Abu Dawud

809. Commentary:
There are differing narrations from Ibn Abbas (radi Allahu anhuma) regarding the issue of recitation (qira’ah) in Dhuhr and Asr prayers: in some, there is denial, in some, hesitation, and in others, affirmation is also reported. Perhaps he was not aware of it at first, and later learned from other Companions (radi Allahu anhum ajma‘in). In any case, it is established in the authentic narration that the Prophet (sallallahu alayhi wa sallam) used to recite (qira’ah) in Dhuhr and Asr. See: [صحيح بخاري، حديث 746]
➋ The Ahl al-Bayt were not specified with any particular ruling or bequest. The aforementioned issues are merely for further emphasis. They are unique only in being prohibited from eating charity (sadaqah).
➌ It is prohibited for us to arrange the mating of donkeys and mares ourselves. If this act occurs on its own or is done by ignorant people, then it is completely permissible for us to benefit from the mule born from them.

141. Commentary:

➊ Apart from the prohibition of charity (sadaqah) and obligatory alms (zakat), the other matters mentioned are not exclusive to the Ahl al-Bayt; their distinction lies only in not consuming charity and zakat. The rest of the mentioned issues are merely for further emphasis.

➋ “Do not mate mares with donkeys.” This is because the horse is, in terms of lineage, a noble and blessed animal. Therefore, obtaining a mule from a mare is to give preference to something inferior and lesser over something superior and excellent, which is not desirable. However, purchasing a mule and riding it is not prohibited, because the Noble Prophet (sallallahu alayhi wa sallam) received a mule as a gift and accepted it, and rode it many times. Furthermore, Allah the Exalted, in Surah al-Nahl, verse 8, has counted riding mules and their being a source of adornment among His blessings. Some scholars state regarding this that the Messenger of Allah (sallallahu alayhi wa sallam) using it as a mount is evidence that there is a degree of dislike (karahah) in it, but the prevalent method of breeding it is permissible, and the prohibition in the hadith is not for absolute prohibition (tahrim) but for discouragement (tanzih). However, in light of the evidences, the better and more correct position is that obtaining it in this manner is questionable, but benefiting from the mule is permissible, as is established from the divine command and the practice of the Messenger of Allah (sallallahu alayhi wa sallam). Also, from the statement of the Noble Prophet (sallallahu alayhi wa sallam): “Only those who do not know do this.” [مسند احمد : 98/1 ، و سنن النسائي ، الخیل ، حدیث : 3601] it is apparent that people of understanding and good character do not do this. Thus, there is an aspect of censure in this. Therefore, it is prohibited to intentionally mate a donkey with a mare. If this act occurs on its own or is done by ignorant people, then it is completely permissible for us to benefit from the mule produced from them. And Allah knows best. For further details, see: [معالم السنن للخطابي : 21/2 ، و شرح معاني الآثار للطحاوي : 273/3 ، و ذخیرة العقبی ، شرح سنن النسائي : 245-238/3]

(1) "No" — Among the noble Companions (radi Allahu anhum), only Ibn Abbas (radi Allahu anhu) holds the view that the Messenger of Allah (sallallahu alayhi wa sallam) did not recite at all in Zuhr and Asr prayers—neither aloud nor silently. From other Companions, it is explicitly reported that the Messenger of Allah (sallallahu alayhi wa sallam) would recite quietly in Zuhr and Asr as well. Therefore, this should be attributed to a misunderstanding or lack of knowledge on the part of Ibn Abbas (radi Allahu anhu). Allah, the Exalted, is free from all error.

(2) "Be wounded" — This was said out of displeasure, even though the person's statement was correct. How can it be inferred from the Prophet (sallallahu alayhi wa sallam) not reciting aloud that he did not recite at all? The rest of the prayer is also recited quietly—does that mean he remained silent throughout the entire prayer? Even Ibn Abbas (radi Allahu anhu) did not hold this view. In reality, this was his mistake. Radi Allahu anhu wa ardaahu.

(3) "Three things" — However, these three things are not exclusive to the Ahl al-Bayt. Performing ablution (wudu) properly is obligatory for everyone. Charity (sadaqah) is forbidden for every wealthy person. The third matter is also prohibited for every member of the Ummah; however, there is greater strictness for the "nobles," whether they are from the Ahl al-Bayt or the people of knowledge. And Allah knows best.

Explanation: 1:

This ruling was obligatory (ijabi),

Otherwise, completing the ablution (wudu) is recommended (mustahabb) for everyone,

And letting a donkey loose upon a mare is disliked (makruh) for everyone.

Commentary:
For the explanation of "isbagh," see Benefit No. 1 of Hadith 407.

Benefits: There was some hesitation on the part of Sayyiduna Abdullah ibn Abbas radi Allahu anhuma regarding recitation (qira’ah) in the Dhuhr and Asr prayers, but reciting in Dhuhr and Asr is established from authentic ahadith.
As Hazrat Abu Ma‘mar rahimahullah says, “I asked Sayyiduna Khabbab ibn al-Aratt radi Allahu anhu: Did the Noble Prophet sallallahu alayhi wa sallam use to recite (qira’ah) in the Dhuhr and Asr prayers?” He replied, “Yes.” I asked, “How did you people come to know that the Messenger of Allah sallallahu alayhi wa sallam was reciting?” He said, “By the movement of his blessed beard.” [بخاري، كتاب الاذان، رقم : 761]