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Hadith
2858
Narrated `Abdullah ibn `Umar(may Allah be pleased with him):I heard the Prophetﷺsaying. "Evil omen is in three things: The horse, the woman and the house."
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Commentary : Allah predestined everything fifty thousand years before He created the heavens and earths. There is nothing that occurs within His creation in this vast cosmos except that He knows it before it takes place. Everything is subject to His will and predestination and being optimistic because of good omens or pessimistic because of bad omens does not change the fate that Allah has predestined. Indeed, all that which Allah has predestined is good, and feeling pessimistic because of a bad omen does not change anything or harms anyone but the person himself.

In this hadeeth, the Prophet ﷺ explains the three things(namely horses, women, and houses) that people most consider as evil omens and presume are the cause ofthe harm and bad events they experience. People often take it as a bad omen if their horses fail to participate in times of fighting, if their women are sharp-tongued, barren, or difficult to please, and if their houses are small, far from the mosque, or close to a bad neighbour. Often, people take them as bad omens because they last more than anything else.

Without doubt, horses, wives, and homes are significant to the wellbeing, happiness, and stability of people. Once a person has a wife who is loyal and obedient, a house that is spacious and suitable for his family, and a strong and comfortable horse – or other medium of transport like a car – he will feel happy, stable, and secure in his life. However, if the wife is not righteous, the house is unsuitable, and the car is uncomfortable, a person will feel distressed, anxious, unhappy, and unstable physically and psychologically. It is said that the meaning of the hadeeth is that when a person considers them bad omens, anticipated unpleasant, harmful, or undesirable events will befall the person. As for whoever relies upon Allah and does not take them as bad omens, they will not be bad omens for them. This is corroborated by the hadeeth recorded by Ibn Hibbaan, who related that Anas ibn Maalik (may Allah be pleased with him) reported that the Prophet ﷺ said: “Abad omen befalls whoever considers it a bad omen,” e.g., a person who believes in a bad omen even though he knows that the Prophet ﷺ forbid this is sinful.

This hadeeth does not confirm bad omens, or that horses, women, and houses are bad omens in and of themselves. It only intends to say that they could be either blessed or harmful, and their impact affects whoever is linked to them. If they are blessed, they will enjoy the blessings. and if they are harmful, they will experience their harm, just like when Allah, Exalted is He, grants parents a blessed child or an evil child, where the former brings forth goodness and the latter brings forth evil to them. All this takes place by the will of Allah, because it is Him who created all causes and linked cause to effect..

2861
Muslim narrated on the authority of Aboo ‘Aqeel that Aboo Al-Mutawakkil Al-Naajee said:I called on Jaabir ibn ‘Abdullaah Al-Ansaaree(may Allah be pleased with him) and said to him, "Relate to me what you have heard from Allah's Messenger ﷺ. He (may Allah be pleased with him) said, "I accompanied him on one of the journeys." (Aboo ‘Aqeel said, "I do not know whether that journey was for the purpose of Jihaad or ‘Umrah") "On our way back to Al-Madeenah," Jaabir(may Allah be pleased with him) continued, "the Prophetﷺ said, 'Whoever wants to return earlier to his family, should hurry up.'  We set off and I was on a black-red tainted camel having no defect, and people were behind me. While I was in that state the camel stopped suddenly (because of exhaustion). On that the Prophetﷺ said to me, 'O Jaabir, hold on!' Then he ﷺ hit it once with his lash and it started moving on a fast pace. He ﷺ then said, 'Will you sell the camel?' I replied in the affirmative when we reached Al-Madeenah, and the Prophetﷺwent to the Mosque along with his Companions (may Allah be pleased with him). I, too, went to him after tying the camel to the tiled floor at the Mosque’s gate. Then I said to him, 'This is your camel.' He ﷺ came out and started examining the camel and saying, 'The camel is ours.' Afterward, the Prophetﷺsent some Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) of gold saying, 'Give it to Jaabir.' Then he ﷺ asked, 'Have you taken the full price (of the camel)?' I replied in the affirmative. He ﷺ said, 'Both the price and the camel are for you.’”.

Commentary : Allah has endowed the Prophet ﷺ with the best and the most perfect moral character. He ﷺ used to check on his Companions (may Allah be pleased with them) constantly, guide them to what rectified them, financially support them, and help them out regarding their worldly and religious affairs.
In this hadeeth, Jaabir ibn ‘Abdullaah(may Allah be pleased with him) related that he accompanied the Prophet ﷺ once on a journey. Aboo ‘Aqeel Basheer ibn ‘Uqbah Al-Dawraqee Al-Basree, one of the narrators, doubted as to whether that journey was for the purpose of Jihaad or performing ‘Umrah. However, he affirmed in another version recorded in Saheeh Al-Bukhaaree that it was the Battle of Tabook, and it was also said that it was the Battle of Dhaat Al-Riqaa‘.
Jaabir(may Allah be pleased with him) added: "On our way back to Al-Madeenah, the Prophet ﷺ said, 'Whoever wants to return earlier to his family, should hurry up.' We set off, and I was on a black-red tainted camel having no defect,” the Arabic word used in the hadeeth is Shiyah, meaning a mark, gloss of a distinct color, or blemish, “and people were behind me.” This means that his camel was ahead of other camels. Jaabir(may Allah be pleased with him) added: “While I was in that state the camel stopped suddenly (because of exhaustion). On that the Prophet ﷺ said to me, 'O Jaabir, hold on,' meaning hold onto the back of the camel. Then he ﷺ hit it once with his lash and it started moving at a fast pace.” The Prophet ﷺ then asked Jaabir(may Allah be pleased with him) to sell him the camel. It is narrated in Saheeh Al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ concluded the sale transaction during the journey and lent it to Jaabir(may Allah be pleased with him) to ride it until they reached Al-Madeenah, and Jaabir(may Allah be pleased with him) approved. When they reached Al-Madeenah, and the Prophet ﷺ went to the mosque along with his Companions (may Allah be pleased with them), and Jaabir(may Allah be pleased with him) went to him after tying the camel to the tiled floor at the mosque’s gate. He (may Allah be pleased with him)said to the Prophet ﷺ, “This is your camel.” He ﷺ came out, went around the camel, and started examining it, saying, 'The camel is ours.' This statement could be indicative of concluding the sale transaction. Afterward, the Prophet ﷺ sent some Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) of gold saying, 'Give it to Jaabir.' The Ooqiyyah equaled about 40 Dirhams of silver. He ﷺ gave him the price and the camel, as a gift. This underlines the generosity and munificence of the Prophet ﷺ with his Companions (may Allah be pleased with them).
The hadeeth highlights a sign of the prophethood of Muhammad ﷺ.
It is also deduced from the hadeeth that it is allowable to hurt an animal, urging it to do what benefits it..

2872
Anas (may Allah be pleased with him) narrated: The Prophetﷺhad a she camel called Al-‘Adbaa’ which could not be excelled in a race. (Humayd, a sub-narrator said, "Or could hardly be excelled.") Once a Bedouin came riding a camel below six years of age which surpasses it (i.e., Al-‘Adbaa’) in the race. Muslims disliked it so much that the Prophetﷺ noticed their distress. He ﷺ then said, “It is a divine norm that Allah, Exalted is He, brings down whatever rises high in this worldly life.”
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Commentary :
One of the divine norms decreed by Allah, Exalted is He, for His creation is the regular alteration of rise and fall and the constant state of change; nothing remains unchanged in the worldly life.
In this hadeeth, Anas (may Allah be pleased with him) narrated that the Prophetﷺhad a she-camel called Al-‘Adbaa,’ a nickname that literally denotes having a cleft ear. The Prophet’s camel did not have a cleft ear, despite the nickname, and it was amazingly fast and could not be excelled and outrun in a race. Once a Bedouin came riding a camel below six years of age which outran Al-‘Adbaa.’The Muslims disliked it so much that the Prophetﷺ noticed their distress and knew that they found it hard to accept such defeat. He ﷺ then said, “It is a divine norm that Allah, Exalted is He, brings down whatever rises high in this worldly life.” The Prophet ﷺ clarified to them that the divine norm decreed by Allah, Exalted is He, in governing the affairs of the worldly life entails that whenever something should rise high and becomes exalted in this worldly life, Allah, Exalted is He, lowers it and brings it down.
It is deduced from the hadeeth that it is permissible to organize camel races.
The hadeeth warns againstflaunting and boasting about worldly gains..

2875
‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, said:I requested the Prophetﷺ topermit me to participate in Jihaad, but he ﷺ said, "Your Jihaad is the performance of Hajj."
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Commentary :
Jihaad is the pinnacle of Islam, and it requires certain (physical and emotional) capabilities, and Allah, Exalted is He, has conveniently relieved some people of such an obligation, including women.
In this hadeeth, the Mother of the Believers, ‘Aa’ishah(may Allah be pleased with her) stated that she asked the Prophetﷺ to allow her to participate in Jihaad, given its great virtues and refined rank in the sight of Allah, Exalted is He, but he ﷺ said, "Your Jihaad is the performance of Hajj.” This means that women are required to strive and exert physical effort in Hajj rather than on the battlefield, for they are (inherently delicate and) unable to handle face-to-face confrontations with the enemy on the battlefield, being beyond their innate capacity. The same goes of ‘Umrah, i.e., women are rather required to strive and exert physical effort in ‘Umrah rather than on the battlefield. The version recorded by Ibn Maajah reads: “What is incumbent on them (i.e., women) is the Jihaad that does not involve fighting, namely, Hajj and ‘Umrah.”
Women earn rewards for performing Hajj and ‘Umrah that are equal to those earned by men for partaking in Jihaad. It was also said that the obligatory Jihaad, meaning, striving in Allah’s Cause, for women is performing Hajj and ‘Umrah, just like it is obligatory on every male believer to partake in Jihaad in Allah’s Cause, if he is able.
Hajj is described as Jihaad, either in terms of Taghleeb (i.e., an expression in the Arabic language that consists of just one word but indicates two different things at the same time; one of the words takes preference or is treated as being used in the majority, for a given reason) or verbatim. Jihaad in this context is striving against one’s own (evil-enjoining) ‘self,’ because Hajj involves enduring physical and financial hardship. It is noteworthy that it is allowable for women to accompany the Muslim army, to help the male fighters out by conducting the tasks that are compatible with their physical capabilities, such as the provision of medical treatment for the injured, serving water to the fighters, and the like.
The hadeeth highlights the great virtues and rewards of Hajj, designated for both those who perform it as an obligatory act of worship and those who perform it as a voluntary one.
It is also inferred therefrom that the grace of Allah, Exalted is He, conferred upon people is great and enormous; He does not close some doors except to open others. .

2876
 ‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the Prophetﷺ was asked by his wives about the Jihaad and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj."
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Commentary :
Jihaad is the pinnacle of Islam, and it requires certain (physical and emotional) capabilities, and Allah, Exalted is He, has conveniently relieved some people, including women, of such an obligation.
In this hadeeth, ‘Aa’ishah(may Allah be pleased with her), the Mother of the Believers, narrated that the wives of the Prophetﷺ asked him to partake in Jihaad (like men did), and he ﷺ replied, "The best Jihaad (for you, i.e., women) is (the performance of) Hajj,” to highlight its great virtues and refined status in the sight of Allah, Exalted is He. The Prophet’s wives (may Allah be pleased with them) were keen to ask him about participating in Jihaad, on the battlefield, like men, but the Prophet ﷺ informed them of an act of worship that substituted Jihaad for them and befitted their (delicate) nature; a Jihaad that involves no fighting, i.e., Hajj, and the same goes for ‘Umrah. The version recorded by Ibn Maajah reads: “What is incumbent on them (i.e., women) is the Jihaad that does not involve fighting, namely, Hajj and ‘Umrah.”
Women earn rewards for performing Hajj and ‘Umrah that are equal to those earned by men for partaking in Jihaad. It was also said that the obligatory Jihaad for them is performing Hajj and ‘Umrah, just like it is obligatory on every believer to partake in Jihaad in Allah’s Cause, if he is able.
Hajj is described as Jihaad, either in terms of Taghleeb (i.e., an expression in the Arabic language that consists of just one word but indicates two different things at the same time; one of the words takes preference or is treated as being used in the majority, for a given reason) or verbatim. Jihaad in this context is striving against one’s own (evil-enjoining) ‘self,’ because Hajj involves enduring physical and financial hardship. It is noteworthy that it is allowable for women to accompany the Muslim army, to help the male fighters out by conducting the tasks that are compatible with their physical capabilities (and delicate nature), such as the provision of medical treatment of the injured, serving water to the fighters, and the like.
The hadeeth urges Muslims to keenly perform the best and most rewardable good deeds.
It is deduced from the hadeeth that it is not incumbent on women to partake in Jihaad, and that Hajj is the best form of Jihaad (striving) befitting them because it does not involve fighting; it is more becoming for women to veil themselves and refrain from direct interactions with men (for no need), and this is possible for them when performing Hajj.
The hadeeth underlines the great virtues and rewards of Hajj designated for those who perform it as an obligatory act of worship or a voluntary one..

2881
Tha‘labah ibn Abee Maalik narrated that ‘Umar ibn Al-Khattaab(may Allah be pleased with him) distributed some garments amongst the women of Al-Madeenah. One good garment remained, and one of those present with him said, "O Commander of the Believers! Give this (remaining) garment to your wife, the (grand) daughter of Allah's Messenger ﷺ.” They meant Umm Kulthoom, the daughter of ‘Alee (may Allah be pleased with them). ‘Umar said, Umm Saleet has more right (to have it)." Umm Saleet(may Allah be pleased with her) was a woman from the Ansaar who had given the pledge of allegiance to Allah's Messenger ﷺ. ‘Umar (may Allah be pleased with him) said, "She (i.e., Umm Saleet) used to carry the water skins for us on the day of Uhud."
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Commentary :
Allah, Exalted is He, favored the senior Muslims (i.e., those who embraced Islam first) and singled them out for the highest ranks in Paradise, because He established the religion of Islam at their hands. Al-Faarooq‘Umar ibn Al-Khattaab(may Allah be pleased with him)knew this well and acknowledged the rights of these senior Muslims. He (may Allah be pleased with him) gave them priority over others in terms of grants (i.e., allowances assigned by rulers to the eligible recipients, such as employees and soldiers).
In this report, Tha‘labah ibn Abee Maalik Al-Qurdhee – scholars held different opinions as to whether or not he was a Companion - narrated that ‘Umar ibn Al-Khattaab(may Allah be pleased with him) distributed some garments amongst the women of Al-Madeenah. The Arabic word used in the hadeeth is Muroot, pl. of Mirt, which meant woolen or silken clothes. One of these garments remained, and one of those present with him said, "O Commander of the Believers! Give this (remaining) garment to your wife, the (grand) daughter of Allah's Messenger ﷺ.” They meant Umm Kulthoom, the daughter of ‘Alee ibn AbeeTaalib(may Allah be pleased with them). They attributed her directly to the Prophet ﷺ because she was the daughter of Faatimah(may Allah be pleased with him), who had four children with ‘Alee: Al-Hasan, Al-Husayn, Zaynab, and Umm Kulthoom(may Allah be pleased with them), and ‘Umar married Umm Kulthoom(may Allah be pleased with them). He (may Allah be pleased with him) said, “Umm Saleet has more right (to it)." Umm Saleet(may Allah be pleased with her) was a woman from the Ansaar who had given the Bay‘ah (i.e., pledge of allegiance) to Allah's Messenger ﷺ. ‘Umar (may Allah be pleased with him) further explained, "She (i.e., Umm Saleet) carried the water skins for us on the day of Uhud,” in 3 A.H.
The hadeeth underlines that ‘Umar (may Allah be pleased with him) acknowledged and honored the rights of the Ansaar and gave them precedence over his own wife and granddaughter of the Prophet ﷺ.
It is deduced from the hadeeth that it is allowable for women to accompany the Muslim army, to help the male fighters out by carrying out the tasks that are compatible with their physical capabilities (and delicate nature), such as the provision of medical treatment for the injured, serving water to the fighters, and the like..

2882
Al-Rubayyi‘ bintMu‘auwwidh(may Allah be pleased with her) narrated:We were in the company of the Prophetﷺ providing the wounded with water and treating them and bringing the killed to Al-Madeenah (from the battlefield) .
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Commentary :
Allah, Exalted is He, did not deem it obligatory on women to partake in fighting in His cause, for it is an exclusive obligation on men. However, women are still allowed to partake in Jihaad along with men and perform the tasks that befit their innately delicate nature.
In this hadeeth, Al-Rubayyi‘ bintMu‘auwwidh ibn ‘Afraa’ (may Allah be pleased with her) narrated that she and some other women used to accompany the Prophetﷺ in battles, providing the wounded with water, medical treatment, and carrying the killed back to Al-Madeenah (from the battlefield)to be buried therein..

2887
Narrated AbooHurayrah (may Allah be pleased with him):The Prophet ﷺ said, "Let the slave of Dinar and Dirham, and the slave of Khameesah (i.e., wealth and luxurious clothes) perish as he is pleased if these (worldly) things are given to him, and if not, he is displeased. Let such a person perish and relapse, and if he is pierced with a thorn, let him not find anyone to take it out for him. Paradise is for him who holds the reins of his horse to strive in Allah's Cause (i.e., partake in Jihaad), with his hair unkempt and feet covered with dust: if he is appointed in the vanguard, he is perfectly satisfied with his post of guarding, and if he is appointed in the rearward, he accepts his post with satisfaction; (he is so simple and unambiguous that) if he asks for permission he is not permitted, and if he intercedes, his intercession is not accepted.".

Commentary :
The most wretched of all people is the one who takes his own (sinful) urges and desires as an object of worship, exerting all his effort to gratify and chase after such desires. By doing so, he fails to realize the very purpose for which he was created in the first place, namely, the worship of Allah, Exalted is He, and instead pursues instant gratification of desires by doing what does not please his Lord. This involves trading his (lasting) Hereafter for the (fleeting) worldly life. On the contrary, the most blessed and happiest of all people is the one who devotes his life to Allah, Exalted is He, seeking His pleasure, and aspiring only to His reward, designated for His righteous servants.
In this hadeeth, the Prophet ﷺ warned all the believers against becoming enslaved to their own urges and desires, and urged them to devote their lives to Allah, Exalted is He, and strive in His cause. He ﷺ said, "Let the slave of Dinar and Dirham, and the slave of Khameesah (i.e., wealth and luxurious clothes) perish.” The Khameesah is a kind of fine garment or black rectangle striped sheet. The reason for such a supplication against this person is explained in the following statement: he ﷺ said: ‘as he is pleased if these (worldly) things are given to him, and if not, he is displeased.” Such a person is wretched because whenever he is given worldly gains, wealth, and the gratification of his desires, he feels satisfied and pleased with Allah, Exalted is He, and whenever he is deprived of any of them, he becomes dissatisfied and displeased with Him! The Prophet ﷺ repeated his supplication against such a person to be wretched in order todiscourageMuslims from such an unbecoming quality. He ﷺ added: “Let such a person perish and relapse,” meaning to incur loss and ruin on himself, “and if he is pierced with a thorn, let him not find anyone to take it out for him,” meaning to try removing it by means of tweezers or the like, and it would not come out on its own as well. This means that whenever the least amount of harm should befall him, he would not find any help or relief.
Afterward, the Prophet ﷺ praised the inconspicuous devout servant of Allah, Exalted is He, (i.e., who may seem insignificant and inferior in the eyes of people) who partakes in Jihaad, caring less about (chasing after) worldly gains and luxuries or seeking them. He ﷺ said: “Paradise is for him,” the Arabic word used in the hadeeth is Toobaa, a name that refers to a tree in Paradise. He ﷺ is supplicating that such a person should be admitted to Paradise, because Toobaa is the most famous and best tree therein, “who holds the reins of his horse to strive in Allah's Cause (i.e., partake in Jihaad), with his hair unkempt and feet covered with dust: if he is appointed in the vanguard, he is perfectly satisfied with his post of guarding,” at the front, “and if he is appointed in the rearward, he accepts his post with satisfaction;’ aspiring to the reward of Allah, Exalted is He. Such person may be unnoticed by people; they do not hold him in such high regard, nor does he seek to win their praise and admiration; “(he is so simple and unambiguous that) if he asks for permission he is not permitted, and if he intercedes, his intercession is not accepted,” because he seems insignificant and inferior in people’s eyes. However, he is held in high regard by Allah, Exalted is He, and his rewards are preserved for him (in the Hereafter).
The hadeeth warns against greed for worldly pleasures and following one’s (sinful) urges and desires.
It also discourages Muslims from seeking after positions of authority (prominence), and fame, and highlights the virtues of being modestly inconspicuous and humble in people’s eyes..

2888
Anas (may Allah be pleased with him) narrated:
I was in the company of Jaabir ibn ‘Abdullaah(may Allah be pleased with him) on a journey and he used to serve me though he was older than I. Jareer said, "I saw the Ansaar doing a thing(i.e., showing great reverence to the Prophetﷺ)for which I have vowed that whenever I meet any of them, I will serve him."
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Commentary :
The Companions (may Allah be pleased with them) dearly loved the Messenger of Allah ﷺ, and they also loved whoever loved him ﷺ, eagerly served him and fulfilled his needs, and gave us the greatest examples in this regard.
In this report, Jareer ibn ‘Abdullaah(may Allah be pleased with him) underlined his deep love for the Prophet ﷺ, and of the Ansaar for their service of him. Anas (may Allah be pleased with him) stated that he once accompanied Jareer ibn ‘Abdullaah Al-Bajalee(may Allah be pleased with him) on a journey and he hastened to serve him, though he was older than Anas (may Allah be pleased with them). Jareer(may Allah be pleased with him) explained that he did so as an expression of gratitude and appreciation for what the Ansaar did, and their laudable service of the Prophet ﷺ, and out of great reverence to them. Therefore, he (may Allah be pleased with him) vowed that whenever he should meet any of the Ansaar, he would devotedly serve him, as a reward for their devotion in serving the Prophet ﷺ.
The hadeeth underlines the virtues of the Ansaar, the merits of Jareer(may Allah be pleased with him), and his humbleness towards and deep love for the Prophet ﷺ..

2890
Anas (may Allah be pleased with him) said:
We were with the Prophet ﷺ (on a journey) and the only shade one could have, was the shade made by one's own garment. Those who fasted did not do any work and those who did not fast served the camels, brought water on them, and treated the sick (and wounded). So, the Prophet ﷺ said, "Today, those who were not fasting took (all) the reward.".

Commentary :
Helping and serving the weak and needy are among the best and most rewarding acts of righteousness.
In this hadeeth, Anas (may Allah be pleased with him) narrated that they were once with the Prophet ﷺ (on a journey in one of the battles) and it was an extremely sweltering day; the only shade one could have been the shade made by one's own garment. Some of the Companions (may Allah be pleased with them) were fasting on that day. Those who fasted did not do any work or acts of service, because of fasting, enduring the nuisance of travel, and preparing for Jihaad, and those who did not fast served the camels, brought water to them, served (the fasting ones), and treated the sick (and wounded). They carried out all the exhausting tasks of bringing water, preparing food, and fetching fodder. So, the Prophet ﷺ said, "Today, those who were not fasting took (all) the reward,” meaning that they earned the most perfect and greatest share of reward because the benefit of fasting is limited to the fasting person only, while the benefit of those who did not fast extended to others as well. However, this does not suggest that their rewards were diminished in the slightest, but rather means that those who did not fast earned greater rewards for performing services for others, as well as their own personal responsibilities.
The hadeeth highlights the austere living conditions and (financial) hardship endured by the Prophet ﷺ and his Companions (may Allah be pleased with them)..

2892
Sahl ibn Sa‘d Al-Saa‘dee(may Allah be pleased with him) narrated that Allah's Messenger ﷺ said, "To observe Ribaat (i.e., guarding at frontier outposts in support of Allah's Cause), guarding Muslims from the disbelievers in Allah's Cause, for one day is better than the worldly life and everything therein, and a place in Paradise as small as that occupied by the whip of one of you is better than the worldly life and everything therein; and a morning's or an evening's journey which a person travels in Allah's Cause is better than the worldly life and everything therein."
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Commentary :
Jihaad in Allah’s Cause is the pinnacle of Islam and a source of glory for all Muslims. It is a great means to enter Paradise, and manytextual evidence encourage and urge Muslims to partake in Jihaad, and underline the great reward designated for this worshipful act.
In this hadeeth, the Prophet ﷺ highlighted that observing Ribaat (i.e., guarding at frontier outposts in support of Allah's Cause), and guarding Muslims against the disbelievers’ potential assaults for one day, is better than the worldly life and everything therein, and this reward is earned because Ribaat involves putting one’s life on the line to defend Islam and protect Muslims.
He ﷺ also underlined that a small place in Paradise, being the (eternal) bliss earned by observing Ribaat, that is as small as a place occupied by the whip of a Mujaahid (i.e., Muslim fighter partaking in Jihaad) is better than the whole worldly life and everything therein, because the worldly life is fleeting and Paradise and the bliss therein, no matter how insignificant it may seem in that simile, are lasting and enduring. Verily, what is lasting is better than what is fleeting, in all respects.
The Prophet ﷺ also said that a morning's or an evening's journey which a person travels once in Allah's Cause is better than the worldly life and everything therein.
The hadeeth highlights the great virtues of Ribaat in Allah’s Cause.
It underlines the insignificance of the (short-lived) worldly life compared to the (everlasting) Hereafter..

2893
Anas ibn Maalik (may Allah be pleased with him) narrated:
The Prophetﷺ said to AbooTalhah(may Allah be pleased with him), "Choose one of your boy servants to serve me in my expedition to Khaybar." So, AbooTalhah(may Allah be pleased with him) took me letting me ride behind him while I was a boy nearing the age of puberty. I used to serve Allah's Messenger ﷺwhen he stopped to rest. I heard him saying repeatedly, "O Allah! I seek refuge with You from distress and sorrow, from helplessness and laziness, from miserliness and cowardice, from being heavily in debt and from being overcome by men." Then we reached Khaybar; and when Allah enabled him to conquer the Fort (of Khaybar), the beauty of SafiyyahbintHuyayy ibn Akhtab(may Allah be pleased with her)was described to him. Her husband had been killed while she was a bride. So, Allah's Messenger ﷺ chose her for himself (i.e., to be his wife) and took her along with him till we reached a place called Sadd Al-Sahbaa’ where her menses were over and he took her for his wife. Hays (i.e., a kind of desert;stoneless dates that are mixed with dried yoghurt or flour or butter) was served on a small leather sheet. Then Allah's Messenger ﷺ told me to call those who were around me. So, that was the marriage banquet of Allah's Messenger ﷺ and Safiyyah. We left for Al-Madeenah afterward. I saw Allah's Messenger ﷺ folding a cloak round the hump of the camel so as to make a wide space for Safiyyah(may Allah be pleased with her) (to sit on behind him) He ﷺ sat beside his camel letting his knees for Safiyyah(may Allah be pleased with her) to put her feet on so as to mount the camel. Then, we proceeded till we approached Al-Madeenah; he ﷺ looked at Uhud (mountain) and said, "This is a mountain which loves us and is loved by us." Then, he ﷺ looked at Al-Madeenah and said, "O Allah! I declare the area between its (i.e., Al-Madeenah's) two mountains a sanctuary as Prophet Ibraaheem (Abraham) declared Makkah to be a sanctuary. O Allah! Bless them (i.e., the people of Al-Madeenah) in their Mudd and Saa‘ (i.e., dry measures used for agricultural produce by the Arabs in the Prophet's lifetime).”
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Commentary :
The Companions (may Allah be pleased with them) enjoyed the company of the Messenger of Allah ﷺ in residence and travel and were his best helpers. They strove to fulfill his needs and carry out his commands and were also the best conveyers of his Sunnah and guidance to the following Muslim generations.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that the Prophetﷺ asked AbooTalhah, the stepfather of Anas (may Allah be pleased with them) to choose one of his servants to serve him in his expedition to Khaybar in 7 A.H. Khaybar was a village inhabited by Jews, about 153 km away from Al-Madeenah on the way to Shaam.
Therefore, AbooTalhah took Anas (may Allah be pleased with them), letting him ride behind him. Anas (may Allah be pleased with them) was then a young boy near the age of puberty. It is known that Anas (may Allah be pleased with him) served the Prophet ﷺ for years before Khaybar. This statement may be interpreted as to mean seeking AbooTalhah’s permission to take Anas on that journey, not to serve the Prophet ﷺ in general. During that journey, he (may Allah be pleased with him) used to serve the Prophet ﷺ whenever he stopped to rest in any place and at any time, and would hear him saying repeatedly, "O Allah! I seek refuge with You from distress and sorrow, from helplessness and laziness, from miserliness and cowardice, from being heavily in debt and from being overcome by men." In this supplication, the Prophet ﷺ combined all the main evil qualities that hinder good-doing. He ﷺ sought refuge with Allah, Exalted is He, from distress and sorrow; the first denotes anxiety about potential harm, whereas the second meansdeep distress regarding an unpleasant event that had happened. It was also said that the Arabic words used in the hadeeth (Hamm and Hazan) denote the same meaning. Moreover, he ﷺ sought refuge from helplessness and laziness; the first implies inability, while the second means neglecting a duty that one was able to do. He ﷺ also sought refuge frommiserliness and cowardice, because these two bad qualities involve falling short in carrying out one’s duties and obligations, honoring the rights of Allah, Exalted is He, and eliminating evils (as enjoined), and also because the moderate courage and inner strength empowers a person to perfect his worshipful acts and support the wronged and oppressed, and avoiding miserliness enables him to fulfill the due financial rights, generously spend in charity, embody refined morals, and refrain from coveting what he does not have. Afterward, he ﷺ sought refuge frombeing heavily in debt, and inability to repay it, especially when the creditors claim it, and from being overcome by men, meaning the oppression or dominion of unjust men or creditors over him.
Anas (may Allah be pleased with him) related that when they reached Khaybar; and when Allah, Exalted is He, enabled the Prophet ﷺ to conquer the Fort (of Khaybar), the beauty of SafiyyahbintHuyayy ibn Akhtab(may Allah be pleased with her)was described to him. Her husband, Kinaanah ibn Al-Rabee‘ ibn Abee Al-Huqayq, had been killed while she was still a bride. So, Allah's Messenger ﷺ chose her for himself (i.e., to be his wife), because she was their king’s daughter. He ﷺ took her along with him till they reached a place called Sadd Al-Sahbaa,’ a place at the lower part of Khaybar, southeast of Thamad, which is a village near Khaybar to the north. Safiyyah(may Allah be pleased with her) attained ritual purity after her menses ended and the Prophet ﷺ consummated his marriage to her. Hays (i.e., a kind of dessert;stoneless dates that are mixed with dried yoghurt or flour or butter) was served on a small leather sheet. Allah's Messenger ﷺ told Anas (may Allah be pleased with him) to inform the Muslims of the marriage banquet thrown by Allah's Messenger ﷺ when he married Safiyyah(may Allah be pleased with her), and this banquet did not include bread nor meat.
Afterward, Anas (may Allah be pleased with him) related that they left for Al-Madeenah, and he saw Allah's Messenger ﷺ folding a cloak round the hump of the camel so as to make a wide space for Safiyyah(may Allah be pleased with her) (to sit on it behind him). He ﷺ sat beside his camel placing his knees for Safiyyah(may Allah be pleased with her) to put her feet on so as to mount the camel easily. Then, they proceeded till they approached Al-Madeenah; the Prophet ﷺ looked at Uhud (mountain), which is located in the north-west of Al-Madeenah, 4 km from the Prophet’s Mosque. The famous Battle of Uhud took place in 3 A.H. near it. The Prophet ﷺ said, "This is a mountain which loves us and is loved by us." This means that he ﷺ loved those residing near and around it. The Prophet’s love for the mountain entails it being blessed and encourages Muslims to seek residence near it.
The Prophet ﷺ looked at Al-Madeenah and said, "O Allah! I declare the area between its (i.e., Al-Madeenah's) two mountains a sanctuary as Prophet Ibraaheem (Abraham) declared Makkah to be a sanctuary. O Allah! Bless them (i.e., the people of Al-Madeenah) in their Mudd and Saa‘ (i.e., dry measures used for agricultural produce by the Arabs in the Prophet's lifetime).”
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 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. 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-Madeenahis manifested in the fact that whatever lies within its boundaries is declared inviolable; no animal may be hunted, and no tree therein 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. No religious innovation may be introduced therein, and none may do what contravenes the religion of Allah or commit an act of injustice or a crime warranting the implementation of the Hudood (i.e., the plural of Hadd, the corporal punishment determined by the Islamic law). This meaning is further explained by another version of the hadeeth recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reading, “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 introduced therein, and whoever introduces an innovation (in religion) therein, will incur the curse of Allah, the angels, and all people.”
The Prophet ﷺ further added: “O Allah! I declare the area between its (i.e., Al-Madeenah's) two mountains a sanctuary as Prophet Ibraaheem (Abraham) declared Makkah to be a sanctuary.” Prophet Ibraaheem declared Makkah a sanctuary, meaning inviolable, by the permission of Allah, Exalted is He, and similarly Al-Madeenah was declared an inviolable sanctuary, except with regard to the prescribed punishment for hunting in Makkah.
Lastly, the Prophet ﷺ supplicated Allah, Exalted is He, to bless the food measured by the Mudd and Saa‘ (i.e., dry measures used for agricultural produce by the Arabs in the Prophet's lifetime). The Saa‘ equaled four Mudds, and the Mudd equaled two handfuls scooped up by someone with hands of average size. On account ofthis supplication, Allah, Exalted is He, blessed the Saa‘ of Al-Madeenah so much that it would be sufficient for a greater number of people than what it would normally suffice elsewhere, and this was tangible and noticeable to the people of Al-Madeenah.
It is deduced from the hadeeth that it is allowable to hire an orphan to perform certain tasks.
It is also inferred that it is permissible to bring young boys on military expeditions.
It is also deduced that a Muslim may throw a wedding banquet, and it may include food other than bread and meat.
The hadeeth highlights the virtues of Uhud mountain.
It also underlines the virtues of Al-Madeenah and the Prophet’s ﷺsupplications for it.
It is inferred therefrom that a younger person may serve an elder one because of his refined status, being held in high esteem by his people, his knowledge, righteousness, and the like.
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2896
Mus‘ab ibn Sa‘d(may Allah be pleased with him) narrated:
Once Sa‘d (ibn AbeeWaqqaas)(may Allah be pleased with him) thought that he was superior to those who were below him in rank. On that the Prophetﷺsaid, "You gain no victory or livelihood except through (the blessings and invocations of) the poor amongst you."
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Commentary :
The Prophet ﷺ was a merciful teacher, a kind educator and giver of discipline, and a forbearing mentor. Whenever he ﷺ saw one of his Companions (may Allah be pleased with them)making a mistake, he ﷺ would kindly correct him and guide him to what is good and right.
In this hadeeth, Mus‘ab ibn Sa‘d(may Allah be pleased with him) narrated that Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them) thought that he was superior to those who were below him in rank, thanks to his physical strength and courage on the battlefield. On that, the Prophetﷺ reminded him of the virtues of those who were below him in rank, andthat Allah, Exalted is He, grants Muslims victory and livelihood because of the blessings and invocations of the poor amongst them. Allah, Exalted is He, bestows upon Muslims triumph over their enemies by means of the strength and courage of the strong Muslim fighters, and He also confers upon him victory because of the supplication of the weak Muslims and their submission to Him. This is because their worship and invocationsare characterized by sincerity and devotion, for their hearts are not attached to any of the (alluring) worldly pleasures and luxuries, and their consciences are clear. Such people seek after realizing one main purpose; the Hereafter (and they are not caught up in the worldly life). The Prophet ﷺ wanted to urge Sa‘d(may Allah be pleased with him) to embody humbleness and warn the believers against arrogance and conceit, lest these things should find their way to their hearts, driving them to look down on any of their fellow Muslims (who may be lower than them in rank).
It is deduced from the hadeeth that Muslims should value the supplication of their weak fellow Muslims to be blessed with victory over their enemies, because victory is a blessing conferred by Allah, Exalted is He, upon Muslims. They must not rely merely on their military strength, heroism, and courage. Rather, they should duly rely on Allah, Exalted is He, and invoke and implore Him abundantly..

2897
AbooSa‘Eid Al-Khudree(may Allah be pleased with him) narrated:
The Prophetﷺsaid, "A time will come when groups of people will go for Jihaad and it will be asked, 'Is there anyone amongst you who has enjoyed the company of the Prophet ﷺ?' The answer will be, 'Yes.' Then they will be given victory (by Allah) (because of him). Then a time will come when it will be asked. 'Is there anyone amongst you who has enjoyed the company of the Companions of the Prophet ﷺ?' It will be said, 'Yes,' and they will be given victory (by Allah). Then a time will come when it will be said, 'Is there anyone amongst you who has enjoyed the company of the companions of the Prophet’s Companions ﷺ?' It will be said, 'Yes,' and they will be given victory (by Allah).”
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Commentary :
The best people, next to the Prophets of Allah, were the Companions (may Allah be pleased with them), then those who followed them, and those who followed them, and so on, as stated by the Prophet ﷺ.
This hadeeth highlights the virtues of the first three Muslim generations and that the victory of Islam was bestowed by Allah, Exalted is He, upon Muslims at their hands. In this hadeeth, the Prophet ﷺ stated that a time shall come when groups of people will partake in Jihaad in Allah’s Cause and it will be asked, 'Is there anyone amongst you who has enjoyed the company of the Prophet ﷺ?' The answer will be, 'Yes.' Then they will be blessed with victory by Allah, Exalted is He, because of them, given the merits and refined status of the Companions (may Allah be pleased with them). He ﷺ added, “Then a time will come when it will be asked. 'Is there anyone amongst you who has enjoyed the company of the Companions of the Prophet ﷺ?' It will be said, 'Yes,' and they will be given victory (by Allah).” They will also be blessed with victory at their hands because of their merits and refined status, being the companions of the Prophet’s Companions (may Allah be pleased with them), who embodied their morals and followed their example. Afterward, the Prophet ﷺ added: “Then a time will come when it will be said, 'Is there anyone amongst you who has enjoyed the company of the companions of the Prophet’s Companions?' It will be said, 'Yes,' and they will be given victory (by Allah).” They will also be blessed with victory at their hands because of their merits and refined status, being the students of the companions of the Prophet’s Companions (may Allah be pleased with them) who embodied their morals and followed their example and learned the knowledge they conveyed to them.
The hadeeth highlights the signs of prophethood.
It underlines the virtues of the first three Muslim generations..

2898
Sahl ibn Sa‘d Al-Saa‘idee(may Allah be pleased with him) narrated:
Allah's Messenger ﷺand the pagans faced each other and started fighting. When Allah's Messenger ﷺ returned to his camp and the pagans returned to theirs, somebody talked about a man amongst the Companions of Allah's Messenger ﷺwho would chase and kill with his sword any pagan going alone. He said, "Nobody did his job (i.e., fighting) so properly today as that man." Allah's Messenger ﷺ said, "Indeed, he is amongst the people of Hellfire." A man said, "I shall accompany him (to watch what he does warranting it)." Thus, he accompanied him, and wherever he stood, he would stand with him, and wherever he ran, he would run with him (i.e., he did not let him leave his sight). Afterward, the (brave) man got wounded seriously and he decided to bring about his death quickly. He planted the blade of the sword in the ground directing its sharp end towards his chest between his two breasts. Then he leaned on the sword and killed himself! The other man came to Allah's Messenger ﷺand said, "I testify that you are truly Allah's Messenger ﷺ!” The Prophetﷺasked, "What has happened?" He replied, "(It is about) the man whom you had described as one of the people of the Hellfire. People were greatly surprised at what you said, and I said to myself, 'I will find out his reality for you.' So, I came out seeking him. He got severely wounded and hastened to die by slanting the blade of his sword in the ground directing its sharp end towards his chest between his two breasts. Then he eased on his sword and killed himself!” When Allah's Messenger ﷺsaid, "A man may seem to people as if he were practicing the deeds of the people of Paradise while in fact he is from the people of the Hellfire, another may seem to people as if he were practicing the deeds of the people of Hellfire, while in fact he is from the people of Paradise."
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Commentary :
Having a good final stage of life is a blessing bestowed by Allah, Exalted is He, upon His servant, and it is afruit of the inward Jihaad (i.e., striving against one’s own ‘self’) and the outwardone (i.e., striving against the enemies of Islam and Muslims), in obedience to Allah, Exalted is He. On the other hand, having a foul final stage of life is indicative of loss and ruin (in the Hereafter), and it is the result of one’s negligence in obeying Allah, Exalted is He, and submissively devoting the heart and body parts to Him.
In this hadeeth, Sahl ibn Sa‘d Al-Saa‘idee(may Allah be pleased with him)narrated that Allah's Messenger ﷺand the pagans faced each other and started fighting. When Allah's Messenger ﷺ returned to his camp and when the pagans returned to theirs after the first day of fighting, somebody talked about a man amongst the Companions of Allah's Messenger ﷺ, named Quzmaan,who was brave on the battlefield, and would chase and kill with his sword any pagan going alone, thanks to his (notable) physical strength and courage. People talked about the exceptional bravery of such a strong warrior, and said, "Nobody did his job (i.e., fighting) so properly today as that man." Thereupon, the Prophet ﷺ informed them, based on the divine revelation, that he belonged to the People of Hellfire!
A man (astonishedly) said (to himself), "I shall accompany him (to watch what he does)," to find out the reason that warranted labelling him as one of the People of Hellfire, since his outward deeds seemed to be good, indicating his righteousness, yet the Prophet ﷺ (decisively) stated that he would be thrown into Hellfire!
The man related that he accompanied the man in question and did not let him leave his sight; wherever he stood, his companion would stand with him, and wherever he ran, his companion would run with him, to monitor all his acts closely. He said: “Then the (brave) man got wounded seriously and he decided to bring about his death quickly. He planted the sword in the ground, directing its sharp end towards his chest between his two breasts. Then he leaned on the sword and killed himself!” The Companion who had accompanied the man in question, went to Allah's Messenger ﷺand said, "I testify that you are truly Allah's Messenger ﷺ!” The Prophetﷺasked, "What has happened?" He replied, "(It is about) the man whom you had described as one of the people of Hellfire. People were greatly surprised at what you said, and I said to myself, 'I will find out his reality for you.' So, I went out seeking him.” He (may Allah be pleased with him) related to them what had happened.
Some objections were made regarding the fact that this man was decisively declared as one of the people of Hellfire only because he disobediently killed himself, yet a believer is not declared as a disbeliever on account of a sin as per the . In response, it was said that the Prophet ﷺ knew, through the divine revelation, that this man was not a true believer, and was rather a hypocrite, or that he would apostatize and declare lawful killing himself.
Thereupon, the Prophet ﷺ remarked, "A man may seem to people as if he were practicing the deeds of the people of Paradise while in fact he is from the people of Hellfire;” he may perform worshipful acts and righteous deeds, and people would assume that he would (certainly) enter Paradise, yet his inner character is contrary to what he is displaying to people, and he would be committing Riyaa’ (i.e., showing off and seeking to impress others to win their praise) or the like. Similarly, “… another may seem to people as if he were practicing the deeds of the people of Hellfire, while in fact he is from the people of Paradise;” one may commit sins and fall short in performing worshipful acts and the like, and people may assume that he would most likely be thrown into Hellfire, whereas he would (have a good inward character qualifying him to) be from the people of Paradise in the sight of Allah, Exalted is He. Therefore, He may guide him to perform virtuous deeds and acts of obedience, repent, and have a good final stage of life (to earn Paradise).
The hadeeth warns against being deceived by one’s (outward appearance and) good deeds, or relying merely on his good deeds, since his situation may change in a blink of an eye.
It is deduced from the hadeeth that Allah, Exalted is He, examines people’s hearts and their inward characters, and holds them accountable for them accordingly..

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..

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 gold dinar for two dinars and a silver dirham for two dirhams.
In this Hadīth, Fadālah ibn ‘Ubayd (may Allah be pleased with him) narrates that they were with the Messenger of Allah (may Allah's peace and blessings be upon him) in the Battle of Khaybar in 7 AH. They were making deals with the Jews and buying from them one Wuqiyyah of gold worth forty silver dirhams for "two or three dinars", and the dinar was equal to 12 dirhams. It could mean they were selling one' Uqiyyah of gold, beads, and others for two or three dinars. It is known that this amount of pure gold is not to be sold for two or three dinars, and this was the reason why the Companions made such a transaction, as they thought it was permissible because the gold was mixed with other things. However, the Prophet (may Allah's peace and blessings be upon him) forbade them from selling gold for gold "except weight for weight," i.e., each must be equal to the other in terms of weight without any addition or surplus.
The Hadīth highlights the prohibition of Riba al-Fadl (usury of surplus)..

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..