Narrated Umm ‘Attiyyah (may Allah be pleased with her): A sheep was sent to me (in charity) and I sent some of it to `Aishah (may Allah be pleased with her). The Prophetﷺ asked `Aishah for something to eat. `Aisha replied that there was nothing except what Nusaybah Al-Ansaariyyah had sent of that sheep. The Prophet ﷺ said to her, "Bring it as it has reached its place.".

Commentary : One of the special characteristics that the Prophet ﷺand his noble family had was that they would eat from food that was offered as a gift, and not from what was given as alms.
In this hadeeth, Umm ʿAṭṭiyyah al-Ansaariyyah- whose name is Nusaybah - reports that a sheep was sent as a form of charity to her. The sender was the Prophet ﷺ as mentioned in a narration reported in Saheeh Muslim, where said: “The Messenger of Allah ﷺ sent me a sheep from the alms. I sent some of it to A’ishah”, meaning: as a gift to her, and not as alms. So, when the Messenger of Allah ﷺ came to ‘A’ishah (may Allah be pleased with her) and asked her about the food, she said: ‘No, it was nothing except what Nusaybah had sent from this sheep.’ To which, he ﷺresponded, ‘Bring it here; for it has reached its proper place.’ Then, he ﷺ explained that when it was charity, it was permissible for her to dispose of it to the poor by way of sale or gift; for the validity of it being in his possession [could be established.] So, when Nusaybah (may Allah be pleased with her) gifted it to ‘A’ishah (may Allah be pleased with her) some of the sheep - it was judged for her with the ruling of a gift. Thus, It shifted from the meaning of charity from being in the possession of the giver, and transferred to the meaning of a lawful gift for the Prophet ﷺ.
He ﷺ would only eat what came as a gift, and not what was offered as charity, as a form of honour and etiquette because gifts bring hearts closer and make people love each other, and it is permissible to be rewarded the sender of the gift with something similar or better than it so that no one has favour over the other and no one feels humiliated. All this is not possible with charity, because it is the filth of the people in which they purge the wealth of its impurity.
One benefit that we can conclude from this hadeeth is it shows that things that are forbidden for known reasons become lawfulif those reasons are removed..

1448

Narrated Anas (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) wrote to me what Allah had instructed His Messenger ﷺ to do regarding the one who had to pay one Bint Makhaad (i.e., one year-old she-camel) as Zakat, and he did not have it but had gotten a Bint Laboon (two-year-old she-camel). He wrote that it could be accepted from him as Zakat, and the collector of Zakat would return him 20 Dirhams or two sheep; and if the Zakat payer had not a Bint Makhaad, but he had Ibn Laboon (a two-year-old he-camel) then it could be accepted as his Zakat, but he would not be paid anything .

1450

Narrated Anas (may Allah be pleased with him) that Abu Bakr (may Allah be pleased with him) wrote for him, zakat regulations which Allah's Messenger ﷺ had made compulsory, and wrote that one should neither collect various portions (of the livestock) nor divide the livestock into various portions in order to avoid paying zakat..

1451

Narrated Anas (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) wrote to me what Allah's Messenger ﷺ has made compulsory regarding zakat. It reads: If the property of two persons is mixed, but they are not partners, its zakat is to be paid as a whole, and then they can settle the differences. .

1452

Narrated Aboo Sa’eed al-Khudree (may Allah be pleased with him): A Nomad asked Allah's Messenger ﷺ about the emigration. The Prophet ﷺ said, "May Allah have mercy on you! The matter of emigration is very hard. Have you got camels? Do you pay their Zakat?" The Arab nomad said, "Yes, I have camels and I pay their Zakat." The Prophet ﷺ said, Work beyond the villages and towns, and Allah will not decrease (waste) any of your good deeds.".

Commentary : At the beginning of Islam, it was obligatory upon Muslims to emigrate to al-Madeenah to flee the lands of disbelief, protect their religion, and support the Prophet ﷺ and spread the message of Islam. The best of believers were those who emigrated to him ﷺ and fulfilled the rights of emigration. However, there were some Muslims who could not emigrate due to valid excuses; therefore, Allah facilitated for them another path for good deeds.
In this hadeeth, Aboo Sa’eed al-Khudree (may Allah be pleased with him) reports that a nomad, which is the term used to refer to Arabs who lived in deserts, asked the Prophet ﷺ to give him the pledge to emigrate to al-Madeenah i.e., to leave his family and homeland and relocate to al-Madeenah to be in the company of the Prophet ﷺ. However, the Prophet ﷺ feared that he would not manage or be able to fulfill its rights; thus, gives it up. For this reason, he ﷺ said to him: “Wayhak” (lit. woe to you), an Arabic phrase used to show compassion and concern for the addressee and explained to him that fulfilling the rights of emigration is too difficult and only a few can fulfill them. It seems the Prophet ﷺ could notice the inability of the man to handle it; thus, he declined his request. Then, he ﷺ asked him if he had any camels that he pays its zakat. The man’s answer was positive and upon which the Prophet ﷺ guided him to do good deeds in his homeland for wherever he would be, his good deeds would benefit him and his reward would not be decreased. It is as if the Prophet ﷺ wanted to say to him: It does not matter where you reside so long as you are fulfilling the obligation that Allah imposed upon you and your family. Allah will not decrease the reward of your good deeds, regardless of your residence.
It has been said that this incident occurred after the conquest of Makkah on which he ﷺ said: “there is no emigration after the conquest [of Makkah].” It was said that emigration was only obligatory upon the Muslims who lived in Makkah. As for the Muslims living in other areas, it was only recommended and liked. It was said: Emigration was obligatory upon the Muslims who lived in rural areas and not upon the people of the desert. It was said that emigration was only obligatory if some of the residents of the town entered Islam while the rest remained on their disbelief. This is so that the Muslims would not be subject to the rulings pertaining to disbelievers. If everyone in the town entered Islam, then emigration is no longer obligatory.
This hadeeth highlights the merit of emigration and emigrants, and shows the virtue of paying zakat on camels and the hastening to do good deeds..

1454

Narrated Anas (may Allah be pleased with him): When Aboo Bakr (may Allah be pleased with him) sent me to (collect the Zakat from) al-Bahrayn, he wrote to me the following: “By the Name of Allah, the Beneficent, the Merciful. These are the orders for compulsory alms (Zakat) which Allah's Messenger ﷺ had made obligatory for every Muslim, and which Allah had ordered His Messenger to observe: Whoever amongst the Muslims is asked to pay Zakat accordingly, he should pay it (to the Zakat collector) and whoever is asked more than that (what is specified in this order) he should not pay it; for twenty-four camels or less, one ewe is to be paid as Zakat; for every five camels, one sheep is to be paid, and if there are between twenty-five to thirty-five camels, a one year old she-camel (Bint Makhaad) is to be paid; and if they are between thirty-six to forty-five (camels), one two-years old she-camel (Bint Laboon) is to be paid; and if they are between forty-six to sixty (camels), one three years old she-camel (Hiqqah) is to be paid; and if the number is between sixty-one to seventy-five (camels), one four-years old she-camel (Jadha’ah) is to be paid; and if the number is between seventy-six to ninety (camels), two she-camels aged 2 years (Bint Laboons) are to be paid; and if they are from ninety-one to one-hundred and twenty (camels), two three years old she-camel (Hiqqahs) are to be paid; and if they are over one-hundred and-twenty (camels), for every forty (over one-hundred-and-twenty) one two years she-came (Bint Laboon) is to be paid, and for every fifty camels (over one-hundred-and-twenty) one three years she-camel (Hiqqah) is to be paid; and whoever has got only four camels, has to pay nothing as Zakat, but if the owner of these four camels wants to give something, he can. If the number of camels increases to five, the owner has to pay one sheep as Zakat. As regards the Zakat for the (flock) of sheep; if they are between forty and one-hundred-and-twenty sheep, one sheep is to be paid; and if they are between one-hundred-and-twenty to two hundred (sheep), two sheep are to be paid; and if they are between two-hundred to three-hundred (sheep), three sheep are to be paid; and for over three-hundred sheep, for every extra hundred sheep, one sheep is to be paid as Zakat. And if somebody has got less than forty sheep, no Zakat is required, but if he wants to give, he can. For silver, the Zakat is one-fortieth of the lot (i.e. 2.5%), and if it is less than one-hundred Dirhams, Zakat is not required, but if the owner wants to pay, he can.'..

Commentary : Zakat is one of the five pillars of Islam that Allah has dictated upon those whose savings exceed the specified threshold. It is taken from the wealthy and given to the poor (i.e., all those who are eligible to receive it according to the Quran). Allah and His Messenger explained all the rulings and details pertaining to this obligatory act of worship to protect the wealthy ones from injustice and protect the rights of those who are in need.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that Abu Bakr (may Allah be pleased with him) wrote him a letter in which he explained the due zakat on livestock that Allah’s Messenger made compulsory upon Muslims. This letter was penned after Abu Bakr appointed Anas ibn Maalik (may Allah be pleased with him) to collect the zakat from the people in al-Bahrayn, which is a region that includes, today, the kingdom of Bahrain as well as Al-Ihsaa and al-Qateef in the eastern parts of Saudi Arabia. The reason Aboo Bakr penned this letter to Anas (may Allah be pleased with them) is to use it as reference and consult to calculate the zakat [on livestock] and identify those who are obliged to pay it.
He started the letter with the Basmalah and then explained that the obligatory alms (zakat) are that which the Messenger of Allah ﷺ made obligatory for Muslims and which Allah has ordered His Messenger to collect from the Muslims whose savings exceed a set threshold. This prelude was necessary to clarify that the calculations mentioned afterwards in the letter are not of Aboo Bakr. He explained to Anas from whom he should take zakat and that if the zakat demanded, he should pay it, and whoever is demanded to pay more than the required zakat, then they are not obliged to pay that which is above the zakat, and they may decline the request. The calculation of zakat, according to this letter, is as follows:
Camels:(i) From 5 to 24, one ewe on every five camels;(ii) from 25 to 35, one she-camel that completed one year in age, or in its absence one, one she-camel that completed two years in age and has not yet completed three years in age and in this case the zakat collector should pay the zakat payer 20 dirhams or two sheep to compensate him for the difference. In the event where the zakat payer has no she-camel that completed two years in age and has not yet completed three years but has instead a male-camel who completed 2 years in age and did not complete 3 years in age as yet, the zakat collector should take it without taking anything else from the zakat payer, according to the report recorded in Saheeh al-Bukhaaree; (iii) from 36 to 45, the zakat is one she-camel that completed the age of two years i.e., this she-camel is called in Arabic Bint Laboon (lit. daughter of a milky camel) and the reason it is called as such is that its mother gave birth to more than one thus it started to have milk. As for the male-camel, he is referred to as Ibn Laboon;(iv) from 46 to 60, one she-camel that completed the age of three years and it is called in Arabic Hiqqah because by this age it can be mounted, carry luggage, and is capable of mating; (v) from 61 to 75, one she-camel that completed four years in age and it is called in Arabic Jadh’ah because of the falling of her milk teeth, (vi) from 76 to 90, two she-camels that completed the age of two years, (vii) from 91 to 120: two she-camels that completed the age of threeyears (viii) and over 120, the zakat is one she-camel that completed the age of three years on every forty camels and one three-year-old on every fifty camels i.e., for 121 to 129, three she-camels aged two years, and for 130 to 139, one she-camel aged three years and two she-camels aged two years, for 140 to 149, two she-camels aged three years and one she-camel aged two years, for 150-159, three she-camels aged three years, for 160 to 169, four she-camels aged two years, for 170 to 179, three she-camels aged two years and one she-camel aged three years, for 180-189, two she-camels aged two years and two she-camels aged three years, for 190-199, three she-camels aged three years and one she-camel aged two years, for 200 to 209, four she-camels aged three years or five she-camels aged two years, and so forth. The same calculation is used for whatever is more than 209, so as the zakat on each fifty camels will be one she-camel aged three years, and on each forty camels will be one she-camel aged two years.
The letter specifies the zakat due on camels if they are less than 24. If the number is less than five, there is no zakat due, and if the number is five, the zakat is only one sheep, and so forth until the number reaches 24 as explained above.
Sheep: Below 40 sheep, there is no zakat. From 40 to 120, one ewe, from 121 to 200, two ewes, from 200 to 300, three ewes and over 300, one ewe on every hundred sheep.

Zakat on livestock is only limited to animals that gaze for the most part of the year. As for the livestock that are foddered are not eligible for the zakat mentioned in the above calculations. They are subject to zakat according to the calculations made for property and merchandises. There is no zakat on sheep if they are less than forty heads except their owner wishes to pay zakat on them voluntarily.
Silver: Zakat is obligatory on silver, and it is given by paying 2.5 %, i.e., a quarter of a tenth, if it reaches the set threshold, which is about 295 grams [and one lunar year has passed over possessing it]. The threshold of silver is mentioned in the part of the letter where it reads: “For silver, the Zakat is one-fortieth of the lot (i.e., 2.5%), and if its value is less than two-hundred Dirhams, Zakat is not required, but if the owner wants to pay, he can.” The part where it says, “if it is less than one-hundred Dirhams, Zakat is not required,” may give the impression that if it is above 190 and less than 200 Dirhams, zakat is required. However, this is a wrong assumption, because 190 is specifically mentioned since the number is counted in tens, and 200 is the following count; thus, it was mentioned to indicate that no zakat is required if it is less than 200 Dirhams. This is supported by the hadeeth recorded in Saheeh al-Bukhaaree and Saheeh Muslim on the authority of Aboo Sa’eed al-Khudree (may Allah be pleased with him) that the Prophet ﷺ said: “There is no zakat to pay on less than five awaaq (plural of Uwqiyyah) of silver, but the owner wants to pay, he can.” And it is known that one Uwqiyyah equals forty Dirhams.
The intended meaning of the part “but the owner wants to pay, he can” is that the owner can voluntarily give away part of it as he is not required to do so, and in this case, it will be accepted and taken from him. This indicates that if the owner wants willingly and happily to give more and better than what he is required to pay, it will be accepted and taken from him.
From the benefits of this hadeeth are learning the zakat payable on camels, sheep, and silver, and that zakat on tangible property to be paid to the Imaam (i.e. ruler of Muslims).
The hadeeth shows that Islam is a religion that is well-structured and systemised in its rulings and obligations. It does not oppress or does injustice to anyone and does not transgress the rights of others.
It highlights the significance of zakat in Islam and the keen interest of the Prophet ﷺ to give a detailed account of its rulings, and it shows that zakat is not waived on the number of livestock that falls between each two thresholds..

1455

Narrated Anas (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) wrote to me what Allah's Messenger ﷺ has made compulsory regarding zakat. It reads: Neither an old nor a one-eyed animal, nor a ram may be taken as Zakat except if the Zakat collector wishes (to take it)..

Commentary : Zakat is one of the obligations that Allah has imposed upon those whose savings exceed the specified threshold. It is taken from the wealthy and given to the poor (i.e., all those who are eligible to receive it according to the Quran). Allah and His Messenger ﷺexplained all the rulings and details pertaining to this obligatory act of worship to protect the wealthy ones from injustice and protect the rights of those who are in need.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that Abu Bakr (may Allah be pleased with him) wrote him a letter in which he explained the due zakat on livestock that Allah’s Messenger made compulsory upon Muslims. This letter was penned after Abu Bakr delegated Anas ibn Maalik (may Allah be pleased with them) to collect the zakat from the people in al-Bahrayn, which is a region that includes, today, the kingdom of Bahrain as well as Al-Ihsaa and al-Qateef in the eastern parts of Saudi Arabia.
According to this letter - as it is mentioned in this hadeeth – the following type of sheep cannot be accepted as zakat: (i) old sheep whose teeth has fallen, (ii) sheep whose one of its eyes is blind, (iii) sheep that have health problems and defects that would disqualify it as a sacrificial animal (i.e., Udhiyyah) such as limping, fatigue or sick sheep, (iv) rams (i.e., male-sheep and male-goats) except of the zakat collector agrees to take it because of it has much meat or fat.
This hadeeth states that it is impermissible to take out defected or undesired property as zakat, and that the zakat collector has the authority to accept or decline zakat that does not meet the criteria that religion has specified. .

1456

Narrated Abu Hurayrah (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) said, "By Allah! If they (pay me the Zakat and) withhold even a young (female) goat which they used to pay during the lifetime of Allah's Messenger ﷺ, I will fight with them for it." `Umar (may Allah be pleased with him) said, "It was nothing but Allah Who opened Abu Bakr's heart towards the decision to fight, and I came to know that his decision was right.".

Commentary : The Imaam (ruler) and Caliph is the one responsible for managing the affairs of the Muslim nation, including the collection of zakat. Not only has he the authority to force people to pay their zakat, but also to fight with those who refuse to pay it.
This hadeeth is a part of a long story that is mentioned in another hadeeth wherein Abu Hurayrah (may Allah be pleased with him) reports that after the passing of the Prophet ﷺ and Abu Bakr (may Allah be pleased with him) assuming the position of the Caliph of Muslims, some Arabs apostatized and others refused to pay the zakat. Following those events, Abu Bakr (may Allah be pleased with him) decided to dispatch military campaigns to fight with them and force them to pay the zakat. However, ‘Umar ibn al-Khataab (may Allah be pleased with him) felt uneasy about it and could not entertain the idea of fighting and shedding the blood of people who testify that there is no god worthy of worship. So, he said to Abu Bakr: 'O Abu Bakr, how can you fight the people when the Messenger of Allah ﷺ said: I have been commanded to fight the people until they say (there is none worthy of worship except Allah). Whoever says it, his life and his property are safe from me, except for its right, and their reckoning will be with Allah?' However, Abu Bakr (may Allah be pleased with him) informed him that they have to pay the zakat and that it is as obligatory as the [five daily] prayers. He explained to ‘Umar that they have to fulfill the obligation of zakat and denying it is akin to denying the five daily prayers. He (may Allah be pleased with him) said: “I will surely fight those who separate prayer and zakat, for zakat is what is due on wealth.” Then, he swore by Allah that if anyone withholds from him a small-she-goat that they used to give to the Messenger of Allah ﷺ he will fight them. In a different version of the hadeeth, it reads a robe instead of a she-goat, which he said it to signify the seriousness of the matter. He wanted to make it clear that he would fight whoever withholds anything, regardless how trivial it is, they used to pay to the Prophet ﷺ. This is because the obligation of zakat is from what is known from Islam by necessity, and whoever denies or rejects something known from Islam by necessity will be fought. Zakat is a right due on wealth and refusing to pay it means denying one of the fundamental rights of Islam. If a person refuses to pay it, he should be fought just like how a person who denies the five daily prayers should be fought. Upon hearing the justification of Abu Bakr (may Allah be pleased with him), ‘Umar became convinced and supported his decision of fighting them, and that it is the correct ruling that is established in the Quran and the Sunnah.
This hadeeth highlights the sound judgment and understanding of Abu Bakr (may Allah be pleased with him), and his courage and firmness in the truth, and the objectivity of ‘Umar (may Alah be pleased with him) and his aptness to accept the truth once he knows it..

1460

Narrated Abu Dhar (may Allah be pleased with him): I went to the Prophet ﷺ and he said: “By Allah in Whose Hands my life is (or probably said, 'By Allah, except Whom none has the right to be worshipped) If any man has camels, cattle, or sheep on which he does not pay what is due, they will be produced as large and fat as can be on the Day of Resurrection and will trample him with their hoofs and gore him with their horns. As often as the last of them pass him the first of them will be brought back to him until judgment is pronounced among mankind.”.

Commentary : Zakat is one of the obligations that Allah has imposed upon those whose savings exceed the specified threshold. It is taken from the wealthy and given to the poor (i.e., all those who are eligible to receive it according to the Quran). Whoever thanks Allah, Exalted be He, by fulfilling this obligation and paying his zakat to those who deserve it will be given a reward that is complete; and whoever fails to fulfill this obligation will earn nothing but loss and failure in this life and the Hereafter.
In this hadeeth, Abu Dhar (may Allah be pleased with him) reports that he visited the Prophet ﷺ one day, and he heard him ﷺ swears by Allah, Exalted be He, the One in His Hand all souls, or, 'by Allah, except Whom none has the right to be worshipped’ that whoever does not pay zakat on livestock (such as camels, cows, and sheep), they will be produced as large and fat as can be on the Day of Resurrection, because the condition of cattle varies i.e., they could be fat, fatigue, small or large, and then those with hoofs (i.e., camels) will trample him and those with horns will gore him to cause his as much pain as possible. They will be subject to this punishment while the creation is standing in the land of resurrection, and it will continue until the reckoning of the people is over.
From the benefits of this hadeeth is that not thanking Allah’s blessings and failing to fulfill His right in them will make us subject to punishment and hardship on the Day of Judgment.
The hadeeth indicates that Allah, Exalted be He, will resurrect the camels, cows and sheep whose zakat was withheld to punish their owners with them.
It shows the great punishment that is made for those who withhold zakat, and that some sinners will be subject to a special punishment on the Day of Judgment before the reckoning of the people is over..

1461

Narrated Anas in Maalik (may Allah be pleased with him): "Abu Talhah (may Allah be pleased with him) had more property of date-palm trees gardens than any other amongst the Ansaar in al-Madeenah and the most beloved of them to him was Bayruhaa’ garden, which was in front of the Mosque of the Prophet ﷺ. Allah's Messenger ﷺ used to go there and used to drink from its fresh water." Anas added, "When these ayaat were revealed: --{By no means shall you attain righteousness unless You spend (in charity) of that which you love.} (Quran 3.92) Abu Talhah said to Allah's Messenger: 'O Allah's Messenger! Allah, the Blessed, the Superior says: {By no means shall you attain righteousness, unless you spend (in charity) of that which you love.} And no doubt, Bayruhaa’ garden is the most beloved of all my property to me. I want to give it in charity in Allah's Cause and I expect its reward from Allah. So, spend it wherever Allah makes you think it better.' The Prophet ﷺ said, 'Well done! This is a profitable property. This is a profitable property. O Abu Talhah! I have heard what you have said, and I think it would be proper if you spend it on your Kith and kin.' Abu Talhah said, I will do so, O Allah's Messenger.' Then Abu Talhah distributed that garden amongst his relatives and his cousins." [According to the report from the route of] Yahya ibn Yahya and Isma’eel narrated from Maalik, it reads: property that brings about reward and benefits to its owner“..

Commentary : Giving away in charity money that is precious to the heart only for the pleasure of Allah is evidence on the sincerity of the person, the truthfulness of his faith, and a means to attain the good in this life and the Hereafter.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that Abu Talhah – whose name is Zayd ibn Sahl al-Ansaaree – (may Allah be pleased with him) was the wealthiest man amongst the Ansaar and he had plenty of date-palm trees. The most precious and beloved property to him was the Bayruhaa’ garden in al-Madeenah, opposite to the Mosque of the Prophet. The garden had a fresh water source that the Prophet ﷺ used to attend to drink from. Anas (may Allah be pleased with him) adds that after the ayah {By no means shall you attain righteousness unless You spend (in charity) of that which you love} was revealed, Abu Talhah (may Allah be pleased with him) went to the Prophet ﷺ and recited the ayah to him. Then, he explained that the most beloved property to his heart was the garden of Bayruhaa’ and that he is giving it away in charity for the sake of Allah while hoping for its reward and good outcome from Allah, Exalted be He, and that he is leaving the decision of where and how to spend it to the Prophet ﷺ so, he can do with it what Allah orders him. The Prophet ﷺ rejoiced and exclaimed his awe of the good initiative of Aboo Talhah, and informed him that this is indeed a profitable property [in terms of Allah’s reward]. In another version, it reads: property that brings about reward and benefits to its owner. It has been said, it means, property that gives its owner reward day and night.
The Prophet ﷺ instructed him to spend it on his relative so he divided it between them. The reason the Prophet ﷺ advised him to do so is that giving charity to relatives gives the person the reward of charity and the reward of joining kinship.
The meaning of the ayah: {By no means shall you attain righteousness unless You spend (in charity) of that which you love} is that you will not attain all the good or attain Allah’s mercy, pleasure, and Paradise until you spend from the money that you favour and love. This includes intangible forms of wealth such as using one’s social status to help people and exerting efforts to do good deeds and putting the life at the service of Allah.
This hadeeth directs us to consult the people of virtue and merit on how to give charity and do good deeds. It shows that a pious person may be described as wealthy or acknowledge his wealth without that being a defect in his piety.
It shows that when the value of charity is high the giver ought to be praised and highlights the merit of Abu Talhah (may Allah be pleased with him).
It shows that giving charity to close relatives who are in need is more rewarding and takes priority. .

1462

Narrated Aboo Sa’eed al-Khudree (may Allah be pleased with him): On `Eid al Fitr or `Eid al-Adha, Allah's Messenger ﷺ went out to the Musalla. After finishing the prayer, he ﷺ delivered the sermon and ordered the people to give alms. He said, "O people! Give alms." Then he ﷺ went towards the women and said: "O women! Give alms, for I have seen that the majority of the dwellers of Hell-Fire were you (women)." The women asked, "O Allah's Messenger! What is the reason for it?" He ﷺ replied, "O women! You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion who can make a cautious wise man irrational than you." Then he ﷺ left. When he ﷺ reached his house, Zaynab, the wife of Ibn Mas`ood, came and asked permission to enter. The Prophet ﷺ was informed of her visit so it was said, "O Allah's Messenger! It is Zaynab." He ﷺ asked, 'Which Zaynab?" The reply was that she was the wife of Ibn Mas'ood. He said, "Yes, allow her to enter." And she was admitted. Then she said, "O Prophet of Allah! Today you ordered people to give alms and I had an ornament and intended to give it as alms, but Ibn Mas`ood said that he and his children deserved it more than anybody else." The Prophet ﷺreplied, "Ibn Mas`ood had spoken the truth. Your husband and your children have more right to it than anybody else.".

Commentary : Zakat, which Allah has made obligatory, charity, which Allah has encouraged and made optional, are two great deeds that can help us attain safety in this life and the Hereafter. He who has indulged in sins and disobedience should give charity to purify himself from his sins, hoping from Allah, Exalted be He, His blessings and goodness. The Prophet ﷺ would encourage people so often to give charity and explain its virtue and who are most deserving of it.
In this hadeeth, Abu Sa’eed al-Khudree (may Allah be pleased with him) reports that the Prophet ﷺ went to the Musalla to offer the Eid prayer on ‘Eid al-Fitr or ‘Eid al-Adhah. The Musalla is a spacious outdoor area, and the location of the Musalla of the Prophet ﷺ was in a known area in al-Madeenah, that is 1000 arms away from the gate of his Mosque. After he ﷺ finished the ‘Eid prayer, he ﷺ addressed the attendees and preached to them about what would benefit them in their worldly life and the Hereafter. The preaching sermon should be short and not lengthy. He ﷺ exhorted to give in charity and then walked to the Musalla of women to exhort and preach them since they were segregated from men and may not have heard his first preach. Or, it is possible that he went to them to give them a special reminder. He reminded them of Paradise and Hellfire and addressed all of them in his speech by saying: O women! Then, he ﷺ ordered them to give away in charity, and explained that he saw during the ascending journey - or in other events – that most of the dwellers of Hellfire were from women. This makes the reason he ordered them to give away in charity is that giving charity increases the scale of good deeds and extinguishes the Lord’s anger. In other words, he ﷺ directed them to a good deed that would save them from Hellfire, hoping that Allah will have mercy on them because of their charity. The women asked the Prophet ﷺ about the reason that made them most of the people in Hellfire. He clarified that it is because of their excessive verbal abuse and cursing or invoking against others to be expelled from Allah’s mercy. The other reason he ﷺ offered was that women are often ungrateful to their husbands i.e., a woman would deny that her husband was ever kind to her whenever she is upset with him or sees from him something not of her liking even if it was a trivial matter. This part of the hadeeth sends women a strong warning against verbal abuse and cursing and warns them against denying the favors and kind treatment of their husbands. Then, he ﷺ described them of being deficient in intelligence and religion and that their influence is so strong such that it can even lure a resolve and sensible man. The latter is used in the form of exaggeration to highlight their strong influence over men to show that if they are determined to do something they would keep argue with men until they do it, regardless of it being right or wrong.
Their deficiency in intellect and religion is explained in the authentic hadeeth in Saheeh al-Bukhaaree, which reads:”They asked, “What is the deficiency of our religion and our intelligence, messenger of God?” He replied, “Is not the testimony of a woman equivalent to half the testimony of a man?” They said, “Yes.” Remarking that that pertained to the deficiency of her intelligence, he asked, “Is it not the case that when she menstruates, she neither prays nor fasts?” When they replied, “Yes,” he said, “That pertains to the deficiency of her religion.” The mention of their deficiency of religion and intellect is not to blame them, it is intended to warn men from falling for their temptations, and not as a derogatory remark or to blame them, because it is beyond their power and a part of their innate nature that Allah has created.
After, the Prophet ﷺ left to his house. Zaynab, the wife of ‘Abdullah ibn Mas’ood followed him to his house and asked his permission to enter. The one who informed the Prophet ﷺ of her visit and request to enter upon him was Bilaal ibn Rabaah (may Allah be pleased with him). He ﷺ allowed her to enter after he learned who she was. She informed him ﷺ that her husband, ‘Abdullah ibn Mas’ood (may Allah be pleased with him), objected when she wanted to giveaway in charity some of her jewelry, and explained that he and their children are more deserving of her charity. The Prophet ﷺ supported the view of Ibn Mas’ood and confirmed that her poor husband and children are more deserving of her charity. He ﷺ, according to the hadeeth recorded in Saheeh al-Bukhaaree and Saheeh Muslim, further added: “She will have two rewards, the reward for charity and the reward for upholding ties of kinship.”
From the benefits that we could learn from this hadeeth is knowing that cursing and ungratefulness between spouses are admonished.
It shows that the word “kufr” (translation: denying and ungratefulness) can be used to refer to sins that do not take people outside the fold of Islam to highlight its seriousness.
It teaches us that giving a harsh advice could be a way to rid of a quality that is condemned, and encourages us to give charity, particularly to poor and needy relatives, and that charity keeps us away from Allah’s punishment.
It shows that a student can discuss the opinion of his teacher about aspects that he does not understand.
It depicts to us the great character of the Prophet ﷺ, his tolerance, compassion, and kindness. .

1463

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "The Muslim does not have to pay zakat on his horse or slave.".

1465

Narrated ‘Ataa’ ibn Yasaar: I heard Aboo Sa’eed al-Khudree (may Allah be pleased with him) say: “Once the Prophet ﷺ sat on a pulpit, and we sat around him. Then he ﷺ said, "The things I am afraid of most for your sake (concerning what will befall you after me) is the pleasures and flowers of the world and its beauties which will be made available to you." Somebody said, "O Allah's Messenger! Can the good bring forth evil?" The Prophet ﷺremained silent for a while. It was said to that person, "What is wrong with you? You are talking to the Prophet ﷺ while he is not talking to you." Then we noticed that he ﷺ was receiving revelation. Then the Prophet ﷺ wiped off his sweat and said, "Where is the questioner?" It seemed as if the Prophet ﷺ liked his question. Then he ﷺ said, "Good never brings forth evil. Indeed, it is like what grows in spring which either kills or makes the animals sick, except if an animal eats its full from the fresh vegetation and then faces the sun, and then defecates and urinates, and grazes again. No doubt this wealth is sweet and green. Blessed is the wealth of a Muslim from which he gives to the poor, the orphans and to needy travelers. (Or the Prophet said something similar to it) No doubt, whoever takes it illegally will be like the one who eats but is never satisfied, and his wealth will be a witness against him on the Day of Resurrection.".

Commentary : Allah has willed and predestined with His divine wisdom that this life be a place of tests and trials. Some people fall into its temptation and compete to attain its pleasures, while others realize its reality; thus, they endeavor to attain that which Allah has made for His believing servants in the Hereafter and never be misguided by worldly temptation.
In this hadeeth, Aboo Sa’eed al-Khudree (may Allah be pleased with him) reports that the Prophet ﷺ sat on the pulpit of his Mosque one day and his Companions gathered around him. He ﷺ then expressed his concern about his nation after this worldly life presents its pleasures and flower to them. The intended meaning of pleasures and beauty here is money and wealth, and he ﷺlikened wealth to flowers because flowers wilt and wither quickly to say that worldly pleasures change and wither quickly too.
One man asked the Messenger of Allah ﷺ how could that which is good brings forth or causes evil! The Prophet ﷺ remained silent for a while and his Companions realised that his silence was because of receiving revelation. After receiving the divine revelation, he ﷺ wiped the sweat of his face because whenever he received revelation, sweat would drop from his forehead. Then, he ﷺ asked about the questioner. It was as if he ﷺ approved the question and commended him for asking such a question. The Prophet ﷺ explained that the good do not bring forth evil – that is to say, when wealth is acquired from lawful sources and is managed and used as Allah orders, it will be considered from the kind of good that only bring forth nothing but goodness. The example of this is Islam; it is all good and brings forth nothing but good. However, there are other kinds of goodness that are not entirely good which could bring forth evil such as money. It is considered good, but it may bring forth evil if earned from unlawful sources or spent unwisely, etc. The same applies to all lawful work that is considered good but becomes evil when it is sought through forbidden means, or the money earned from it is unlawful.
Then, the Prophet ﷺ gave two examples to explain his statement and help his Companions understand how wealth is good, but it can bring forth evil as much as it can bring forth good. The first example was about the plants that grow in spring to explain how the good can turn into evil, and it has been said that spring here refers to the banks of a water-stream. He ﷺ said that what grows in spring or on the banks of a water-stream is good, but some of it still can cause great harm to the livestock that graze it, such as when a sheep consumes a large quantity of grains such that it causes its sickness. The meaning of this example is that it is harmful for a person to focus on acquiring as much wealth as possible to the extent it becomes all he cares about and then spends it in his own pleasure. It is the same as food and drinks; when one eats and drinks more than his need, it will make him feel unwell and comfortless. This example is addressing those who are keen on acquiring wealth and collecting money who withhold the rights of others his wealth (i.e., he does not pay zakat on it or use it to in lawful means). The reason of mentioning spring is that good plants and grass grow in it, which the livestock enjoy so much that they overeat and thus fall sick or causes their death.
The exception made in the example is about the livestock that only eat green plants moderately without exaggeration thus do not become sick because of it. This example is given to demonstrate the case of that which is good and only brings forth that which is good when dealt with appropriately. In this example, the Prophet ﷺ describes the case where livestock consume only good and fresh vegetations and that after they are full, they would roam around under the sunlight to benefit from the warmth. As a result, they would defecate easily, keeping the beneficial elements of the food and defecating that which is harmful. This example is given to describe the person who is moderate in his endeavours to collect and earn lawful money and use it for lawful causes.
Then, the Prophet ﷺ explains that money is desired and loved so much such that people are naturally keen on collecting it just like how we desire and like fruits and fresh vegetables that look nice and taste delicious. If a person pays zakat on his wealth, which he earns from lawful sources, and spends [some of] it on those who are poor and needy, orphans and wayfarers who do not have enough money during his journey, then his wealth will testify in his favour on the Day of Judgment. As for those who earned their wealth unlawfully, Allah will take away the barakah from it and deprive its owner from contentment so that he never feels he has enough even if he is given all the treasures of this world. He will be like a person who eats without ever being satiated, no matter how much food he consumes. On the Day of Judgment, the wealth of this kind of person will testify against him and expose his extravagance, unlawful spending, and strong keen on collecting it.
From the benefits of this hadeeth is learning that the Imaam sits on the pulpit while people sit around him listening to his preaching.
This hadeeth teaches us that we should give examples to clarify meanings so people can easily understand the intended message.
It shows that earning money from unlawful sources are devoid of Allah’s blessings and barakah, and the scholar should warn who listen to him about the temptation of money and similar temptations and explain to them how people may fall into such temptation.
It encourages us to be moderate in spending and collecting money, give away in charity, and avoid withholding our money from good causes.
It highlights that the Sunnah is a divinely inspired, and that one can object or blame someone for asking a question when feared that the question is inappropriate,.

1466

Narrated Zaynab, the wife of `Abdullah ibn Mas’ood, said, "I was in the Mosque and saw the Prophet ﷺ saying, 'O women! Give alms even from your ornaments.'" Zaynab used to provide for `Abdullah and those orphans who were under her protection. So, she said to `Abdullah, "Will you ask Allah's Messenger ﷺ whether it will be sufficient for me to spend part of the Zakat on you and the orphans who are under my protection?" He replied "Will you yourself ask Allah's Messenger ﷺ? Zaynab added: So, I went to the Prophet ﷺ and I saw there a woman from the Ansaar who was standing at the door (of the Prophet ﷺ with a similar problem as mine. Bilaal passed by us, and we asked him, 'Ask the Prophet ﷺ whether it is permissible for me to spend (the Zakat) on my husband and the orphans under my protection.' And we requested Bilaal not to inform the Prophet ﷺ about us. So, Bilaal went inside and asked the Prophet ﷺ regarding our problem. The Prophet ﷺ asked, "Who are those two?" Bilaal replied that she was Zaynab. The Prophet ﷺ said, "Which Zaynab?" Bilal said, "The wife of `Abdullah (ibn Mas`ood)." The Prophet ﷺ said, "Yes, (it is sufficient for her) and she will receive a double reward (for that): One for helping relatives, and the other for giving Zakat.".

Commentary : The Prophet ﷺ encouraged giving away in charity, explaining that the most rewarding type of charity is that which we give to our poor and needy relatives. This is because it reinforces solidarity and help those who are in need, let alone it fulfills the joining of kinship.
In this hadeeth, Zaynab the daughter of Mu’aawiyyah – or the daughter of Abee Mu’aawiyyah – the wife of ‘Abdullah ibn Mas’ood (may Allah be pleased with both of them) reports that she saw the Prophet ﷺ in the Mosque and heard him saying to the women: “give alms even from your ornaments” i.e., give away in charity if it was from the ornaments that you beautify yourselves with. At that time, Zaynab was spending on her husband, ‘Abdullah ibn Ma’sood and the orphans who were under her care. It was said the orphans were her nephews i.e., the children of her brother and sister. She asked her husband, Abudllah ibn Mas’ood, to ask Allah’s Messenger ﷺ whether her spending on him, who was a poor man, and her relative orphans would suffice as a charity. However, ‘Abdullah ibn Mas’ood (may Allah be pleased with him) excused himself from this and asked her to ask the Prophet ﷺ directly. The reason he did not like to do it was because of his reverence to the Prophet ﷺ and it was said that asking such a question would make him look like as if he greedy, given the circumstances (i.e., she was spending on him) at that time.
So, she headed to the house of the Prophet ﷺ where she found a woman from the Ansaar waiting outside. The woman had the same inquiry about the charity given to relatives. It has been said that this woman was Zaynab, the wife of ‘Uqbah ibn ‘Amr al-Ansaaree, alias Aboo Mas’ood. She added that while they were outside, Bilaal passed by, so we asked him to pass her question to the Prophet ﷺ about whether spending on her husband and the orphans who were under her care is sufficient and accepted. It has been said that this spending refers to the obligatory spending while others said it refers to the optional spending. If it is the former, then it is understood to refer to that which is not binding upon the giver to give to his relatives. Then, she and the other woman asked not to disclose our names to the Prophet ﷺ i.e., do not say that so and so is asking such and such but rather say there are two women asking such and such. Or it is to say, do not disclose our names if he ﷺ inquired about them, which is not really intended literally since it is obligatory to answer the Prophet ﷺ if he ﷺ inquired about their identity. They only wanted to ensure they would avoid showing off or liked to exercise the best option. After, Bilaal (may Allah be pleased with him) entered upon the Prophet ﷺ and presented their question to him ﷺ. The Prophet ﷺ asked Bilaal about the name of both women and to which Bilaal (may Allah be pleased with him) said, they are named Zaynab. Thereupon, he ﷺ asked about their identity so Bilaal said that it was Zaynab, the wife of ‘Abdullah ibn Mas’ood (may Allah be pleased with him). He only mentioned one of them as he sufficed by mentioning the one who is older and more virtuous. According to the report mentioned in Sunan al-Nasaa’iee, the name of the other Zaynab was also mentioned, as it reads: Zaynab al-Ansaariyyah. Obviously, Bilaal clarified who they were because it is obligatory to answer the question of the Prophet ﷺ immediately. To which, the Prophet ﷺ explained that it is sufficient and that the wife may give charity to her husband and children, and as a result she will receive two rewards, one for joining kinship and one for charity.
From the benefits that can be concluded from this hadeeth is that spending on relatives and kinship is encouraged and gives us two rewards. It shows that it is permissible for the wife to give away in charity whatever she likes from her own property without the permission of her husband since women gave away in charity their earrings and jewellery.
It establishes the permissibility for the Imaam to preach to women and men speaking with foreign women when there is a valid need, and no temptation is anticipated. This is given based on the act that Bilaal conversed with the two Zaynabs while the Prophet ﷺ was aware of it and he ﷺ did not object..

1467

Narrated Umm Salamah (may Allah be pleased with her): I asked: "O Allah's Messenger ﷺ! Shall I receive a reward if I spend for the sustenance of Aboo Salamah's offspring, and in fact they are also my sons?" The Prophet ﷺ replied, "Spend on them and you will get a reward for what you spend on them.".

Commentary : The Prophet ﷺ encouraged giving away in charity, explaining that the most rewarding charity is that which we give to our poor and needy relatives. This is because it reinforces solidarity and help those who are in need, let alone it fulfills the joining of kinship.
In this hadeeth, the Mother of the Believers, Umm Salamah (may Allah be pleased with her), whose name is Hind bint Abee Umayyah, the wife of the Prophet ﷺ, asked the Prophet ﷺ whether she will be rewarded for spending on her children from Aboo Salamah ibn ‘Abd al-Asad who was her [first] husband and then died, and afterwards the Prophet ﷺ married her. Her children were, ‘Umar, Muhammad, Zaynab and Durrah; they were orphans without any source of income. She wanted to say that they are my children and I take care of their financial needs out of my compassion and feeling of responsibility towards them as their mother, not to mention they have more right in my charity than anyone else i.e., because they are orphans and needy, let alone her own children. She was concerned that she would not be rewarded for this good deed since it is driven by her feelings of motherhood. However, the Prophet ﷺ informed her that she will be rewarded for everything she would spend on them.
From the benefits of this hadeeth is that we are rewarded for spending on own children and others, even if this is what our innate nature necessitates. .

300

Aisha said, "I would drink when I was menstruating then hand it (the vessel) to the Prophet ﷺ who would put his mouth where mine had been then drink. I would eat flesh from a bone when I was menstruating then hand it to the Prophet ﷺ who would put his mouth where mine had been.".

Commentary : The Prophet (ﷺ) was the best and most merciful one to his family. In this hadith, Aisha, the Mother of the Believers, told us about the Prophet's manners with her while she was menstruating. When she drank and handed the vessel to him, he used to place his mouth and drink from the same place from where she was drinking. Similarly, when she ate flesh from a bone, he used to eat from the same place from where she was eating. All of these manners were to give her comfort, protect her from sadness during this difficult period, kindly deal with her, and confirm that it is Islamically allowable to mix with menstruating women. It was unlike what Jews and people of pre-Islamic ignorant times believed that they neither ate nor drank with her during her period. Finally, this Hadith confirms the Prophet's kindness to his wives, especially during menstruation, for women are in dire need of kindness at that time..

302

Anas narrated that the Jews, when a woman menstruated, used to leave eating and living with her. The companions asked the Prophet ﷺ about that, so Allah revealed, "They ask you concerning menstruation. Say, "That is a harm," therefore keep away from women during menses." to the end of the verse (Al-Baqarah: 222). As a result, the Messenger of Allah ﷺ said, "Do everything except sexual intercourse.” When the Jews were reported about that, they said, 'This man does not want to leave anything we do without opposing us in it.' Usaid ibn Hudair and ‘Abbad ibn Beshr came and said, "O Messenger of Allah ﷺ, the Jews are saying such and such. Will we not have intercourse with them (i.e. during menstruation)?' The face of Allah's Messenger ﷺ changed so we thought he was angry with them. When they went out, they were met by a gift of milk which was being brought to the Prophet ﷺ. He asked for them and gave them a drink. Thereupon, they knew that he was not angry with them.".

Commentary : Islam honored women more than any other civilization or system. It granted her rights, status, and a respected opinion. In this hadith, Anas ibn Malik narrated that the Jews, who were living in Medina before the Prophet's advent, used to leave eating or living with menstruating women, believing that they were impure. The Companions asked the Prophet (ﷺ) about how to treat women during this period, so Allah revealed, "They ask you concerning menstruation. Say, 'That is a harm,' therefore keep away from women during menses and go not to them till they are purified. And when they have purified themselves, then go into them as Allah has ordained for you. Truly, Allah loves those who turn to Him in repentance and loves those who purify themselves." (Al-Baqarah: 222) The meaning is a Muslim has to avoid intercourse with his wife during her menstruation period which is a harm. After her blood stopped and she performed a complete bathing, he was allowed to have intercourse with her in the way that Islam has permitted i.e. penetrating one's penis into her vagina, not her anus. At the end of the verse, Allah confirmed that he loved those who frequently repent and purify. Then, the Prophet (ﷺ) permitted them to do everything like kissing, embracing, etc. during this period except intercourse. Above all, a Muslim can live and eat with them during this period. In Sahih Muslim, Aisha said, "I would drink when I was menstruating then hand it (the vessel) to the Prophet (ﷺ) who would put his mouth where mine had been then drink. I would eat flesh from a bone when I was menstruating then hand it to the Prophet (ﷺ) who would put his mouth where mine had been." When the Jews knew about the Prophet's guidelines, they said, "This man does not want to leave anything we do without opposing us in it." Both the two companions, Usaid Ibn Hudair and 'Abbad ibn Beshr came to the Prophet (ﷺ) and informed him about the Jews' comment. Due to their anger with the Jews, they asked the Prophet (ﷺ) to oppose the Jews' habit and have intercourse with menstruating wives. Thereupon, the Prophet's face changed to the point that the attending companions thought he was angry with them both, for his teachings were to clarify Allah's laws in this case not to agree nor contradict any sect in Medina as they both thought. After they went out, he feared that they were sad about what happened. To remove any difficult feelings, he asked them to come back to drink the milk that he received as a gift. Therefore, they knew that he was not angry with them. Finally, this hadith contains the following benefits: (1) It clarifies the Prophet's forbearing and kindness to his companions, (2) It shows that the Prophet (ﷺ) is only angry when facing something that contradicts Allah's teachings, and (3) It confirms that all Islam's teachings are from Allah..

307

Abdullah ibn Qais, said, "I asked Aisha about how the Messenger of Allah ﷺ used to perform Witr prayer." He mentioned the hadith and said, "I asked her, 'What did he do after having sexual intercourse? Did he take a bath before going to sleep or did he sleep before taking a bath?' She said, 'He did all of these acts. He may have taken a bath then slept or performed ablution then slept.' I said, 'All praise is due to Allah Who has made things easy.'".

Commentary : In some acts of worship, the Prophet ﷺ used to perform them in various methods, as his guidance regarding the night prayer, witr prayer, and bathing after intercourse. All of his acts were a source of guidance for his nation. In this hadith, Abdullah ibn Qais informed that he asked Aisha, the Mother of the Believers, about how the Prophet ﷺ used to perform Witr prayer. His saying, “He mentioned the hadith” meant that he wanted to summarize the hadith and mention its other part showing the Prophet’s act after having intercourse at night. In Sunan Abu Daoud, Abdullah narrated the first part in which Aisha answered, “He may perform witr prayer at the beginning of the night or performed it at its end.” Abdullah asked, “What about his recitation? Did he recite in a loud or low voice?” She answered, “He used to do all of that. Sometimes he recited in a loud voice and sometimes in a low voice.” The Prophet ﷺ used to perform witr prayer in various ways. He performed it with three, five, seven, nine, and eleven rak’as. He may have recited the Quran during his night prayer in a low voice or a loud voice that those around him could hear. Additionally, Abdullah asked her about the Prophet’s bathing due to intercourse at night. She explained that the Prophet ﷺ may have taken a bath before sleeping or just performed ablution. Abdullah’s saying: “All praise is due to Allah Who has made things easy” may be a comment on all of her answers or her answer about the Prophet’s bath after intercourse. This hadith contains the following benefits: (1) Islam facilitated the rules of bathing due to intercourse, (2) It clarified the Muslim predecessors’ keenness to ask about the rules of Islam and follow the Prophet’s acts, deeds, and cases..

308

Abu Saeed Al-Khudry narrated that the Messenger of Allah ﷺ said, "When any one of you has intercourse with his wife and wants to repeat it, he should perform ablution." In another narration, he added, "An ablution should be between these two acts.”.

Commentary : The Prophet (ﷺ) taught his nation the related matters to intercourse such as its permissible and prohibited acts and how to purify oneself afterward. In this hadith, he guided a husband who had intercourse with his wife to perform ablution if he wanted to do it again before bathing. It was reported in Sahih Ibn Khuzaymah that Abu Saeed Al-Khudry narrated that ablution activated a person to have intercourse once again. Moreover, ablution reduces impurities by cleaning one's penis, which has some benefits: (1) From a medical perspective, it strengthens one's penis, (2) It enables the body to relieve before coming back again, and (3) It completes the pleasure by removing the couple's sperm attached to one’s penis, which may reduce pleasure. It was said that the mentioned ablution referred to only washing a man's penis as exaggerating cleanliness, for it was reported in Sunan Abu Daoud that Aisha (ﷺ) said, “The Messenger of Allah (ﷺ) used to sleep after having intercourse without touching water.” Some said that her saying, “without touching water” meant bathing which did not contradict ablution. It is possible that the Prophet’s command to perform ablution is, as mentioned, with the aim of seeking cleanliness and activity, for what was reported in Sahih Muslim that Aisha narrated, "The Prophet (ﷺ) used to have intercourse with his wives (one after another) with a single bathing." She did not mention that he performed ablution. Finally, this hadith contains the following benefits: (1) It is legitimate to perform ablution between two intercourses, whether it is with the same woman or another one, (2) It is not obligatory to perform bathing immediately after intercourse. It is obligatory when wanting to perform acts of worship like prayer which necessitates bathing, and (3) The legitimacy of frequent intercourse..

314

Aisha narrated that a woman asked the Messenger of Allah (ﷺ), "Is it obligatory upon a woman to bathe if she has a wet dream and sees her semen?" He answered, "Yes." Aisha said to her, "May your hand be covered with dust and injured!" The Messenger of Allah (ﷺ) said, "Leave her alone. Is the resemblance due to something other than that?! If her semen prevails over her husband's, the kid resembles his maternal uncles and if his semen prevails over her semen, the kid resembles his paternal uncles.".

Commentary : The Prophet (ﷺ) was a teacher for his nation. He used to teach it all the etiquette of intercourse and purity. In this hadith, Aisha, the Mother of the Believers, narrated that a woman (Umm Sulaim as Anas ibn Malek narrated in Sahih Muslim) asked the Prophet (ﷺ) if it was obligatory upon a woman to bathe if having a wet dream and seeing semen. He answered, “Yes.” He welcomed her question while Aisha expressed her refusal of that type of question. He saw that it was an important religious matter that a person had to inquire about. In Abu Daoud’s narration, he said, “Women are counterparts of men,” which meant that Islam addressed them with the same legislation as men. Out of his modesty, he implicitly indicated that both genders may have had a wet dream. He thought that the woman understood what he meant through his concise answer. He clarified that the kid resembled his maternal or paternal uncles based on which semen (father’s or mother’s) preceded the other, which was subject to Allah’s will. Finally, this hadith contains the following benefits: (1) It clarifies how the Prophet (ﷺ) took much care of teaching women the rules of Islam, and (2) It confirms that it is permissible for women to directly ask scholars..

315

Thawban, the servant of the Prophet ﷺ, said, “While I was standing beside the Messenger of Allah ﷺ, one of Jews’ rabbis came and said, ‘Peace be upon you, O Muhammad.’ I pushed him so strongly back that he was about to fall. He said, ‘Why did you push me?’ I said, ‘Why did you not say, ‘O Messenger of Allah?’ The Jew said, ‘We called him by the name his family named him.’ The Messenger of Allah ﷺ, said, ‘My name is Muhammad which my family named me.’ The Jew said, ‘I came to ask you (something).’ The Messenger of Allah ﷺ said, ‘Will you benefit from something if I tell you about it?' He said, ‘I lend my ears to it.’ The Messenger of Allah ﷺ drew lines on the ground with a stick and said, ‘Ask.’ The Jew asked, ‘Where will people be on the Day when the earth changes into another earth and the heavens too?’ The Messenger of Allah ﷺ said, ‘They will be in darkness beside the Bridge.’ He asked, ‘Who will be the first to cross?’ The Prophet answered, ‘The poor immigrants.’ The Jew asked, ‘What will be their gift when they enter Paradise?’ The Prophet ﷺ answered, ‘The side part of a whale’s liver.’ The Jew asked, ‘What will be their food afterward?’ The Prophet ﷺ replied, ‘The Paradise’s bull which is eating from its different quarters will be slaughtered for them.’ The Jew asked, ‘What will be their drink?’ The Prophet ﷺ said, ‘They will drink from a well called Salsabil.’ The Jew said, ‘You have told the truth. I came to ask you about a thing none among the people on the earth knows except a prophet and one or two men.’ The Prophet ﷺ said, ‘Will you benefit if I answer you?’ The Jew, ‘I lend my ears to it.’ The Jew resumed, ‘I came to ask you about the kid.’ The Prophet ﷺ answered, ‘A man’s sperm is white and a woman’s sperm is yellow. If they gather and the man’s sperm precedes the female's, it will be a male kid, Allah willing. If the woman’s sperm precedes the man's, it will be a female kid, Allah willing. The Jew said, ‘You have told the truth. Verily, you are a prophet.’ Then he left. The Messenger of Allah ﷺ said, ‘He asked me about such and such things that I have had no knowledge till Allah gave me that.’”.

Commentary : The Prophet ﷺ was a mercy to the worlds. He was a teacher, educator, and caller to Allah with wisdom and good preaching. In this hadith, his servant, Thawban, narrated that a Jewish rabbi came and greeted the Prophet ﷺ saying, “Peace be upon you, O Muhammad.” Thawban rejected his way of addressing the Prophet ﷺ by his name and neglecting his description of prophethood. Thawban pushed him so strongly that the Jew was about to fall. When the Jew asked Thawban about the reason for pushing him, Thawban wondered, “Why did you not say, O Messenger of Allah?” The Jew answered that he called the Prophet ﷺ by the name his family called him. Thereupon, the Prophet ﷺ approved his point of view. The name Muhammad means the frequently praised one who has all praised attributes. The Prophet ﷺ asked him if he wanted to ask to get benefits or aimed to challenge and argue. The Jew confirmed that he was keen to hear and judge the Prophet’s words. The Prophet ﷺ started to draw lines with a wooden stick on the ground, which was an Arab way during thinking. Then, the Prophet ﷺ allowed him to ask. The Jew asked about where the people would be on the day when the earth and the heavens would be altered. The Prophet ﷺ informed him that they would be in the darkness beside the bridge over Hell. In the Two Sahihs, Sahl ibn Sa’d narrated that the Prophet ﷺ said, “The people will be gathered on the Day of Resurrection on reddish white land like a pure loaf of bread where none has landmarks.” In addition, the Jew asked who would be the first to cross that bridge so the Prophet ﷺ answered that they would be his poor companions who immigrated from Mecca to Medina with their faith, left their family and properties, and supported him for Allah’s pleasing. The Jew asked about the gift they would get once getting to Paradise. The Prophet ﷺ clarified that it would be the side part of a whale’s liver which was the best of its parts. The Jew asked about their lunch (or food as in the other narration) so the Prophet ﷺ answered that it would be Paradise’s bull which was eating from its different quarters. This referred that it was a bull with unique characteristics that were not similar to other bulls or it was the only bull in Paradise. In the Two Sahihs, Abu Saeed Al-Khudry narrated that the Jew asked the Prophet ﷺ, “Will I inform you of their food?” The Prophet answered him, “Yes.” The Jew answered, “Bull and whale. Seventy thousand people will eat from the side part of the whale’s liver.” They may be those seventy persons who will enter Paradise without reckoning so they will be preferred and given the best food. The mentioned number may have meant exaggeration not confining. When the Jew asked the Prophet ﷺ about their drink after eating that bull, he replied that they would drink from a well called Salsabil in Paradise as Allah Almighty said, “And they will be given to drink there of a cup (of wine) mixed with ginger. A spring there, called Salsabil.” (Al-Insan: 17, 18) It water is running so fast. Salsabil means that its water is sweet and easy to enter one’s throat. The Jew believed what the Prophet ﷺ told and added that he came to ask the Prophet ﷺ about something none among the people on the earth knew except a prophet and one or two men. It was a metaphor that only a few people knew it. It was known to a prophet or a few persons that a Prophet informed them about it. The Prophet ﷺ asked him if he wanted to benefit from him if he told him something. The Jew confirmed that he was keen to hear and judge the Prophet’s words. The Jew asked the Prophet ﷺ about how the embryo's gender was determined. The Prophet ﷺ answered that the man’s sperm was white and thick while that of the woman was yellow and thin. If they gathered in a woman’s womb and the man’s sperm preceded the female's, it would be a male kid, Allah willing. If the woman’s sperm preceded the man's, it would be a female kid, Allah willing. The Jew confirmed the Prophet’s truthfulness, for all he mentioned was consistent with what he learned from Torah. He also acknowledged the Prophet’s message but did not bear witness to it. This indicates that the mere acknowledgment without belief in Islam has no benefit, for the Prophet did not confirm that the Jew became Muslim. Once the Jew left, the Prophet ﷺ said that he did not know how to answer the Jew’s questions except after Allah informed him. Finally, this hadith contains the following benefits: (1) It contains some signs that confirm the Prophet’s message, for he told about some matters of the unseen world, (2) The high level of the Prophet’s morals, and (3) It clarifies the virtue of the poor immigrants who Allah will honor with preceding others in crossing the bridge..

323

Abdullah ibn Abbas narrated that the Prophet ﷺ used to bath with the water left over by Maimuna (his wife)..

Commentary : Islam honored women and did not treat them like outcasts, as was the case in pre-Islamic times in which men neither mixed, ate, nor drank with women during menstruation or postpartum, believing their filthiness. In this hadith, Abdullah ibn Abbas narrated that the Prophet (ﷺ) used to bathe from the water remaining after his wife Maimunah's bathing (Ibn Abbas's aunt) due to intercourse or menstruation as Ibn Majah's narration confirmed. The Prophet's wife used to scoop water with her hand, but the water was still pure as Imam An-Nasa'i narrated, "Some of the Prophet's wives had taken a bath due to intercourse then the Prophet (ﷺ) performed ablution from her remaining water. Afterward, she mentioned that to him, but he replied, “Water is not made impure by anything." He meant that water was pure, and a Muslim could use it as long as none of its characteristics changed..

325

Safina, the servant of the Messenger of Allah ﷺ, narrated, "The Messenger of Allah ﷺ used to take a bath with one sa' (four water handfuls) and performed ablution with one mudd (a handful of water)." In another narration, he said, "One mudd sufficed for his ablution.".

Commentary : Islamic law forbids extravagance and Allah warns those following this behavior. Extravagance is the excessive usage of anything. A Muslim should be economical even when using water in ablution or bathing. In this hadith, Safina, the companion and servant of the Prophet, confirmed that the Prophet (ﷺ) used to bathe, due to intercourse, with one sa' (eight water handfuls). Sa’ equals eight pounds. A pound in modern quantities is about 380 or 538 grams. It is a little less or more than a liter. Additionally, the Prophet (ﷺ) used to perform ablution with one mudd (two handfuls of water). This hadith shows the amount that sufficed him, not the amount that a person cannot exceed, for people vary in using water for ablution or bathing. Anyway, using water extravagantly is forbidden in Islam that commands its followers to preserve and wisely use water resources as needed..

326

Safina, the servant of the Messenger of Allah ﷺ, narrated, "The Messenger of Allah ﷺ used to take a bath with one sa' (four water handfuls) and performed ablution with one mudd (a handful of water)." In another narration, he said, "One mudd sufficed for his ablution.".

330

Umm Salama narrated, "I said, 'O Messenger of Allah ﷺ, I am a woman that braids my head. Should I undo it to take a bath after intercourse?’ He said, ‘No, it is sufficient that you only pour three handfuls of water on your head and then pour water over the rest of your body so you will be purified.'".

Commentary : The required bathing in Islam is to wash the entire body with water, as shown in the Prophetic tradition. In this hadith, Um Salama, the Mother of the Believers, narrated that she said to the Prophet (ﷺ) that she used to braid her head so is it required for her to undo it in case of taking a bath due to sexual intercourse. He answered her that it was sufficient that she poured three handfuls of water on her head and then poured water over the rest of her body. If she did that, she would become purified. In another narration, she asked, "Should I undo it to take a bath due to intercourse or menstruation?" This narration indicates that a woman does not need to undo her braids during bathing due to intercourse or menstruation. On the other hand, it was said that adding the word "menstruation" was not narrated by the most trustworthy narrators. Accordingly, the braids should be undone during bathing due to menstruation, not intercourse. Finally, this hadith contains the following benefits: (1) A Muslim should ask about the religious rules that he does not know, (2) It clarifies how the female Companions were keen to learn the Islamic rules, especially those relating to menstruation, and (3) It explains how a woman takes a bath due to intercourse or menstruation..

331

Ubeid ibn Umeir narrated, "Aishah heard that Abdullah ibn Amr ordered women to undo their (plaits of) hair while bathing. She said, 'What a strange issue from Ibn 'Amr! He ordered women to undo their (plaits of) hair while bathing! Did he not command them to shave their hair? The Messenger of Allah ﷺ and I used to bathe from a single vessel. I never poured more than three handfuls of water over my head.'".

Commentary : Facilitation is one of the noble virtues of Islamic law. This facilitation is obvious in various issues such as purification and ablution. In this hadith, Ubeid ibn Umeir Al-Laithy narrated that Aishah heard that Abdullah ibn Amr ibn Al-Aas ordered women to undo their (plaits of) hair while bathing so water would reach all hair. He may have made it obligatory. When she heard that, she wondered and declined his opinion, for it was so difficult that they undo their plaits. So she mocked and added, "Did he not command them to shave their hair?" Her proof is that the Prophet (ﷺ) and she used to bathe from a single vessel. She never poured more than three handfuls of water over her head. Aisha is the most well-known one of these details. On the other hand, there is another related hadith in which Um Salama narrated, "I asked, ’O Messenger of Allah (ﷺ), I am a woman that braids my head. Should I undo it to take a bath after intercourse?’ He said, ‘No, it is sufficient that you only pour three handfuls of water on your head and then pour water over the rest of your body so you will be purified.'" This hadith confirms that a woman is not required to undo her plaits while bathing due to intercourse..

338

Abu Saeed Al-Khudry narrated that the Prophet ﷺ said, "A man must not look at a man's private parts nor must a woman look at a woman's private parts. A man must not lie naked under one cover with another man nor must a woman lie naked under one cover with another woman.".

Commentary : Islam blocks all pretexts leading to committing sins and provides humanity with the noblest ideals and the right path to worldly life and the Hereafter. To achieve this goal, Islam commands lowering one’s gaze and forbids looking at private parts, which may lead to committing immoral acts. In this hadith, the Prophet ﷺ prohibits a man from looking at another man's private parts and also prohibits a woman from looking at another woman's private parts. These teachings involve two commands: (1) Covering one's private parts, and (2) Lowering one’s gaze. Allah pardons the first unintentional glance which may aim to distinguish the way, for example. Islam prohibits us from looking at or touching people's private parts without a need. However, it is permissible to look and touch them if there is a legitimate need such as a medical check, provided that there is a need and without a lust. By the way, this prohibition is not applied to spouses during intercourse. As a rule, a man's private part is from his navel to his knees and a woman's private part is her entire body except her face and hands. On the other hand, the Prophet ﷺ prohibits a man from lying naked under one cover with another man or a woman lying naked under one cover with another woman, for this will lead to touching their private parts. Undoubtedly, touching them is more prohibited than looking at them, for it leads to greater dangers. This prohibition is specifically mentioned, for some people may think that when men meet each other or women meet each other, they are not commanded to lower their gaze or cover their private parts. One's private parts must be covered for every male or female person, except for some categories that Islam excludes..

341

Al-Meswar ibn Makhrama said, "While I was walking and carrying a heavy stone, both my light lower garment and the stone fell. I could not place the stone until I put it in its proper place. The Messenger of Allah ﷺ said to me, 'Return and wear your garment and do not walk naked.".

Commentary : Modesty is the manner of Islam. Allah prescribed for His servants what preserves their modesty and covers their private parts. In this hadith, Al-Meswar ibn Makhrama narrated that while he was carrying a heavy stone, his lower garment's tie loosed so his private parts were exposed. He was unable to place the stone and tie his garment because of its heavy weight. He continued to carry it until he placed it in its proper place. When the Prophet (ﷺ) saw that, he commanded him to go back and wear his garment to cover his private parts. The Prophet (ﷺ) added, "... and do not walk naked." This is a general Islamic rule. Finally, this hadith contains the following benefits: (1) A Muslim has to cover his private parts, (2) It is forbidden for Muslims to be or walk naked in front of people except being naked in front of a woman's husband or man's wife..

342

Abdullah ibn Ga'far narrated, "The Messenger of Allah ﷺ one day made me mount behind him and confided to me something secret which I would not disclose to anybody. The thing that the Prophet ﷺ most liked to conceal himself behind while relieving himself was a hillock or a stand of date palm trees.".

Commentary : Concealing one's private parts is one of the etiquette of relieving oneself so a Muslim is required to preserve them away from people's eyes. In this hadith, Abdullah ibn Ga'far narrated that the Prophet (ﷺ) one day made him mount behind him and confided to him something secret. Ga’far was honest and would not disclose it to anybody. This indicated his perfect virtue and supreme status with the Prophet to the extent that he let him in on a secret. Afterward, Abdullah narrated, "The thing that the Prophet most liked to conceal himself behind while relieving himself was a hillock or a stand of date palm trees." It was the Arabs' custom that they relieved themselves in gardens but they later used bathrooms. Finally, this hadith confirms the importance of concealing all one's body while answering the call of nature..

343

Abu Saeed Al-Khudry narrated, "I went to Quba' with the Messenger of Allah (ﷺ) on Monday. When we reached (the habitation) of Banu Salim, the Messenger of Allah (ﷺ) stood at the door of Itban and called him loudly. So he came out dragging his lower garment. The Messenger of Allah (ﷺ) said, 'We made the man haste.' Itban said, 'O Messenger of Allah (ﷺ), if a man leaves his wife suddenly (during intercourse) without ejaculation, what is he required to do?' The Messenger of Allah (ﷺ) said, 'Washing oneself is obligatory due to ejaculation.'".

Commentary : Purity is the symbol of believers. The Prophet (ﷺ) was keen to teach his companions the matters of purification and they used to ask him about any inquiries they had. In this hadith, Abu Saeed Al-Khudry narrated that he went out with the Prophet (ﷺ) on Monday to Quba’. It is a close village located south of Media on the way of coming caravans from Mecca. When they arrived at Banu Salem, a sect of Khazraj tribe, The Prophet (ﷺ) stood at the door of Itban bin Malik Al-Ansari and called him in a loud voice. As a result, Itban came out dragging his lower garment, which is a metaphor for his rapid response to the Prophet (ﷺ). The Prophet (ﷺ) thought he made Itban haste. Itban asked the Prophet (ﷺ) about the necessity of bathing if a man left his wife suddenly during intercourse without ejaculation. The Prophet (ﷺ) confirmed that bathing is only obligatory if a man ejaculates. This rule was applied at the beginning of Islam, then abrogated by the hadith reported in the Two Sahihs that Abu Hurairah narrated that the Prophet (ﷺ) said, “When a man sits between her four parts (his wife) and has intercourse, bathing is compulsory." In Muslim’s narration, he said, "Even if he does not ejaculate.” So, bathing is obligatory for anyone who has intercourse with his wife, whether or not he ejaculates semen. It was the established rule during or after the Prophet's lifetime. Finally, this hadith confirms the legitimacy of loud calling a household to inform them of one's presence..

Book of Hadith

| Hadiths

Narrated Anas (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) wrote to me what Allah's Messenger ﷺ has made compulsory regarding zakat. It reads: Neither an old nor a one-eyed animal, nor a ram may be taken as Zakat except if the Zakat collector wishes (to take it)..

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "The Muslim does not have to pay zakat on his horse or slave.".

Aisha said, "I would drink when I was menstruating then hand it (the vessel) to the Prophet ﷺ who would put his mouth where mine had been then drink. I would eat flesh from a bone when I was menstruating then hand it to the Prophet ﷺ who would put his mouth where mine had been.".

Abu Saeed Al-Khudry narrated that the Messenger of Allah ﷺ said, "When any one of you has intercourse with his wife and wants to repeat it, he should perform ablution." In another narration, he added, "An ablution should be between these two acts.”.

Abdullah ibn Abbas narrated that the Prophet ﷺ used to bath with the water left over by Maimuna (his wife)..

Safina, the servant of the Messenger of Allah ﷺ, narrated, "The Messenger of Allah ﷺ used to take a bath with one sa' (four water handfuls) and performed ablution with one mudd (a handful of water)." In another narration, he said, "One mudd sufficed for his ablution.".

Safina, the servant of the Messenger of Allah ﷺ, narrated, "The Messenger of Allah ﷺ used to take a bath with one sa' (four water handfuls) and performed ablution with one mudd (a handful of water)." In another narration, he said, "One mudd sufficed for his ablution.".

Abu Saeed Al-Khudry narrated that the Prophet ﷺ said, "A man must not look at a man's private parts nor must a woman look at a woman's private parts. A man must not lie naked under one cover with another man nor must a woman lie naked under one cover with another woman.".

Al-Meswar ibn Makhrama said, "While I was walking and carrying a heavy stone, both my light lower garment and the stone fell. I could not place the stone until I put it in its proper place. The Messenger of Allah ﷺ said to me, 'Return and wear your garment and do not walk naked.".