious innovations, approves of the actions of those who commit them, and does not forbid them, has provided support for those who introduce religious innovations (and therefore the hadeeth applies to him).
Whoever does so has incurred the curse of Allah, i.e., expulsion from His mercy, and the curse of the angels and all people, meaning their supplications against him to be denied the divine mercy. This is a stern warning against such acts, but the intended meaning of the hadeeth’s wording is the prescribed punishment incurred by committing such sin, the first and foremost of which is the expulsion from Paradise. However, this curse is not similar to that incurred by the disbelievers, for they are absolutely denied any chance of receiving the mercy of Allah.
Moreover, Allah does not accept from such a person any ransom to ward off or shield himself from the tormenton the Day of Judgment.
Moreover, ‘Ali (may Allah be pleased with him) added that the sheet also included: “\The protection granted by one Muslim is as binding as the one given by them all; men and women, free and slaves alike; there is no difference between them in the slightest. Whenever a Muslim grants protection to someone, it is incumbent on all Muslims to protect him and grant him security. If someone assaults such a person, or breaches a covenant made by a Muslim with him, he has incurred the curse of Allah and thus deserved the punishment of being cursed and rejected, as previously explained.
It is also deduced from the hadeeth that whoever gives his Walaa’ (loyalty, i.e., maintaining a relationship of patronage without bondage with one’s manumitter) to other than his real master and manumitter, incurs the curse and rejection as well, because the bond of Walaa’ in Islam is like the bond of lineage, and it is not permissible to forge it. His saying: “Without the permission of his masters” apparently indicates that it is a condition, but it is not actually a condition, because it is not even permissible for him to do so, even if his manumitter gave him permission to offer his Walaa’ to others. Rather, it denotes emphasis on the prohibition of such an act, warning of its invalidity, and underlining the reason for it. This is because were he to seek the permission of his manumitter to give his Walaa’ to another person, he would prevent him, and he would comply.
Shorter and longer versions of the information written in this sheet have been reported.Some of them underlinethe (rulings on the) following topics: blood money, the release of the prisoners of war, that no Muslim may be killed in Qisaas (i.e., retribution) for killing a disbeliever, that the curse of Allah is incurred on those who curse their parents, and many other topics. To reconcile between these hadeeths, it could be said that there was one sheet that included all these narrations and that each of the narrators reported the narrations that they had memorized therefrom.
This hadeeth also refutes the claim of Shiites that ‘Ali ibn Aboo Taalib (may Allah be pleased with him),was someone whom the Prophet ﷺ singled out and entrusted with many secrets of knowledge, rulings of Islam, and treasures of the religion, and that he ﷺdisclosed to the members of his household secrets of knowledge that were exclusive to them!
It is also deduced from the hadeeth that acting in contravention of the Islamic laws in Al-Madeenah is considered a major sin.
.

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

Narrated al-Saa’ib ibn Yazeed: (While in the company of my parents) I was made to perform Hajj with Allah's Messenger (ﷺ) and I was a seven-year-old boy then.
.

Narrated Ibraaheem from his father from his grandfather that 'Umar(ra) in his last Hajj allowed the wives of the Prophet(ﷺ) to perform Hajj and he sent with them 'Uthmaan ibn 'Affaan(ra) and 'Abd al-Rahmaan ibn 'Awf(ra) as escorts..

Narrated Anas (ra): The Prophet (ﷺ) saw an old man walking, supported by his two sons, and asked about him. The people informed him that he had vowed to go on foot (to the Ka`bah). He said, "Allah is not in need of this old man's torturing himself," and ordered him to ride.
.

Narrated ‘Uqbah ibn ‘Aamir: My sister vowed to go on foot to the Ka`bah, and she asked me to take the verdict of the Prophet (ﷺ) about it. So, I did, and the Prophet (ﷺ) said, "She should walk and also should ride.".

Book of Hadith

| Hadiths

Narrated al-Saa’ib ibn Yazeed: (While in the company of my parents) I was made to perform Hajj with Allah's Messenger (ﷺ) and I was a seven-year-old boy then. .

Narrated Ibraaheem from his father from his grandfather that 'Umar(ra) in his last Hajj allowed the wives of the Prophet(ﷺ) to perform Hajj and he sent with them 'Uthmaan ibn 'Affaan(ra) and 'Abd al-Rahmaan ibn 'Awf(ra) as escorts..

Narrated Anas (ra): The Prophet (ﷺ) saw an old man walking, supported by his two sons, and asked about him. The people informed him that he had vowed to go on foot (to the Ka`bah). He said, "Allah is not in need of this old man's torturing himself," and ordered him to ride. .

Narrated ‘Uqbah ibn ‘Aamir: My sister vowed to go on foot to the Ka`bah, and she asked me to take the verdict of the Prophet (ﷺ) about it. So, I did, and the Prophet (ﷺ) said, "She should walk and also should ride.".

Narrated al-Saa’ib ibn Yazeed: (While in the company of my parents) I was made to perform Hajj with Allah's Messenger (ﷺ) and I was a seven-year-old boy then.
.

Narrated Anas (ra): The Prophet (ﷺ) saw an old man walking, supported by his two sons, and asked about him. The people informed him that he had vowed to go on foot (to the Ka`bah). He said, "Allah is not in need of this old man's torturing himself," and ordered him to ride.
.