Bukhari and Muslim hadiths

Book of Hadith
- Bukhari Hadith
- Muslim Hadith

| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558
Abu Dawud Hadiths 67
At-Tirmidhi Hadiths 10
Ibn Majah Hadiths 25

Hadith

2021

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
The Prophet ﷺ said, "Seek the Night of Al-Qadr in the last ten nights of Ramadan,' on the night when nine or seven or five nights remain out of the last ten nights of Ramadan (i.e., the 21st, the 23rd, and the 25th nights respectively).”.

Commentary : The Night of Al-Qadr is one of the blessed nights of Ramadan; it is a great and blessed night, in which Allah, Exalted is He, states that the Quran was revealed. It has been highly praised and venerated by Allah, Exalted is He, given the fact that it abounds in great bounties and yields abundant rewards, which are described as being equal to those earned by devoting oneself to worship for a thousand months. During that blessed night, many angels descend, and countless bounties and blessings are conferred upon people, and it is free of harm and evil.
In this hadeeth, the Messenger of Allah ﷺ commanded us to seek the Night of Al-Qadr, and strive in worship. He ﷺ underlined that we should seek it inon the night when nine nights remain out of the last ten nights of the month, i.e., the 21st night; when seven nights remain, i.e., the 23rd night; or when five nights remain, namely, the 25th night. The meaning is to seek the Night of Al-Qadr in the odd-numbered nights among the last ten nights of the month, such as: the 21st, the 23rd, and the 25th nights.

It was called the Night of Al-Qadr because of its abundant virtues and great honor, or because the performance of worshipful acts on it yields greater reward.
The wisdom of Allah entailed that its exact date should be hidden from people so that they should strive and keenly devote themselves to worship throughout the last ten nights, and thus perform more worshipful acts and gain greater benefits (rewards).
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2022

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
Allah's Messenger ﷺ said, “The Night of Al-Qadr is in the last ten nights of the month (Ramadan), either on the first nine or in the last (remaining) seven nights (of Ramadan).” Ibn ‘Abbaas (may Allah be pleased with them) added, “Seek it on the twenty-fourth night (of Ramadan).”
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Commentary :
The Night of Al-Qadr is one of the great and blessed nights of Ramadan, in which the Quran was revealed. It has been highly praised and venerated by Allah, Exalted is He, given the fact that it abounds in great bounties and yields abundant rewards, which are described as being equal to those earned by devoting oneself to worship for one thousand months. During that blessed night, many angels descend, and countless bounties and blessings are conferred upon people, and it is free of harm and evil.
In this hadeeth, the Messenger of Allah ﷺ informed us that the Night of Al-Qadr falls in the last ten days of Ramadan, and that we should seek it when nine nights remain out of the last ten nights of Ramadan, i.e., the 29th night; or when seven nights remain, i.e., the 23rd night; or it is unspecified and could be any night of the last seven nights of Ramadan.
It was called the Night of Al-Qadr because of its abundant virtues and great honor, or because the performance of worshipful acts on it yields greater reward.
The wisdom of Allah entailed that its exact date should be hidden from people so that they should strive and keenly devote themselves to worship throughout the last ten nights, and thus perform more worshipful acts and gain greater benefits (rewards).
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2024

‘Narrated Aa’ishah (may Allah be pleased with her):
With the start of the last ten days of Ramadan, the Prophet ﷺ used to tighten his waist belt and used to devote his whole night to worship, and used to wake up his family for the prayers..

Commentary :
The last ten days of Ramadan are the best nights of the whole year and they include the Night of Al-Qadr, which is better (and more rewardable) than one thousand months, as Allah, Exalted is He, states in the Quran. This is why the Prophet ﷺ performed worshipful acts very diligently in these nights, and he urged his family to do the same.
In this hadeeth, ‘Aa’ishah (may Allah be pleased with her) explained the situation of the Prophet ﷺ during these ten days, in terms of his diligence in worship and urging his family to follow his example. She (may Allah be pleased with her) said: “In the last ten days of Ramadan,” i.e., starting from the 21st night. Her phrase, “tighten his waist belt,” is a metaphor for keeping away from his wives (i.e., abstaining from sexual relations) and occupying himself with worship. He ﷺused to “devote his whole night to worship, and used to wake up his family for the prayers,” at night, and this is the enjoined encouragement of one’s family to perform voluntary acts of worship, and to exert their utmost in worship at this blessed time.
It is deduced from the hadeeth that maximizing one’s benefit from the blessed times (by devoting oneself to worship) requires resolve, patience, and self-discipline.
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2026

‘Aa’ishah (may Allah be pleased with her), the wife of the Prophet ﷺ, said: “The Prophet ﷺ used to observe I‘tikaaf (i.e., spiritual retreat in the mosque to devote oneself exclusively to worship Allah) in the last ten days of Ramadan till he died and then his wives used to observe I‘tikaaf after him..

Commentary :
The Prophet ﷺ used to strive hard in worship to draw closer to Allah, Exalted is He, all the time, and one such time was the last ten days of Ramadan when he ﷺ used to observe I’tikaaf (i.e., a spiritual retreat in the mosque to devote oneself exclusively to worship), to dedicate himself exclusively to observing fasting, performing prayer, reciting Dhikr (remembrance of Allah), and other worshipful acts, and to seek the Night of Al-Qadr.
In this hadeeth, the Mother of the Believers, ‘Aa’ishah (may Allah be pleased with her) used to observe I‘tikaaf in the last ten nights of Ramadan, starting from the 21st night till the end of the month. I‘tikaaf means a spiritual retreat in the mosque to draw closer to Allah, Exalted is He, (by devoting oneself exclusively to worship). The Prophet ﷺ used to observe I‘tikaaf during the last ten nights of Ramadan and did not neglect it until he died. After his death, his wives (may Allah be pleased with them) used to observe I‘tikaaf at the mosque in the last ten days of Ramadan. It was narrated in Saheeh Al-Bukhaaree on the authority of ‘Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ used to observe I‘tikaaf along with some of his wives. They used to observe I‘tikaaf during his lifetime and after his death. At first, the Prophet ﷺ used to observe I‘tikaaf in the first ten nights of Ramadan, and later on observed it in the middle ten nights of Ramadan. Near the end of his life, he ﷺ observed I‘tikaaf in the last ten nights of Ramadan, seeking the Night of the Qadr.
It is deduced from the hadeeth that it is allowable for women to observe I‘tikaaf at the mosque provided that the due requirements set by the Laws of Islam are met..

2033

‘Amrah narrated:
‘Aa’ishah (may Allah be pleased with her) said, "The Prophet ﷺ used to practice I‘tikaaf in the last ten days of Ramadan and I used to pitch a tent for him, and after offering the morning prayer, he used to enter the tent." Hafsah asked the permission of ‘Aa’ishah (may Allah be pleased with them) to pitch a tent for her and she allowed her and she pitched her tent. When Zaynab bint Jahsh (may Allah be pleased with her) saw it, she pitched another tent. In the morning the Prophet ﷺ noticed the tents. He said, 'What is this?" He was told of the whole situation. Then the Prophet ﷺ said, "Do you think that they intended to do righteousness by doing this?" He ﷺ therefore abandoned I‘tikaaf in that month and observe I‘tikaaf only for ten days in the month of Shawwaal.".

Commentary :
The Prophet ﷺ used to show diligence in worship to draw closer to Allah, Exalted is He, and a manifestation of such diligence was observing I‘tikaaf in the last ten days of Ramadan, to devote himself exclusively to worship, observing fasting, performing prayer, reciting Dhikr, and other worshipful acts. In this hadeeth, ‘Narrated Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ used to observe I’tikaaf in the last ten days of Ramadan. I‘tikaaf means a spiritual retreat in the mosque to draw closer to Allah, Exalted is He, (by devoting oneself exclusively to worship) during daytime or night. ‘Aa’ishah (may Allah be pleased with her) used to pitch a small woolen tent for the Prophet ﷺ were he ﷺ observed I’tikaaf. He ﷺ would perform Fajr prayer with the people and then go into the tent. Hafsah asked ‘Aa’ishah (may Allah be pleased with them) to seek the permission of the Prophet for her to pitch a tent to observe I‘tikaaf and he ﷺ gave her the permission. When Zaynab bint Jahsh (may Allah be pleased with her) saw her tent, she did the same. In the morning, the Prophet ﷺ saw many tents pitched in the mosque: one for him and three for his wives (‘Aa’ishah, Hafsah, and Zaynab (may Allah be pleased with them), as clarified in other narrations cited in Saheeh Al-Bukhaaree). The Prophet ﷺ said, addressing the people who were with him, "Do you think that they intended to do righteousness by doing this?"
It seems that he ﷺ feared that their motive or drive for doing so was rivalry and blameworthy competitiveness triggered by jealousy to be near him, or feared that the rest of women would do the same, overcrowding the mosque so much that it would not accommodate the worshipers, or that their presence in the mosque would be as if he ﷺwas staying in his house rather than the mosque, and that they may preoccupy him from devoting himself exclusively to worship, and thus undermine the very purpose of I‘tikaaf. It is also possible that he ﷺ was jealous over them and disliked their stay in the mosque, given the fact that it accommodated all Muslims, including the Bedouins and hypocrites, and the Prophet’s wives would need to go in and out of their houses, and this would be inconvenient for them. All these reasons would undermine the very essence of I‘tikaaf.
On that occasion, the Prophet ﷺ left his tent and did not observe I‘tikaaf in the last ten nights of Ramadan, so that they would do the same; he ﷺ used to teach His Companions (may Allah be pleased with them) by example. He ﷺ observed I‘tikaaf that year in Shawwaal, making up for the I‘tikaaf that he ﷺwas going to observe in Ramadan.
It is deduced from the hadeeth that it is allowable to pitch a tent for a worshipper in the mosque to observe I‘tikaaf therein.
It is also inferred that it is permissible for women to observe I‘tikaaf.
The permissibility of cancelling the I‘tikaaf after commencing it is also deduced from the hadeeth, and also that I‘tikaaf does not become obligatory upon holding the intention to observe it or commencing it.
It is also inferred therefrom that it is allowable to give up what is more favorable and better if it secures a benefit or an interest.
It is also deduced that it is permissible to allocate a specific place in the mosque to observe I‘tikaaf, as long as it does not involve overcrowding the mosque and making it difficult for the other worshippers therein.
It is also inferred that when women observe I‘tikaaf, their places should be covered by some sort of cover, to protect their privacy.
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2042

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him):
‘Umar ibn Al-Khattaab said, "O Allah's Messenger ﷺ! I vowed in the pre-Islamic period to perform I‘tikaaf in Al-Masjid Al-Haraam for one night." The Prophet ﷺ said, "Fulfill your vow." So, he (may Allah be pleased with him) observed I‘tikaaf there for one night..

Commentary :
A vow is an act of worship and a good deed by means of which one draws closer to Allah, Exalted is He, and it must be devoted exclusively to Him. In the Quran, Allah, Exalted is He, lauded His righteous servants, and promised them reward, making mention of the fulfillment of vows as one of their good qualities. He Says (what means): {They [are those who] fulfill [their] vows.} [Quran 76:7].
In this hadeeth, ‘Umar ibn Al-Khattaab (may Allah be pleased with him) narrated that he once told the Prophet ﷺ that he had vowed before his conversion to Islam to observe I’tikaaf in Al-Masjid Al-Haraam, the Sacred Mosque in Makkah. I‘tikaaf means a spiritual retreat in the mosque to draw closer to Allah, Exalted is He, (by devoting oneself exclusively to worship) during daytime or night. The Prophet ﷺ commanded him to fulfil his vow and ‘Umar (may Allah be pleased with him) complied and observed I’tikaaf. The Prophet ﷺ commanded ‘Umar (may Allah be pleased with him) to fulfill a vow that he had made before his conversion to Islam in the pre-Islamic time, because he (may Allah be pleased with him) had vowed to do a righteous and prescribed act that does not conflict with the Laws of Islam. However, if someone vows to do something that contravenes Islam, it is impermissible to fulfill such a vow.
It is deduced from the hadeeth that it is permissible to observe I’tikaaf at night, and it is not conditional upon fasting.
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2047

Narrated Aboo Hurayrah (may Allah be pleased with him)
You people say that Aboo Hurayrah relates many narrations from Allah's Messenger ﷺ and you also wonder why the emigrants and Ansaar do not narrate from Allah's Messenger ﷺ as much as Aboo Hurayrah does. My emigrant brothers were busy in the marketplaces while I used to keep the company of Allah's Messenger ﷺ, content with what satisfied my hunger; so, I used to be present when they were absent and I used to remember when they used to forget, and my brothers from the Ansaar used to be busy with their property and I was one of the poor people of Suffah (i.e., homeless men who were sheltered in a place annexed to the Prophet’s Mosque). I used to remember the narrations when they used to forget. No doubt, Allah's Messenger ﷺ once said, "Whoever spreads his garment till I have finished my present speech and then gathers it to himself, will remember whatever I will say." So, I spread my colored garment which I was wearing till Allah's Messenger ﷺ had finished his saying, and then I gathered it to my chest. So, I did not forget any of his narrations!.

Commentary :
The transmission of the Sunnah and narrating the hadeeths of the Messenger of Allah ﷺ are solemn and serious responsibilities, and the Companions (may Allah be pleased with them) were remarkably meticulous regarding narration of the hadeeths and the verification of their authenticity. Some Companions (may Allah be pleased with them) related numerous hadeeths and reports while others narrated only few, according to the time during which they kept the company of the Messenger of Allah ﷺ. Aboo Hurayrah (may Allah be pleased with him) used to keep the company of the Prophet ﷺ more often and narrated more hadeeths than other Companions (may Allah be pleased with them). When Aboo Hurayrah (may Allah be pleased with him) realized the bewilderment of some of them and their questions about his ability to narrate so many hadeeths on the authority of the Prophet ﷺ, he (may Allah be pleased with him) clarified the reasons for them. He (may Allah be pleased with him) highlighted that he was able to narrate more hadeeths compared to the emigrants and Ansaar, meaning all the Companions (may Allah be pleased with them), because his fellow brothers from the emigrants were busy with trade in the marketplaces, while he (may Allah be pleased with him) kept the company of the Prophet ﷺ longer and settled for having enough food to satisfy his hunger and keep him alive! This is why he (may Allah be pleased with him) was present with the Prophet ﷺ most of the time. He (may Allah be pleased with him) used to be present when they were absent and used to remember when they used to forget, because he kept the company of the Prophet ﷺ longer.
On the other hand, the Ansaar were also preoccupied with tending to their property, farms and the like, while he was a poor man, who belonged to the People of Suffah (i.e., homeless men who were sheltered in a place annexed to the Prophet’s Mosque) who did not engage in trade nor had any property to keep him busy. The word Suffah means a shaded place annexed to the Prophet’s Mosque which was home to the strangers and poor homeless Companions (may Allah be pleased with them). Therefore, he (may Allah be pleased with him) was always near the Prophet ﷺ and conveniently listened to the discussions of many knowledge-related issues and the hadeeths of the Prophet ﷺ. This is why he (may Allah be pleased with him) used to remember and memorize the hadeeths that they missed out on. Afterward, he (may Allah be pleased with him) stated that the Prophet ﷺ said: “Whoever spreads his garment till I have finished my present speech and then gathers it to himself, will remember whatever I will say,” meaning that he would be able to memorize whatever he ﷺ said. Aboo Hurayrah (may Allah be pleased with him) hastened to spread his garment, which was a striped or colored garment, and kept it spread till Allah's Messenger ﷺ had finished his saying, and then gathered it to his chest. Thus, he (may Allah be pleased with him) did not forget any of his hadeeths or statements in that gathering!
Perhaps one blessing of the Prophet’s ﷺsupplication for him manifested in the fact that he (may Allah be pleased with him) memorized everything he had learned and heard from the Prophet ﷺ during his long stay with him.
The hadeeth highlights an apparent miracle exercised by the Prophet ﷺ.
It also underlines the virtues and merits of Aboo Hurayrah (may Allah be pleased with him).
It is deduced from the hadeeth that a Muslim is urged to seek knowledge.
It is also inferred therefrom that it is allowable for a person to proclaim his good qualities and virtues to dismiss suspicions about himself, and not to praise himself.
It is also deduced therefrom that senior Companions (may Allah be pleased with them) engaged in trade and worked to earn their living..

2048

Ibraaheem ibn Sa‘d narrated on the authority of his father narrating on the authority of his grandfather:
‘Abdul-Rahmaan ibn ‘Awf said, "When we came to Al-Madeenah as emigrants, Allah's Messenger ﷺ established a bond of brotherhood between me and Sa‘d ibn Al-Rabee‘, who said (to me), 'I am the richest among the Ansaar, so I will give you half of my wealth and you may look at my two wives and whichever of the two you may choose I will divorce her, and when she has completed the prescribed period (before marriage) you may marry her!' ‘Abdul-Rahmaan replied, "I am not in need of all that. Is there any marketplace where trade is practiced?' He (may Allah be pleased with him) replied, "The marketplace of Qaynuqaa‘." ‘Abdul-Rahmaan went to that market on the following day and brought some dried buttermilk (yogurt) and butter, and then continued to go there regularly. Few days later, ‘Abdul-Rahmaan came having traces of yellow (scent) on his body. Allah's Messenger ﷺ asked him whether he had got married. He replied in the affirmative. The Prophet ﷺ said, 'Whom have you married?' He replied, 'A woman from the Ansaar.' Thereupon, the Prophet ﷺ asked, 'How much did you pay her (as dower)?' He (may Allah be pleased with him) replied, '(I gave her) a gold piece equal in weigh to a date stone (or a date stone of gold)! The Prophet ﷺ said, 'Throw a wedding banquet even if with one sheep.'".

Commentary :
The Islamic Laws of Islam urges Muslims to seek self-sufficiency, work to earn their living, and refrain from begging others for money or relying on their charity, because a Muslim is enjoined to preserve his dignity and save face.
In this hadeeth, ‘Abdul-Rahmaan ibn ‘Awf (may Allah be pleased with him) stated that when he migrated to Al-Madeenah, the Prophet ﷺ established a bond of brotherhood between him and Sa‘d ibn Al-Rabee‘ Al-Ansaaree Al-Khazrajee (may Allah be pleased with him), who was one of the leaders chosen during the pledge of Al-‘Aqabah. A bond of brotherhood was a contract between two men (one from the emigrants and the other from the Ansaar) to support and show solidarity to one another just as two blood brothers would do.
Sa‘d offered his brother, ‘Abdul-Rahmaan ibn ‘Awf (may Allah be pleased with them), half his wealth and asked him to choose one of his wives, so that he would divorce her, and after her ‘Iddah expired he could marry her. However, ‘Abdul-Rahmaan ibn ‘Awf (may Allah be pleased with him) rejected the (exceptionally) generous offer and said: “I am not in need of all that. Is there any marketplace where trade is practiced?” He guided him to the marketplace of Qaynuqaa‘, which was named after one of the Jewish tribes in Al-Madeenah.
‘Abdul-Rahmaan ibn ‘Awf (may Allah be pleased with him) frequently visited the marketplace and engaged in the trade of dried buttermilk (yogurt) and butter, and continued to work until he earned money. Afterward, he (may Allah be pleased with him) came to the Prophet ﷺ having traces of yellow (scent) on his body (i.e., customarily applied to the groom in wedding ceremonies). The Prophet ﷺasked him whether he had got married, and he (may Allah be pleased with him) replied in the affirmative. The Prophet ﷺ said, 'Whom have you married?' He (may Allah be pleased with him) replied, 'A woman from the Ansaar.' He (may Allah be pleased with him) married the daughter of Anas ibn Raafi‘, from Banee ‘Abd Al-Ashhal. The Prophet ﷺ asked, 'How much did you pay her (as dower)?' He (may Allah be pleased with him) replied, '(I gave her) a gold piece equal in weight to a date stone (or a date stone of gold)! This was equivalent to the weight of three Dirhams and one third.
The Prophet ﷺ commanded him to throw a wedding banquet even with one sheep. A wedding banquet is thrown on the occasion of marriage and may be done with one sheep or more, according to one’s financial ability. If someone cannot afford it, there is no harm in that. The Prophet ﷺ threw a wedding banquet with Saweeq (i.e., a liquid meal made of wheat and barley) and dates for some of his wives.
It was said the establishment of brotherhood bonds between the emigrants and the Ansaar (after the migration to Makkah) had two reasons. First, it conformed with the common practice of forming alliances in the pre-Islamic times with which they were familiar. The Arabs even used to establish inheritance rights based on their alliances. However, the Prophet ﷺ said: “There is no alliance in Islam!” Islam cancelled the practice of forming such alliances, but retained the practice of establishing ‘brotherhood bonds’ because human beings tend to develop an aversion when asked to give up the familiar all of a sudden.
Second, the emigrants came to Al-Madeenah while being in dire need of wealth and accommodation (as they left everything behind). They were graciously hosted by their fellow Muslim brothers from the Ansaar, and therefore Islam confirmed this manifestation of (the enjoined) solidarity by establishing brotherhood bonds between them. After the Battle of Badr, the practice of establishing ‘brotherhood bonds’ was no longer needed, because Muslims started gaining spoils of war.
It is deduced from the hadeeth that it is permissible to engage in trade, and that it is one of the noblest means of earning lawful wealth.
The hadeeth highlights the incomparable affection, love, and altruism embodied by the emigrants and the Ansaar during the lifetime of the Prophet ﷺ.
It is also inferred from the hadeeth that a Muslim is urged to throw a wedding banquet on the occasion of marriage.
It is also deduced that it is allowable for a Muslim man to wear perfume at his wedding ceremony.
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2055

Narrated Anas (may Allah be pleased with him):
The Prophet ﷺ passed by a fallen date and said, "Were it not for my doubt that this might have been given in charity, I would have eaten it." It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) the Prophet ﷺ said, "I found a date fruit fallen on my bed.".

Commentary :
Allah, Exalted is He, deemed it prohibited for His Prophet ﷺ or his household to avail themselves of charity, even an insignificant amount.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) stated that the Prophet ﷺpassed by a fallen date once, and he ﷺ did not know its source or owner. He ﷺ said that he would have eaten it had not he any doubt that it may have been given in charity. Therefore, he ﷺ refrained from eating it to avoid such doubts.
Another version of the hadeeth reads: "I found a date fruit fallen on my bed," meaning he ﷺ refrained from eating a date fruit fallen in his own home lest it was given in charity, because he ﷺ used to distribute the dates offered in charity to the poor; it was possible that some date fruits could have clung to his garment and fallen on his bed or the like, or that he ﷺ was collecting dates given in charity in his house to distribute them and feared that this date belonged to them. Therefore, he ﷺ refrained from eating the it out of his mindfulness of Allah, lest it was given in charity.He would not eat it unless he ﷺ verified that it belonged to the household supply.
The hadeeth highlights the enjoined mindfulness of Allah and abandoning doubtful matters.
It is deduced from it that it is permissible to eat food that is thrown away by the road, because the Prophet ﷺ refrained from eating that date fruit only out of his mindfulness of Allah, lest it was given in charity.
It is also inferred therefrom that a Muslim’s wealth and property that only declared unlawful and inviolable to his fellow Muslims (as per the laws of Islam) is that which has a value.
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2057

‘Narrated Aa’ishah (may Allah be pleased with her):
Some people said, "O Allah's Messenger ﷺ! Meat is brought to us by some people and we are not sure whether the Name of Allah has been mentioned on it or not (at the time of slaughtering the animals)." Allah's Messenger ﷺ said (to them), "Mention the Name of Allah and eat it.".

Commentary :
The Prophet ﷺclarified for us the laws and rulings of religion and made clear the precise divine texts and the broadly indicative ones. He ﷺ detailed the rulings regarding food and beveragesand clarified the situations in which one is urged to avoid obsessiveness and doubts lest people should fall into hardship.
In this hadeeth, ‘Narrated Aa’ishah (may Allah be pleased with her) that a group of the Companions (may Allah be pleased with them) asked the Prophet ﷺ about the ruling on eating the meat of an animal when they were not sure whether or not the Name of Allah had been mentioned when it was being slaughtered, because the one who slaughtered it was a recent convert, as stated in the version cited in Saheeh Al-Bukhaaree, reading: “…a recent convert to Islam.” Another version reads: “… recent converts from polytheism.”
The Prophet ﷺ clarified to them that there was no harm in eating such meat and that they should simply presume that the Name of Allah had been mentioned upon it during the slaughter. He ﷺ instructed them to mention the Name of Allah upon eating it, as is prescribed when eating any food.
It is deduced from the hadeeth that a Muslim is urged to have good expectations of his fellow Muslims.
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2059

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "A time will come when one will not care much how he gains his wealth, lawfully or unlawfully!".

Commentary :
Islam urges Muslims to seek lawful provision and ensure that they obtain wealth from lawful sources only. It underlines the reward for that act, and also warns against availing oneself of what is unlawful, in all its forms and in all facets of life.
In this hadeeth, the Prophet ﷺ foretold that the Muslims’ situation would change and there would come a time when religiosity would be weakened, consciences and inner moral characters would be corrupted, and people would greedily vie with one another to accumulate more wealth, caring less about its sources, whether it was acquired through lawful or unlawful means! They would not bother ensuring that their wealth was acquired from lawful means only, such as permissible sales or working and earning a living. They would not mind gaining wealth from unlawful means such as theft, embezzlement, Ribaa (i.e., interest, usury), gambling, bribery, etc. Their ultimate aim and sole purpose would be acquiring wealth and raising money without verifying the lawfulness of the means of its acquisition.
The hadeeth includes a stern warning against acquiring wealth from unlawful means.
It also highlights the Prophet’s forecast of people’s situation at the end of time, and this falls under the category of disapproval, admonition, and warning. The hadeeth also underlines one of the Prophet’s miracles, foretelling future events..

2060

Aboo Al-Minhaal narrated:
I used to practice money exchange, and I asked Al-Baraa’ ibn ‘Aazib and Zayd ibn Arqam about it, and they said: “We engaged in trade during the lifetime of the Prophet ﷺ and we asked about practicing money exchange (currency trading). He ﷺ replied, 'If the exchange is hand to hand, there is no harm in it; otherwise, it is not permissible.’".

Commentary :
Islam warns against falling into Ribaa (i.e., interest-based-loans, usury, etc.) in all its forms, because it involves devouring people's money unlawfully, and wipes out the blessing of one’s wealth.
In this hadeeth, the Taabi‘ee Aboo Al-Minhaal ‘Abdul-Rahmaan ibn Mut‘im Al-Bunaanee stated that he asked Al-Baraa’ ibn ‘Aazib and Zayd ibn Arqam about the ruling on money exchange, like exchanging gold or Dinars for silver or Dirhams, and vice versa, or selling gold for gold, or silver for silver. They told him that they had engaged in trade during the lifetime of the Prophet ﷺ, encountered such transactions, and asked him about the ruling on money exchange or currency trading. He ﷺ clarified that if the exchange is done hand to hand, there is no harm in that, as long as the Taqaabudh requirement (i.e., reciprocal taking possession of the purchased commodity and its monetary equivalent by the buyer and seller respectively in the contracting session) is fulfilled. However, if the exchange or receipt when selling one currency for another currency or gold is delayed, it is prohibited (i.e., the exchange must be hand to hand).
It is deduced from the hadeeth that the Companions (may Allah be pleased with them) used to work in trade and earn their living.
The hadeeth also urges Muslims to keenly investigate the lawfulness and unlawfulness of work dealings and business transactions.
It is also deduced that Taqaabudh (or immediate hand-to-hand exchange) is required in transactions that involve Ribaa Al-Fadhl (i.e., exchange or sale transactions in trade which effectively result in the charging of ‘interest’ through the exchange of the same commodity, but of a different quality or quantity).
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2062

‘Ubayd ibn ‘Umayr narrated: Aboo Moosaa sought permission to enter ‘Umar’s house, but was not given permission, because ‘Umar was busy, and therefore Aboo Moosaa left. When ‘Umar finished his task he said, "Did not I hear the voice of ‘Abdullah ibn Qays? Let him come in." ‘Umar was told that he had left. So, he sent for him and on his arrival, he (Aboo Moosaa) said, "We were ordered to do so (i.e., to leave if not admitted after seeking permission thrice). ‘Umar told him, "Bring a witness to prove your statement!" Aboo Moosaa went to the Ansaar's meeting places and asked them. They said, "None amongst us will witness to this except the youngest of us, Aboo Sa’eed Al-Khudree. Aboo Moosaa then took Aboo Sa’eed Al-Khudree (to ‘Umar) and ‘Umar said, surprisingly, "Has this command of Allah's Messenger ﷺ been hidden from me?" (Then he (may Allah be pleased with him) added), "I was preoccupied with trading in marketplaces!".

Commentary :
The Companions (may Allah be pleased with them) used to comply with the Prophet’s ﷺcommands and adhere to the Islamic etiquettes, and they (may Allah be pleased with them) left the most wonderful legacy attesting that.
In this hadeeth, the Tabi’ee (Follower) ‘Ubayd ibn ‘Umayr stated that Aboo Moosaa, ‘Abdullah ibn Qays Al-Ash’aree (may Allah be pleased with him) sought permission thrice to enter ‘Umar’s house, as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. However, the Caliph ‘Umar (may Allah be pleased with him) was busy and did not give him permission to enter, and therefore he left. When ‘Umar (may Allah be pleased with him) finished his task, he ordered that Aboo Moosaa (may Allah be pleased with him) should be given permission to enter, but he was told that he had left. ‘Umar summoned Aboo Moosaa (may Allah be pleased with them) and inquired about his reason for leaving instead of waiting to be given permission to enter. Aboo Moosaa told him that he was acting upon the command of the Prophet ﷺ in this regard. It has been narrated in Saheeh Al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ said: “When one of you seeks permission thrice to enter and it is not granted to him, he should go back.” Upon hearing the hadeeth, ‘Umar (may Allah be pleased with him) was shocked that such etiquette should have missed him, while he (may Allah be pleased with him) accompanied the Prophet ﷺ in residence and travel! He (may Allah be pleased with him) feared that Aboo Moosaa (may Allah be pleased with him) might have been confused and therefore asked him to bring a witness to testify to the authenticity of this act of Sunnah so that people would not take lightly the attribution of a statement or an act to the Prophet ﷺ. Aboo Moosaa (may Allah be pleased with him) went to the Ansaar’s meeting place and asked them to testify with him that this hadeeth was authentically attributed to the Prophet ﷺ. Since this matter was well-known and quite common among the Ansaar, they sent with Aboo Moosaa a young Companion Aboo Sa’eed Al-Khudree to ‘Umar (may Allah be pleased with them), and he testified as to the authenticity of the relevant hadeeth. Upon knowing that and learning of the authentic hadeeth on that act of Sunnah, ‘Umar (may Allah be pleased with him) attributed the reason for his lack of knowledge of it to his preoccupation with trade and spending a lot of time in the marketplaces. The Arabic word ‘Safq’ used in the hadeeth means handshakes upon concluding sales transactions.
It is deduced from the hadeeth that Muslims are required to investigate the authenticity of any statement before attributing it to the Prophet ﷺ.
It is also inferred that when a Companion (may Allah be pleased with him) said: “We were commanded”, it meant that the Prophet ﷺ commanded them.
The hadeeth also highlights that senior Companions (may Allah be pleased with them) engaged in trade and worked to earn their living.
It is also deduced from the hadeeth that the Companions (may Allah be pleased with them) complied with the Prophet’s command and accepted it upon verifying its authenticity.
It is also inferred therefrom that even a knowledgeable scholar (like ‘Umar) may be ignorant of some knowledge issues that may be known to someone else who is less knowledgeable!
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2066

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "If a woman spends something (i.e., in charity) from her husband's earnings without his permission, he will get half the reward.".

Commentary :
In this hadeeth, the Messenger of Allah ﷺ highly praised spending in charity and emphasized its reward, urging Muslims to spend more in charity. He ﷺ also underlined the reward earned by both the husband and wife when she spends in charity from her husband's earnings without his explicit consent, while knowing his tacit approval of such disposal of his wealth; or in the case that such act of disposal is customarily pardoned and approved. An example is when she offers in charity an insignificant amount of food or money. However, if she spends a significant amount of food or money in charity without his explicit consent and such an act is not customarily pardoned and approved, she earns no reward for her act and rather bears a sin for it.
If she spends in charity seeking to earn the pleasure of Allah, Exalted is He, the husband is credited with half the reward. She would earn the reward for spending in charity, and her husband would be credited with the reward for earning this money. It has also been said that the hadeeth rather means that the husband gets an equal share in the reward of spending charity; each gets half the reward, since whoever guides someone to a good deed receives a reward similar to that of its doer (i.e.,without his reward being diminished in any respect), and this entails having equal shares of the reward.
It is said that the money spent in charity, for which a husband gets half the reward when his wife spends, should be surplus to the enjoined maintenance on one’s household and children, after fulfilling their needs without extravagance or squandering.
It has also been said that the hadeeth refers to the case when a husband gives an allowance to his wife to provide for herself and her household. If she spends from such money without his knowledge, the reward is shared by them both; she gets the reward of spending in charity and he gets the reward for earning this money, and because he is also rewarded for the money he spends on his family in general. The wife gets the reward because this money was taken from the enjoined maintenance for her (and her household).
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2067

Narrated Anas ibn Maalik (may Allah be pleased with him):
I heard Allah's Messenger ﷺ saying, "Whoever desires to have his Rizq (i.e., provisions) and life span expanded (i.e., blessed), should uphold ties of kinship.".

Commentary :
Upholding ties of kinship is one of the best acts of worship by means of which a person draws closer to his Lord, who commanded it, and warned against cutting it off. He even deems severing ties of kinship a cause to incur His punishment, and its upholding as a good deed warranting reward.
In this hadeeth, the Prophet ﷺ stated the virtues and merits of upholding ties of kinship in this worldly life. The reference to ties of kinship incorporates all one’s relatives bonded by kinship ties, whether they are heirs or non-heirs, and the obligation of upholding ties of kinship is further emphasized the closer in kinship a relative.
He ﷺ stated that upholding ties of kinship is rewarded with having one’s Rizq (provision) blessed, and whoever wishes to earn such reward should uphold ties of kinship. He ﷺ also stated that such a good deed is rewarded with having one’s lifespan blessed, meaning to guide him to acts of worship and obedience, preoccupying his time with what benefits him in the Hereafter, and guarding him against wasting his life in other futile activities. It could also mean that his good remembrance would live longer after his death. It has also been said that there are two ends to one’s life on earth; one end is unconditional and only known to Allah and the second is conditional. Allah, Exalted is He, commands an angel to write down the lifespan of a given person, and it is said that he also writes: “If he upholds ties of kinship, he shall live until such-and-such time!” The angel does not have knowledge of whether or not this person’s lifespan shall be extended; this is only Known to Allah, Exalted is He.
Muslims are urged to uphold ties of kinship in countless religious texts. Upholding ties of kinship can be done by visiting one’s relatives when they are sick, checking in on them, paying them visits, talking nicely to them, helping them do what is good and righteous, spending in charity for the poor among them, offering gifts to the rich ones, and the like of what is customarily considered a means to uphold ties of kinship. It is noteworthy that ties of kinship are not merely upheld with those who uphold ties of kinship with us. The Prophet ﷺ said: “A person who perfectly upholds ties of kinship is not the one who does it to reciprocate or recompense those relatives (for being kind and good to them), but the one who truly upholds ties of kinship is the one who persistently upholds them even though such relatives have severed ties of kinship with him.” [Al-Bukhaaree].
It is deduced from the hadeeth that some good deeds may have lasting impacts and keep the doer’s good memory alive after his death, and may cause his lifespan to be blessed, beyond his actual lifespan..

Al-Mughira ibn Shu'ba narrated, “There was no one authentically reported the news of Ali except the companions of Abdullah ibn Masoud.”.

Commentary : One has to verify the narrators and reports taced back to the Prophet (ﷺ) and his companions. We narrate the trustworthy and truthful narrators' reports, for some people and reports may not be accepted. We have to be careful, for some may have purposes drawing them to fabricate narrations. In this report, Al-Mughira ibn Shu'ba confirmed that it was only the companions of Abdullah ibn Masoud who narrated the authentic reports about Ali. They were the only people reporting what was authentically narrated about him. After some events of trial like killing Uthman ibn Affan, Ali's fighting Khawarij and others, Muaweya’s rule after Al-Hasan’s abdication, lots of fabricated reports narrated about Ali by whether his supporters or opponents, unlike Abdullah ibn Masoud who just narrated and conveyed authentic reports to his own companions, including reports about Ali. Imam Muslim narrated that Abu Ishaq Amr ibn Abdullah As-Sabe'i narrated, “When they fabricated reports after Ali, one of Ali’s companions said, ‘May Allah kill them! They corrupted every type of knowledge!'" This refers to the reports that Rawafid and Shia fabricated and inserted to Ali’s knowledge and reports. This hadith contains the following lessons: (1) It illustrates the virtue of Abdullah ibn Masoud and his companions for their accurate conveying the truth and (2) It confirms the necessity of deeply examining the reports before accepting them..

Jaber ibn Abdullah narrated, "The Messenger of Allah ﷺ allowed us to eat the flesh of horses but forbade us from eating donkey flesh.".

Commentary : The Prophet (ﷺ) used to explain to people the lawful and unlawful foods and drinks which were not stipulated in the Quran. In this hadith, Jaber ibn Abdullah narrated that the Prophet (ﷺ) allowed consuming horse meat but prohibited consuming the meat of domesticated donkey which is used to serve people, especially farmers in villages. The Prophet (ﷺ) strictly prohibited it on Khaybar Day in the seventh year after Hijrah. This is due to some things such as: (1) It has benefits for people as in transporting and carrying unlike horses or (2) Its meat is bad. In the two Sahihs, Anas narrated that the Prophet (ﷺ) said, “Verily, Allah and his Messenger prohibited you from (eating of) the donkey flesh, for it is filthy.” This is unlike the zebra flesh which is permitted in other hadiths. In the two Sahihs, Abu Qatada narrated, “I said, ‘O Messenger of Allah, I hunted a zebra and still have some of its flesh.’ The Prophet (ﷺ) told people to eat while they were in the state of ihram.” In Sunan Abu Daoud, the Prophet (ﷺ) forbade them to eat mule flesh. The hadith of Jaber contains the following lessons: (1) It shows the legitimacy of consuming horse flesh and (2) It clarifies the prohibition of consuming domestic donkey flesh..

Yahya ibn Ya’mur narrated, “The first man who spoke about qadar (divine decree) in Basra was Ma'bad Al-Juhany. Humaid ibn Abderrahman Al-Hemyary and I set out for pilgrimage - or umrah - and said, ‘If we can only meet someone of the Prophet’s companions ﷺ, we will ask him about what those people are saying about qadar. Accidentally, we saw Abdullah ibn Omar ibn Al-Khattab while he was entering the mosque. My companion and I surrounded him, one on his right and the other on his left. I expected that my companion would authorize me to speak so I said, ‘O Abu Abdurrahman! We have some people in our land who recite the Quran and seek knowledge [he added some of their affairs as they claim that there is no divine decree and events were not predestined].’ Abdullah ibn Omar said, ‘If you meet such people, tell them that I am neither from them nor they are from me. By whom Abdullah ibn Umar swears, if any one of them had given charity of gold equal to the mountain of Uhud, Allah would not have accepted it unless he had believed in the divine decree.’ He further said, ‘My father, Omar ibn al-Khattab, told me, ‘Once we were sitting with the Messenger of Allah ﷺ, a man with deep white clothes and deep black hair came. He neither had signs of travel on him nor any of us recognized him. He sat with the Prophet ﷺ, placed his knees next to the Prophet’s knees and his palms on the Prophet’s thighs, and said, ‘O Muhammad, inform me about al-Islam.’ The Messenger of Allah ﷺ said, ‘Islam is to testify that there is no god but Allah and that Muhammad is the messenger of Allah, establish prayer, pay Zakat, observe the fast of Ramadan, and perform pilgrimage if you can bear it.’ He (the inquirer) said, ‘You have told the truth.’ He (Omar) said, ‘It amazed us that he asked then verified his truth.’ He (the inquirer) said, ‘Inform me about iman (faith).’ The Prophet said, ‘It is to believe in Allah, His angels, His books, His messengers, the Last Day, and the divine decree, good and evil.’ He (the inquirer) said, ‘You have told the truth.’ He (the inquirer) said, ‘Inform me about ihsan.’ He (the Prophet) said, ‘It is to worship Allah as if you are seeing Him, for though you do not see Him, He sees you.’ He (the enquirer) said, ‘Inform me about the hour (the last day).’ He (the Prophet) said, ‘One who is asked about it does not know more about it than the one who is asking.’ He (the inquirer) said, ‘Inform me about its signs.’ He (the Prophet) said, ‘That the slave-girl will give birth to her mistress, that you will find barefooted, naked, destitute, goat-herds competing with each other in constructing buildings.’ He (Omar) said, ‘Then he (the inquirer) went on his way and I stayed for a long while then the Prophet said to me, ‘Omar, do you know who this inquirer was?’ I replied, ‘Allah and His Messenger know best.’ He (the Prophet) said, ‘He was Gabriel (the angel) who came to instruct you the matters of your religion.’”.

Commentary : Belief in qadar (divine decree) is one of the fundamentals of the Islamic faith. The Prophet (ﷺ) explained that acting based on lawful means does not contradict it. On the other hand, he warned his nation against those denying divine decree or claiming that it contradicts Islamic faith. This supreme hadith taught us the Islamic religion by clarifying its pillars along with the signs of the Last Day. In this hadith, Yahya ibn Ya’mur reported that the first one who rejected the divine decree was Ma'bad Al-Juhany. He was one of the students of al-Hasan al-Basri. Once he spread his heresy of rejecting the divine decree, Al-Hajjaj imprisoned and killed him. This was in Basra, a city built by Caliph Umar ibn Al-Khattab in the south of Iraq in 17 AH. and inhabited by people in 18 AH. Denying the divine decree means that Allah just knows people's deeds after they occur. His saying, “... in Basra” implies that he was preceded by others who adopted this heresy outside Basra. It was said that this misleading heresy first arose in Mecca when the Kaaba burned and Ibn al-Zubair was trapped by Yazid. Some said it was burned by Allah's decree while others rejected this opinion. It was also said that the first one who rejected the divine decree in Levant was Amr Al-Maqsous. In this hadith, Yahya ibn Ya'mur reported that both he and Humaid ibn Abderrahman Al-Hemyary set out for pilgrimage - or umrah - to the Sacred House in Macca and hoped they met one of the Prophet's companions so they asked him about rejecting the divine decree that some adopted. Accidentally, they saw Abdullah ibn Omar ibn Al-Khattab entering the mosque. They surrounded him, one on his right and the other on his left. Yahya expected that his companion would authorize him to speak due to either his being older or more eloquent than him or that Humaid was too shy to ask. Yahya told Abdullah about what happened and addressed him with his nickname, Abu Abderrahman out of respect. He told him that there were some people in Basra taking much care of the Quran recitation, seeking Islamic knowledge, and spreading some misleading heresies. He mentioned and added some other points so that Abdullah may give them importance. It may mean that he mentioned their doctrine of heresies of denying the divine decree, believing that Allah just knows people's deeds after they occur, proving one's independent ability of Allah, the Almighty, and denying that all things happen based on Allah’s command. When Abdullah ibn Omar heard that, he asked him to inform those people of heresies that he was neither from them nor they were from him, which is a complete repudiation. Then he swore by Allah if any one of them had given charity of gold equal to the mountain of Uhud - a great mountain in Medina -, Allah would not have accepted it unless he had believed in Allah’s divine decree, for believing in the divine decree is one of the faith pillars. Then he told them about the proof of that. He said that his father, Omar ibn al-Khattab, told him that once they were sitting with the Prophet (ﷺ), a man suddenly came to him. He wore deep white clothes and had deep black hair. He had no signs of travel like being exhausted or dusty. None knew about him either. He placed his knees next to the Prophet’s ones and his palms on the Prophet’s thighs or his own thighs. This refers that he deeply knew the Prophet's prestige. He addressed the Prophet ﷺ with his name, not his prophethood nickname. Then he asked the Prophet ﷺ about Islam and its reality. The Prophet ﷺ told him about the five pillars of Islam: (1) To approve by your heart and testify by your tongue that there is no god worthy of worship but Allah and that Muhammad is his Messenger. It is a correlated testimony. It means that a Muslim utters these two testimonies while acknowledging the oneness of Allah and His right to be worshiped alone without any partners. It means that a Muslim believes in Prophet Muhammad's message and acts upon it. This is the testimony that will benefit us in the Hereafter so we will win Paradise and be saved from Hell, (2) Establishing the prayer: It means to regularly perform the five daily obligatory prayers at their times while fulfilling their conditions and pillars. They are Fajr (Dawn), Dhuhr (Noon), Asr (Afternoon), Maghreb (Sunset), and Isha (Evening), (3) Paying the obligatory zakah: It is an obligatory financial act of worship concerning any property that reaches the limit determined by Islam over an entire lunar year. Generally, 2.5% of one’s savings must be given to the poor and the types determined by Islam. It includes all money sources like cattle, livestock, crops, fruits, merchandise, and buried treasure or metals extracted from the earth. Each source has its own percentage and time of paying to the poor, (4) Fasting Ramadan month: It is to refrain from eating, drinking, intercourse, etc. from dawn to sunset, out of worship, and (5) Pilgrimage to the Sacred House once in one's lifetime on the condition that one is financially and physically able to perform it. Once the Prophet ﷺ ﷺ explained the pillars of Islam, the man said to him, "You have told the truth." It means you answered truthfully and correctly, which amazed the attendees, for he asked as if he did not know but he later confirmed the Prophet's answer. Is he a teacher or a learner?! Then he asked the Prophet about the faith's reality. The Prophet ﷺ told him that it includes six pillars as follows: (1) Belief in Allah: It is to believe in His existence, his attributes of majesty and perfection, his oneness, and his being clear of the attributes of imperfection. It is also to believe that he is the Eternal Refuge, neither begets nor is born, nor is there to Him any equivalent. It is to believe that He is the Creator of all creatures and the only god deserving to be worshiped without any partners, who manages his kingdom however he wills, (2) Belief in angels: It is to believe in the forms in which Allah created them. They are a great creation made of light. They are servants without any divine attributes. They are honored servants forced to obey Allah, the Almighty. They do not disobey Allah but do what he commands them to do. Their real number is only known to Allah. In general, they are different types with various jobs. Some are specifically mentioned in the Quran and Prophet's tradition like Gabriel who is responsible for conveying the divine revelation to prophets, Israfil who is responsible for blowing the trumpet, Michael who is responsible for sending the rain, Angel of Death who is responsible for holding people's souls, etc. A Muslim must believe in them as a whole and their specific details if mentioned, (3) Belief in Allah's books: The Quran was revealed to Prophet Muhammad ﷺ, the seal of the Prophets and Messengers, the Torah revealed to Prophet Moses ﷺ, Injil revealed to Prophet Jesus ﷺ, the Psalms revealed to Prophet David ﷺ, and the scriptures of Abraham and Moses ﷺ. Belief in these books means to believe in their unfabricated original versions which were the word of Allah. A Muslim must believe that the Quran is a judge over these books so it may confirm, abrogate, or even correct their reports, (4) Belief in Allah's Messengers: It is to believe that Allah sent human messengers to people to call them to worship Him alone. A Muslim believes in all Prophets and messengers without any distinction. A Muslim believes in Prophet Muhammad, the seal of Prophets and messengers. He was sent to all people so it is obligatory for all people and Jinns to believe in him and follow his message once they hear of him. Whoever disbelieves in his message disbelieves in all prophets and messengers. A Muslim believes that they were guided ones who were sent to guide people, truthful in their messages from Allah, granted miracles that proved their truthfulness, and conveyed Allah's messages without insertion, deletion, or concealing. A Muslim has to love, dignify, support, and take Prophets as role models, (5) Belief in the Last Day: It means to believe in all events of that day like resurrection, gathering people for reckoning, the balance, the path, Paradise which is a reward for good doers, Hell which is a punishment for bad doers, along with other issues that were authentically proven, (6) Belief in the divine decree: It is to believe in Allah's timeless and eternal knowledge which deeply encompasses all issues' quantities and conditions. It is to fully believe that all things, good or evil, sweet or bitter, and beneficial or harmful are made by Allah’s decree, will, and command. It is to believe that Allah, the Almighty, gives people the ability for what they were created for. The man said, “You have told the truth.” This proves that belief in the divine decree is a pillar of faith and that Ma’bad al-Juhany’s denial is incorrect and contradictory to the Prophet’s statement and Gabriel’s testimony. In this hadith, the Prophet ﷺ explained the principle of faith which is the inner ratification and the principle of Islam which is the outward surrender and submission. This means that every believer is a Muslim not vice versa and that belief is the heart’s act while Islam is the limbs’ act. Then the man asked the Prophet (ﷺ) about ihsan which is related to one’s relationship with Allah, not with people. The Prophet answers, “It is to worship Allah as if you are seeing Him, for though you do not see Him, He sees you.” The top level of ihsan is to worship Allah as if you are seeing him with your heart and insight. If he finds it hard, he moves to the other level which is to worship Allah while realizing He is seeing and knowing his secrets and outward issues, and nothing may hide from Him. Then the man asked him about the time of the hereafter. The Prophet (ﷺ) answered, “One who is asked about it does not know more about it than the one who is asking.” It means that all people are equally unaware of its time. This indicates that he is Allah alone who knows its time. In the Two Sahihs, Abu Hurairah narrated that the Prophet ﷺ said, "Five issues that Allah alone knows." He recited Allah's saying, “Indeed, Allah [alone] has knowledge of the Hour and sends down the rain and knows what is in the wombs. And no soul perceives what it will earn tomorrow, and no soul perceives in what land it will die.” (Luqman: 34) These are the keys to the unseen world that Allah only knows. The man said to the Prophet, "Then inform me about its signs." He meant the signs indicating its approach so people may take care, repent, and return to Allah. The Prophet (ﷺ) mentioned some of its signs such as: (1) "A slave girl will give birth to her mistress." In the Two Sahih, Abu Hurairah narrated that the Prophet ﷺ said, " ... her lord." It means her owner and guardian. It was said that it may refer to the abundant disobedience to one's parents in which he deals with his mother as her lord. It was also said that it may refer to Muslims' frequent conquests of unbelievers' countries in which a young slave girl is brought, set free in the Islamic country, embraces Islam, and buys her mother in ignorance of this case so she becomes her mistress, which has already existed. It was also said that a slave girl may give birth to a king so his mother will be among his slaves, (2) "That you will find barefooted, naked, destitute, goat-herds competing with each other in constructing buildings." It means they are competing for their height and abundance without thanking Allah who bestowed on them after poverty, which is proven by the Prophet's hadith in Ahmad and Termidhy when he says, "The Hour will not be established until the happiest people in the world is Luka' ibn Luka'." Afterward, the man went and Omar stayed for a long while then the Prophet asked him, "O Omar, do you know who this inquirer was?" Omar replied, "Allah and His Messenger know best." The Prophet answered him that it was Gabriel (the angel) who "came to instruct you the matters of your religion." Gabriel, the Angel, was the reason for the Prophet's answering and teaching his companions this abundant knowledge of Islam and the Hereafter. Finally, this hadith contains the following benefits: (1) Clarifying Islam's five pillars and faith's six pillars, (2) Mentioning some etiquette of the seeker of Islamic knowledge as modesty, (3) Proving the blessing of seeking knowledge, (4) Knowledge benefits both questioners and answerers, (5) Referring to Prophet's companions' good manners with him, (6) Illustrating Gabriel's forms when meeting the Prophet, (7) Stating the predecessors' attitudes about denying heresies, (8) Mentioning some sects opposing Ahl al-Sunnah wal-Jama'ah such as Al-Qadareyyah, (9) Desirability of elegant clothes and cleanliness when meeting scholars and kings, for Gabriel came and taught people with his words and appearance, and (11) Reprehending of unnecessary construction..

Jaber ibn Abdullah narrated, "An-Nou'man ibn Qauqal came to the Prophet (ﷺ) and said, 'O Messenger of Allah, 'Do you think that if I perform the obligatory prayers, treat as lawful that which is lawful, and treat as forbidden that which is forbidden, will I enter Paradise?' The Prophet ﷺ said, 'Yes.' In another narration, An-Nou'man said, '... and do not increase upon that.'".

Commentary : Allah, the Almighty, imposed obligatory acts and promised those perform them to enter Paradise, out of his mercy and grace. In this hadith, Jaber ibn Abdullah narrated that An-Nou'man ibn Qauqal, who participated in the Battle of Badr and was martyred in the Battle of Uhud, came and asked the Prophet (ﷺ) if he prayed the obligatory prayers (Fajr, Dhuhr, Asr, Maghreb, and Isha), avoided everything forbidden by Islam, and fulfilled all obligations of Islam - and in another narration, he said, “And did not do more than that.” He means performing obligations, treating as forbidden that which is forbidden, and treating as lawful that which is lawful - would this make him directly enter Paradise without any torment? The Prophet (ﷺ) answered, “Yes,” This means if he fulfills that, he will enter Paradise. Finally, this hadith confirms that performing obligations, avoiding prohibitions, and knowing the permissible acts lead to Paradise. This is out of Allah’s grace upon Muslims..

Abu Saeed Al-Khudry narrated that people from Abdulqais tribe came to the Messenger of Allah ﷺ and said, “O Prophet of Allah ﷺ, we are a tribe from Rabi'a tribes and Mudar unbelievers live between you and us so we can just come to you during the sacred months. Command us to do something that we can command our tribe to do so we will enter Paradise if we follow it.” The Messenger of Allah ﷺ said, “I command you to do four and avoid four: I command you to worship Allah and associate none with Him, establish prayer, pay zakat, observe the fast in Ramadan, and pay the one-fifth out of the booty. I prohibit you from four: Ad-Dubbaa (dry receptacles of gourds), al-hantam (jars made of mud, hair, and blood), al-muzaffat (receptacles covered with tar), and an-naqir.” They asked, “O Prophet of Allah ﷺ, do you know what an-naqir is?” He replied, “Yes, it is a stump that you hollow and in which you throw small dates - Saeed (one of this hadith's narrator) said, “He (the Prophet) may have said “…dates.” - then you spill water over it to boil then you drink it after it subsides, to the extent that one of you - or one of them - may strike his cousin with the sword.” He (the narrator) said, “There was a man among people injured due to that (intoxication). I concealed it out of shame from the Messenger of Allah ﷺ. I asked, 'What type of vessels can we use for drinking?' He (the Prophet) replied, 'In those made of skin tied with a string around their mouths.'" They said, “O Messenger of Allah ﷺ, our land abounds in rats so these vessels made of skin cannot remain preserved.” The Prophet ﷺ said thrice, “Even if they are eaten by rats.” The Prophet ﷺ said to Ashajj of Abdul-Qais, “Verily, you have two qualities that Allah loves: Patience and deliberation.” In another narration, he (the Prophet) said, “… then you mix small dates or dates and water into it…”.

Commentary : The Prophet (ﷺ) used to gradually teach people Islam’s rules of worship and transactions, permissible and impermissible matters, and all that brought them out of darkness into the light. In this hadith, Abu Saeed Al-Khudri narrated that some people from Abdulqais, a large tribe that inhabited Bahrain in the east of the Arabian Peninsula, came to the Prophet ﷺ in Media in the month of Rajab in the 8th year. They had converted to Islam before they came. They told him that they were a branch of Rabi’a tribes which represented half of the Arabs. The disbelieved tribes of Mudar lived on Rabi’a’s way to the Prophet (ﷺ). Mudar was the largest branch of the Arabs in comparison to Rabi’a tribes. Mudar used to attack and rob the caravans and killed all people therein, especially those heading to Medina to convert to Islam. There was open hostility between the two tribes. To travel to the Prophet (ﷺ), Rabi’a had to pass by Mudar but the safest time to travel to him was during the sacred months, Muharram, Rajab, Dul-Qa’da, and Dhul-Hijja, which all Arabs glorified and avoided fighting therein. As a result, Rabi’a traveled to the Prophet (ﷺ) in the month of Rajab. Abdulqais delegation asked the Prophet (ﷺ) to teach them the matters of Islam as they wanted to convey them to their people so they all would enter Paradise if they acted upon them. He commanded them to follow four matters and avoid four matters. He commanded them to: (1) Worship Allah and associate none with Him. Worship is to obey Allah by abiding by his commands that his prophets conveyed. Worship is a comprehensive name for all acts and deeds, apparent and hidden, that Allah loves and pleases. A person declares the oneness of Allah away from any type of polytheism, for whoever does not renounce polytheism does not necessitate that he worships Allah alone, (2) Regular performing the prescribed prayers, Fajr, Duhr, Asr, Maghrib, and Isha, (3) Paying the obligatory zakat. It is to pay a certain percentage of one's property if it reaches a specific limit and time. One's property includes livestock, harvest, goods, and buried treasures or mines, (4) Fasting during the month of Ramadan. It is a physical act of worship in which a person abstains from eating, drinking, intercourse, and other things from dawn to sunset, and (5) Paying one-fifth out of the booty forcibly obtained from polytheists during wars. Additionally, he forbade them from using four utensils: (1) Ad-Dubbaa: Dry receptacles of gourds, (2) Al-Hantam: Jars made of mud, hair, and blood, (3) Al-Muzaffat: Receptacles covered with tar, and (4) An-Naqir. They astonishingly wondered how the Prophet (ﷺ) knew an-naqir although it was not used by his people. Thus, he told them that he exactly knew it. He clarified that it was a tree’s trunk that people hollowed and threw small dates therein to be fermented. Then, they spilled water and left it to become wine. Upon drinking it, a person may have struck his cousin with the sword, due to his mind's absence. It was a great evil against which he warned above all other evils. One of the attendants was a man called Jahm ibn Qatham who concealed his injured leg out of shyness of the Prophet (ﷺ), for he was injured by a drunk man. He forbade them from using these utensils for they rapidly transformed juices into wine which was impure and could not be sold. He forbade them, for it was a waste of one’s properties, and one may have drunk it unknowingly. Later, this prohibition was abrogated by Bureida's narration in Sahih Muslim that the Prophet ﷺ said, “I forbade you from preparing nabidh (juice of grapes and date) except in a water skin. Now, you can drink from all types of utensils but do not drink anything intoxicating.” In the first hadith, they asked him about vessels they could use for drinking. He guided them to use the water skins. They were light tanned skin taken from animals and their mouths were tied with strings. They did not help juices to be rapidly transformed into wines. They informed him that their land was full of rats overwhelmingly eating water skins. Nevertheless, the Prophet ﷺ said three times, “Even if they are eaten by rats,” for he believed that they could preserve their water skins away from rats. Later on, he told Al-Ashajj ibn Abdulqais that he had two attributes that Allah and his Prophet ﷺ loved which were forbearance and patience. These attributes may be innate or acquired by training and practice. This hadith contains the following benefits: (1) It is better to delegate virtuous people to rulers, conveying significant inquiries, (2) The importance of explaining one’s excuse before requests, (3) It shows the important pillars of Islam, (4) The virtue of Al-Ashej due to his good morals, (5) The legitimacy to directly compliment a person if we make sure he will not be tempted, (6) It proves the attribute of love to Allah, in the manner befitting Him, and (7) It clarifies the danger of drinking alcohol and its impact on society..

Tareq ibn Ashyam Al-Ashja'i narrated, "I heard the Messenger of Allah ﷺ said, 'He who says, 'La ilaha illa Allah (there is no true god except Allah)' and disbelieves in what is worshipped besides Allah, his property and blood become inviolable, and his reckoning will be with Allah.” In another narration, he said, "He who worships Allah alone ..." Then he mentioned the rest of the hadith..

Commentary : Islam called people for the oneness and worship of Allah alone without any partner. It secures its followers and entrusts their hearts’ affairs to Allah, the All-Knowing. In this hadith, the Prophet ﷺ confirms that whoever bears witness and says that “there is no god but Allah,” i.e. there is no god worthy of worship but Allah and “disbelieves in what is worshiped besides Allah,” i.e. he renounces all religions except Islam “his property and blood are inviolable.” His property is neither taken nor his blood is shed. In the two Sahihs, Abu Hurairah narrated that the Prophet ﷺ said, “…except for a right that is due,” This means that killing a Muslim is not allowable unless he commits a crime that necessitates killing him according to Islam’s rules in three cases: (1) The murderer is killed in retribution, (2) The apostate, and (3) The married adulterer is killed as a punishment. In the two Sahihs, Abdullah ibn Masoud said, “The Messenger of Allah ﷺ said, ‘The blood of a Muslim who testifies that there is no god but Allah and that I am Allah’s Messenger may not be Islamically shed but for one of three reasons: A life for a life, a married one who commits adultery, and a one who abandons Islam and Muslims’ community.” The Prophet said in the first hadith, “… and his reckoning is with Allah,” This means that we reckon him for the outward obligatory acts but his heart’s affairs are entrusted to Allah Who is the only one who knows what his heart conceals of faith, disbelief, or hypocrisy. Muslims are not commanded to examine people’s hearts, consciences, and beliefs. If one unfaithfully pronounces the faith’s testimony, he will be dealt with according to his outward acts based on the Islamic rules in this world and his reckoning will be with Allah in the hereafter. He will reward him based on his knowledge of his heart. If he sincerely believes, it will benefit him in the hereafter – as in this worldly life - and save him from the torment. On the contrary, if he does not, it will not benefit him in the hereafter and he will be a hypocrite in Hell. In the two Sahihs, Abdullah ibn Omar narrated that the Messenger of Allah ﷺ said, “I have been commanded to fight people till they testify that there is no god but Allah and that Muhammad is the messenger of Allah, establish prayer, and pay Zakat. If they do so, their blood and property are safe from me, except for a right that is due, and reckoning them is with Allah.” Anas narrated as in Sahih Bukhari that the Prophet ﷺ said, “If anyone observes our form of prayer, faces our prayer destination, and eats our sacrifice, he is the Muslim who has the covenant of Allah and His messenger so do not betray Allah’s covenant.” This clarifies that the testimony of monotheism necessitates fulfilling the remaining pillars of Islam, for whoever denies any of its pillars is an apostate. Finally, this hadith confirms that the testimony of monotheism protects one’s blood, property, and honor..

Abu Huraira narrated, "The Messenger of Allah ﷺ said to his uncle, 'Say, 'La ilaha illa Allah (there is no god worthy of worship but Allah) so that I can bear testimony for you on the Day of Judgment.' He (Abu Taleb) said, 'Had it not been my fear of Quraysh's blaming and saying that I had done so out of fear, I would have delighted your eyes.' Then Allah revealed, 'Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills.'" (Al-Qasas: 56).

Commentary : Guiding hearts is in the hands of Allah alone. Abu Taleb, the Prophet’s uncle, used to strenuously defend and care about him. In this hadith, Abu Hurairah narrated that when Abu Taleb was dying, the Prophet ﷺ came hoping for his conversion to Islam. He said to him, “Say, ‘There is no god but Allah.’” He hoped his belief in Allah and saying this word that will save him from punishment in the hereafter. He added, “I will testify thereof for you on the Day of Resurrection.” He means if you say it, you will become a Muslim and I can intercede for you. The Prophet was keen to save and encourage him to be Muslim. On the contrary, Abu Taleb refused and said, “'Had it not been my fear of Quraysh's blaming …” He means they may insult and scold him. Quraysh was the tribe of both. Abu Taleb was afraid that they may say that his fear of death induced him to do so. “I would have certainly delighted your eyes.” He means he would have certainly made him happy and achieved his hopes. Although he believed in all the Prophet said, he neither embraced Islam nor uttered the two testimonies. He remained so until he died a little before the immigration. In another narration in the two Sahihs, Al-Musayyeb ibn Hazn narrated that the Prophet ﷺ said, “By Allah, I will keep asking for (Allah’s) forgiveness for you unless I am forbidden to do so." So, Allah revealed, “Indeed [O Muhammad] you do not guide whom you like, but Allah guides whom He wills.” (Al-Qasas: 56) This means: O Noble Messenger, you do not guide whom you like to Islam such as Abu Taleb but Allah is the only one who guides to Islam whom he wills. He knows best who will be guided to the straight path, based on his knowledge. This hadith clarifies the following: (1) The Prophet’s care for calling people to Islam and saving them from Hell, (2) The Legitimacy of visiting an unbeliever during his illness to call him to Islam, and (3) Being interested and afraid of people’s reactions may sometimes lead to prevent goodness and one's faith..

Uthman narrated, "The Messenger of Allah ﷺ said, 'Whoever dies knowing that there is no god but Allah will enter Paradise.".

Commentary : Worshipping Allah alone is the purpose of creating jinn and humankind and the way to save oneself from Hell and win Paradise. In this hadith, the Prophet ﷺ explains the virtue of monotheism for those who die while believing in it. He said that if one dies while believing in Allah's oneness, worshiping none but him, acting upon the Islamic knowledge, performing the Islamic pillars that the Prophet came with such as prayer, fasting, zakah, pilgrimage, and all acts of worship and goodness, and refraining from evil acts, he will enter Paradise in the hereafter with Allah’s mercy. On the other hand, if he committed sins, Allah would reckon him as He, the Almighty, wills then he would enter Paradise. This is the doctrine of Ahlussunnah. In addition, knowledge is the opposite of ignorance which made this nation neglect the meaning of monotheism testimony. If one ignores its meaning, he will definitely contradict it whether by sayings, deeds, or beliefs. The method to know this testimony is by the following points: (1) Pondering over Allah’s names, attributes, and deeds, (2) Knowing that Allah is the only one who creates and manages his universe so he is worthy of worship alone, and (3) Knowing that Allah is the only one who grants people the obvious and hidden blessings in this world or the hereafter, which makes our hearts love, worship, and cling to Allah, without any partner. The greatest way to achieve these points is to ponder over the Noble Quran, for it is the best method to learn about monotheism. By pondering this great Book, one gets lots of benefits that he cannot get from any other method. A Muslim has to deeply learn about monotheism, for it is the key to Paradise but each key has teeth. Knowledge is one of its teeth that is a prerequisite for making one’s faith useful and accepted..

Abu Hurairah narrated, “We were with the Prophet ﷺ on a march then people’s provisions were exhausted to the extent that they were about to slaughter some of their camels. Omar said, ‘O Messenger of Allah, I propose that you collect people’s remaining provisions and invoke Allah upon them.’ He (the Prophet) did it accordingly. The one who had wheat came with it, the one who had dates came with them.” In another narration, “The one who had date-stones came with them.” Talha asked, “What did they do with date-stones?” Mujahed answered, “They were sucking them then drinking water afterward." Abu Hurairah resumed his first narration saying, "The Prophet invoked Allah until all people filled their stuff then said at that time, ‘I bear witness that there is no god but Allah and I am His messenger. Any servant meets Allah while undoubtedly believing this testimony will enter Paradise.'".

Commentary : Allah's grace over his servants is great and his mercy encompasses everything to the extent that anyone who dies while believing in Allah's oneness will enter Paradise. In this hadith, Abu Hurairah narrated that they were with the Prophet ﷺ on a march. Imam Muslim mentioned that it was the Battle of Tabouk in the ninth year AH. "People’s provisions were exhausted." In Bukhari's narration, Salama ibn Al-Akwa' narrated, "People's food ran short and they were in great need," to the extent that they were about to slaughter some camels they were riding. Omar ibn Al-Khattab advised the Prophet ﷺ to collect people’s remaining provisions, invoke Allah to get His blessings, and keep camels for riding and carrying people. The Prophet ﷺ agreed and asked people to collect food. Each brought his remaining food. "The one who had wheat came with it and the one who had dates came with them.” Mujahed ibn Jabr (one of this hadith's narrators) narrated, "The one who had date-stones came with them.” Talha ibn Musarref asked him, “What were they doing with the date-stones?” He means it is something that cannot be usually eaten. Mujahed answered, “They were sucking them then drinking water afterward,” if they did not find dates. This referred to the hardship and poverty they were experiencing and confirmed that the Prophet's companions brought all the food they had and none kept anything for himself. Afterward, the Prophet ﷺ invoked Allah who blessed the food to the extent that people filled their containers with that food. The Prophet ﷺ said, "I bear witness that there is no god worthy of worship but Allah and that I am the messenger of Allah." He affirmed Allah's oneness and his prophethood and truthfulness in what he received from Allah. This blessing is proof of his prophethood, for it is paranormal. Then he showed that whoever affirms Allah's oneness and Muhammad's prophethood, acts upon these testimonies, and dies while certainly believing in them Allah will enter him Paradise. As a result, people of monotheism will enter Paradise although some of them may be punished in Hell for their sins, but they will not be eternally in it. Finally, this hadith includes the following benefits: (1) It states the Companions' trust and belief in the Messenger of Allah, (2) It mentions the Prophet's apparent miracle proves his prophethood, (3) It shows the Prophet's modesty, for he accepted Omar's opinion and proposal, (4) It shows the possibility of advising the leader if there is a benefit even he does not ask for that, and (5) Desirability of collecting food for people, especially in the time of poverty..

As-Sunabehy narrated, “I went to Ubadah ibn As-Samet when he was about to die and cried.” Ubadah said, “Wait, why are you crying? By Allah, if I am asked about you, I will witness for you, if I am given the right to intercede, I will intercede for you, and if I am able to benefit you, I will definitely do it. By Allah! There is no hadith which I heard from the Messenger of Allah ﷺ which is good for you but I narrated it to you except one hadith. I will narrate it to you now, for this is my last breath. I heard the Messenger of Allah ﷺ say, "Whoever testifies that there is no god but Allah and that Muhammad is Allah’s Messenger Allah will forbid him to enter Hell.".

Commentary : Death is an inevitable destiny of all people. The wise is who performed righteous deeds ahead, regularly obeyed Allah, and followed the Messenger's method. In this hadith, Abderrahman ibn Usailah As-Sunabehy narrated that he visited the Prophetic companion Ubadah ibn As-Samet while he was dying of a severe illness. As-Sunabehy cried but Ubadah said to him, "Wait!" He advised him to slow down and be gentle with himself and asked him why he was crying. He swore by Allah saying: If I died before you, O Sunabehy and Allah asked my testimony on the day of Resurrection, I would testify for you with what I knew about you of good manners. If Allah allowed my intercession for anyone, I would intercede for you so He would save you. If I could benefit you, I would definitely do it. Then Ubadah swore that he narrated all goodness he heard from the Prophet ﷺ except a single hadith. He decided to narrate it once he made sure he was about to die. He narrated that he heard the Prophet ﷺ confirming that whoever affirms Allah's oneness and Muhammad's prophethood, acts upon these testimonies, and dies while certainly believing in them Allah will enter him Paradise and save him from Hell. It was said that the hadith means that the people of monotheism will enter Paradise although some of them may be punished in Hell for their sins, but they will not be eternally in it. Finally, the hadith contains the following lessons: (1) One should only speak about what is good for people and (2) Allah's blessings that he bestows upon His servants of monotheism..

Abu Hurairah narrated, “We were sitting around the Messenger of Allah (ﷺ) with Abu Bakr, Umar, and others. In the meanwhile, the Messenger of Allah (ﷺ) got up and left us. He was late to the extent that we were worried that he might be attacked by some when we were not there. We were alarmed and got up. I was the first to be alarmed. I went out to look for the Messenger of Allah (ﷺ), came to a garden belonging to the Banu An-Najjar, a section of the Ansar, and went round it while saying, “Will I find its door?” but I did not. I saw a stream flowing up a well and going through a wall. I drew myself together and came where the Messenger of Allah (ﷺ) was. He asked, ‘Is it you Abu Hurairah?’ I replied, ‘Yes, O Messenger of Allah (ﷺ).’ He said, ‘What is the matter with you?’ I replied, ‘You were among us, got up, and were late. We were afraid that you might be attacked by some when we were not there. We became alarmed and I was the first to be alarmed. So when I came to this garden, I drew myself together as a fox does while these people were following me.’ He gave me his sandals and said, ‘O Abu Huraira! Go with my sandals and give glad tidings of Paradise to whoever you meet outside this garden who testifies that there is no god but Allah while assuring of it in his heart.’ The first one I met was Umar who asked, ‘What are these sandals, O Abu Huraira?’ I replied, ‘They are the Prophet's ones. He gave them to me to give glad tidings of Paradise to whoever testifies that there is no god but Allah while assuring of it in his heart.’ Thereupon, Omar struck me on the breast so I fell on my back. He then said, ‘Go back, Abu Huraira.’ I returned to the Messenger of Allah (ﷺ) and started to weep. Omar followed me. The Messenger of Allah (ﷺ) said, ‘What is the matter, Abu Huraira?’ I said, ‘I met Omar and told him about what you said to me. He struck me on my breast so I fell on my back and he said to me, ‘Go back.’ The Messenger of Allah (ﷺ) said, ‘O Omar, what did you do that?’ He said, ‘O Messenger of Allah (ﷺ), may my father and my mother be sacrificed to you, did you send Abu Huraira with your sandals to give glad tidings of Paradise to whoever he met who testifies that there is no god but Allah while assuring of it in his heart?’ He said, ‘Yes.’ Umar said, ‘Do not do it, for I am afraid that people will stick to it alone. Let them do (good) deeds.’ The Messenger of Allah (ﷺ) said, ‘Well, let them.’”.

Commentary : The grace of Allah upon His servants is great and His mercy encompasses all things. His mercy necessitates that whoever dies believing in monotheism will enter Paradise, so a Muslim should know its meaning in a way that contradicts ignorance, for it is the key to Paradise. In this hadith, Abu Hurairah narrated that the Companions were sitting around the Prophet (ﷺ) with Abu Bakr, Umar, and others. The Prophet (ﷺ) got up and left them. He was late to the extent that they were worried that he might be attacked by some of his enemies while they were not with him. The companions were alarmed and started to look for him. Abu Hurairah was the first to be alarmed and look for him. He came to a garden owned by some tribes of Medina. When he did not find its door, he entered through a hollow in the wall, through which a stream of water was running. After he entered, the Prophet (ﷺ) gave him his shoes as a visible sign and asked him to give glad tidings of Paradise to whoever dying while certainly believing in Allah alone. A Muslim must firmly believe in this testimony without any type of doubt cast by devils or humans and act upon its required meaning. The Prophet (ﷺ) mentioned the heart in this context to confirm the importance of sincerity in monotheism. Once came out, Abu Hurairah met Omar who asked him about the sandals so Abu Hurairah related to him the whole story. As a result, Omar hit Abu Hurairah’s chest so he fell on his back. Omar did not want to hurt Abu Hurairah but he wanted to prevent him from reporting this hadith to people. He was afraid that people may have stuck to this testimony alone and neglected the rest of the Islamic rites. Both returned to the Prophet (ﷺ) who asked Omar about what happened with Abu Hurairah. Omar told him the whole details and asked him about the authenticity of the report that Abu Hurairah told him. Omar justified his reaction that he was afraid that people may have stuck to this testimony alone and neglected the rest of the Islamic rites. He proposed that Abu Hurairah would not inform people about this hadith, which the Prophet (ﷺ) approved. As a matter of fact, the reward mentioned in that hadith would be applicable until the Day of Resurrection. This hadith contains the following benefits: (1) It clarifies the Companions’ keenness and love for the Prophet (ﷺ), (2) It shows how leaders have to care about their followers’ rights and benefits and prevent what may harm them, (3) It is better to associate the important news with proof confirming it, (4) It mentions a great tiding to the people of monotheism, (5) A leader has to listen to his followers’ arguments. If the follower has the right, the leader has to stick to his opinion. Otherwise, the leader has to clear up any misunderstanding that the follower may have, (6) It is evidence of Omar’s firmness, wisdom, and understanding, (7) It shows the virtue of Abu Hurairah..

Al-Abbas ibn Abdulmuttaleb narrated that he heard the Messenger of Allah ﷺ said, "Whoever is pleased with Allah as a Lord, Islam as a religion, and Muhammad as a Prophet will taste the sweetness of faith.".

Commentary : Faith has wonderful secrets and sweetness tasted by hearts as we taste the sweetness of food and drink in our mouths. None will taste this sweetness except those whose hearts are full of it. When the heart is safe from deviating whims and misleading lusts, it feels the sweetness of faith. On the contrary, when it is sick with the previous diseases, it does not feel it and instead may taste the destructive whims and sins. In this hadith, the Prophet's saying, “He will taste the sweetness of faith,” means he will feel its sweetness which is what the believer finds in terms of comfort and intimacy with knowing and loving Allah and his Messenger ﷺ, knowing His blessing of choosing him a Muslim from the best Prophet's nation. His saying, "Whoever is pleased with Allah as a Creator ..." means he is convinced and satisfied with Allah as a Lord, Manager, Master, and God and pleased with his command while disbelieving in all what worshipped other than Him. His saying, "... Islam as a religion ..." means he is willingly satisfied with Islam as a method and doctrine while disbelieving in all other invalid religions. His saying, "... Muhammad as a messenger ..." means he is willingly satisfied with him as a leader and example in life and the revelation he received from Allah, obeys his commands, avoids his prohibitions, loves, and supports him. If a Muslim is pleased with these issues, all worldly issues become easier, for he deeply believes in Allah and truthfully surrenders to Allah and His legislation that the Prophet ﷺ received and conveyed to him. As a result, his heart feels tranquillity, comfort, and sweetness of faith. Finally, this hadith urges us to completely believe in Allah, his Prophet ﷺ, and His Book..

Abu Huraira narrated, "The Messenger of Allah ﷺ said, 'Faith has seventy - or sixty - odd branches. The uppermost of which is the saying, ' La ilaha illah Allah' and the least is the removal of harmful objects from the road. Modesty is a branch of faith.'".

Commentary : Faith is branches and degrees divided into sayings, acts, and beliefs. All good attributes fall under it. Ahlusunnah wal Jamaah believes that a believer's faith increases by doing righteous deeds and avoiding sins. His faith decreases as much as he disobeys and commits sins. In this hadith, the Prophet ﷺ confirmed that the complete faith consists of degrees that contain acts, and sayings of righteousness that reach seventy - or sixty - odd branches. Faith consists of (1) The heart's acts like believing in Allah's oneness, trust in Allah, fearing Allah, and hope of Allah's promise, (2) The tongue's acts like the two testimonies, remembering Allah, supplication, reciting the Quran, and others, and (3) The limbs' acts like prayer, fasting, relieving people, and supporting the oppressed. Whoever performs a righteous deed he completed a part of his faith. The Prophet confirmed that the faith's highest and best degrees, the foundation of faith, is the saying, “There is no god but Allah.” Believing in Allah's oneness, his control of the whole universe, his only being worthy of worship, and acting upon that are the foundations of faith. This great testimony is (1) The word of piety, (2) The most trustworthy handhold, (3) The difference between disbelief and belief, (4) The word that Prophet Ibrahim made remain among his descendants that they may return to, and (5) The word on which heavens and Earth are established and for which all beings created, (6) It is the reason for creation, command, reward, and punishment, and (7) It is Allah's right upon all of His servants. It is neither intended to verbally say it while ignoring its meaning nor behaving like hypocrites, but it is intended to verbally say, believe it with heart, love its people, and hate what contradicts it. Then the Prophet ﷺ explained that the least act of faith is to remove harmful things away from people's way like stones, thorns, etc. The Prophet also explained that modesty is one of faith's degrees. It is a moral that motivates one to leave evilness and prevents him from negligence. One's modesty with Allah means that He neither sees us where he prohibited nor loses us where He commanded us to be. In this sense, faith is the strongest motive for goodness and the greatest deterrent against evil. The Prophet mentioned modesty here, for it is a moral matter that our minds may forget that it is a faith's branch. This hadith refers that good morals are from faith. It collects all branches of faith which are beliefs, deeds, and morals, which all are complementary to faith. Moreover, this hadith generally mentioned all faith's branches, but they are detailed in the Prophet's Sunnah. Mentioning the number does not mean limiting it to sixty or seventy, but rather it indicates the abundance of faith's acts. Finally, the hadith clarifies the importance of modesty..

Sufian ibn Abdullah Ath-Thaqafy said, "I said, 'O Messenger of Allah, tell me something about Islam that I will not ask anyone after you.'" In another narration, he said, "... anyone but you." The Messenger ﷺ said, "Say, ‘I believe in Allah’ then keep to the straight path.”.

Commentary : Having a deep belief in Allah and seeking Islam's straight path as much as one can are the ways to success in this world and hereafter. The Prophet's companions were the keenest people asking him about what benefits them in these two stages. In this hadith, the companion Sufian ibn Abdullah Ath-Thaqafy asked the Prophet ﷺ about an Islamic act that may save and suffice him away from other Islamic ones. He asked him about a comprehensive concept of all Islam's principles and objectives. This concept should guide and suffice him, complete his religion, and save him from Hell in the hereafter. The Prophet ﷺ said to him, “Say, ‘I believe in Allah’ then keep to the straight path.” It means to certainly say "I believe in Allah," and be upright while following the faith's guidance and requirements. Uprightness leads to all righteous deeds and prevents all evil acts. Thus, the hadith means being steadfast in faith with regularly performing righteous acts guiding us to the straight path. One of the uprightness' glad tidings is Allah's saying, "Indeed, those who have said, 'Our Lord is Allah' and then remained on a right course - the angels will descend upon them, [saying], 'Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.'" (Fussilat: 30), and his saying, "Indeed, those who have said, 'Our Lord is Allah,' and then remained on a right course - there will be no fear concerning them, nor will they grieve. Those are the companions of Paradise, abiding eternally therein as reward for what they used to do." (Al-Ahqaf: 13, 14).

Abu Huraira narrated that the Messenger of Allah ﷺ said, "He whose neighbor is not secure from his wrongful conduct will not enter Paradise.".

Commentary : The Islamic teachings recommend all that is good for people to preserve harmony among them. It commands us to be kind to our neighbors whether they are relatives or strangers, Muslim or non-Muslim. This hadith is one of the most decisive hadiths in which the Prophet ﷺ mentioned the punishment for abusing our neighbors. His word, "...his wrongful conduct." means oppression and transgression. In a dire threat, he confirms that a Muslim does not harm or hurt his neighbor, which will prevent him from entering Paradise. In the two Sahihs, Aisha narrated that the Prophet ﷺ said, "Gabriel was recommending me about kindly and politely treating the neighbors so much so that I thought he would order me to make them as my heirs." His saying, "He will not enter Paradise ..." means that if he hurts his neighbor and dies while being a Muslim, he will not enter Paradise with the first groups, but he will be reckoned then enter Paradise due to his belief, except Allah forgives and pardons him. Finally, this hadith contains the following lessons: (1) It rebukes for harming neighbors, and (2) It confirms that misusing them is a way to be punished..

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On the authority of Abu Hurayrah (may Allah be pleased with him): The Messenger of Allah (peace and blessings of Allah be upon him) said: “When the Imam says: ‘Sami`a Allahu liman hamidah (Allah hears the one who praises Him),’ then say: ‘Allahumma Rabbana laka Al-hamd (O Allah, our Lord, to You belongs all praise).’ For indeed, whoever’s statement coincides with that of the angels, his past sins will be forgiven.”.

Commentary : Prayer is a tremendous act of worship and a connection between the servant and his Lord. It is witnessed by the angels—those who record and those who guard—who write the names of those who pray and those who do not. These angels glorify Allah and remember Him just as those praying do.
In this Hadith, the Prophet (peace and blessings of Allah be upon him) said: “When the Imam says, ‘Sami`a Allahu liman hamidah’ (Allah hears the one who praises Him),”—that is, during the prayer after rising from bowing—“then say: ‘Allahumma Rabbana laka Al-hamd’ (O Allah, our Lord, to You belongs all praise),” meaning: O our Lord, to You belongs all praise and gratitude. This is among the greatest forms of supplication and thankfulness to Allah, the Almighty. “For indeed, whoever’s statement coincides with that of the angels...”—that is, the angels say this supplication after the Imam says ‘Sami`a Allahu liman hamidah’, so whoever’s statement coincides with theirs in timing—“his past sins will be forgiven.” That is, his reward will be that Allah will erase what preceded of his sins. What is meant by forgiveness here is the expiation of minor sins, not major ones; for major sins require repentance, refraining from returning to them, and fulfilling the other necessary conditions.
This Hadith contains encouragement to praise Allah after rising from bowing, and to say what has been reported from the Prophet (peace and blessings of Allah be upon him) at that moment. It also affirms that the angels are present during the prayer and clarifies the virtue of praising Allah in prayer—and that it is a means of forgiveness of sins..

853

Anas ibn Malik (may Allah be pleased with him) said: "I have not prayed behind anyone whose prayer was more concise than that of the Messenger of Allah (peace and blessings of Allah be upon him) in completeness. And the Messenger of Allah (peace and blessings of Allah be upon him), when he said: ‘Sami`a Allahu liman hamidah (Allah hears the one who praises Him),' would stand until we would say: 'He has forgotten,' then he would say the Takbir and prostrate. And he would sit between the two prostrations until we would say: 'He has forgotten.'".

Commentary : The prayer of the Prophet (peace and blessings of Allah be upon him) was the best prayer. It was a complete prayer, performed with its pillars and actions in humility, with the enabling of the body's members in every posture. All this was done while being light and concise.
In this Hadith, Anas ibn Malik (may Allah be pleased with him) says: "I have not prayed behind anyone whose prayer was more concise than that of the Messenger of Allah (peace and blessings of Allah be upon him) in completeness." This means it was light and concise while completing its postures and pillars without any deficiency. Anas (may Allah be pleased with him) says: "And when the Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Sami`a Allahu liman hamidah (Allah hears the one who praises Him)’" This means he would stand for a long time after rising from the Ruku` (bowing) for supplication, until those behind him would think he had forgotten in his prayer. But it was neither forgetfulness nor an error from the Prophet (peace and blessings of Allah be upon him). Rather, it was his Sunnah in prayer. "He would say the Takbir and prostrate, and he would sit between the two prostrations until we would say: 'He has forgotten.'" This means he would sit and prolong the sitting between the two prostrations, and supplicate until those behind him would think he had forgotten in his prayer..

928

Narrated by Abu Hurayrah (may Allah be pleased with him), from the Prophet (peace and blessings of Allah be upon him), who said: "There is no shortcoming in prayer or Taslim..

Commentary : Prayer is one of the most excellent and noble deeds, serving as a connection between the servant and his Lord. Thus, the servant should perfect his prayer, being mindful that he stands before his Lord, performing it as Allah has commanded.
In this Hadith, the Messenger (peace and blessings of Allah be upon him) says: "There is no shortcoming in prayer," meaning: nothing should be diminished in prayer, whether in its pillars, recommended acts, etiquettes, posture, or number of units. "Or Taslim," meaning: one should not give greetings to anyone nor return greetings during prayer. Ahmad ibn Hanbal (may Allah have mercy on him), the well-known Imam — said, "meaning" the interpretation of the Hadith, "in my view" — that is, from his own opinion, not transmitted from anyone else: "that you should not greet" anyone if you are in prayer, "nor should you be greeted" by anyone when you are in prayer. "A man has shortcomings," meaning: he diminishes, "in his prayer and then leaves it" — that is, he ends his prayer — "while he is still in doubt about it," not knowing how much he has prayed; whether he prayed three or four Rak`ahs. The one who doubts in prayer should build upon the lesser number, then complete it based on that, so that he may emerge from doubt with certainty that he has completed his prayer. Then he should perform the two prostrations of forgetfulness.
This Hadith emphasizes the importance of humility in prayer and avoiding external influences that can cause the worshipper to lose focus and diminish their reverence..

943

On the authority of Anas ibn Malik (may Allah be pleased with him): The Prophet (peace and blessings of Allah be upon him) used to make a sign during the prayer..

Commentary : In the early period, the one praying was permitted to do certain things—such as returning greetings of Salam and similar actions. However, these allowances were later abrogated. Silence and refraining from turning away became mandatory during the prayer.
In this Hadith, Anas ibn Malik (may Allah be pleased with him) reported: “The Prophet (peace and blessings of Allah be upon him) used to make a sign during the prayer.” That is: he would make a sign that conveyed meaning while he was in prayer, and someone outside the prayer could understand what the Prophet (peace and blessings of Allah be upon him) intended by his sign—whether it was to command, prohibit, return a greeting, or other such matters.
It was said that what is meant by the sign here is the pointing with the index finger during the Tashahhud..

947

On the authority of Abu Hurayrah (may Allah be pleased with him): The Messenger of Allah (peace and blessings of Allah be upon him) forbade Ikhtisar in prayer..

Commentary : Prayer is a tremendous act of worship. The servant must stand in it before his Lord and Master in the posture of one who is humble and fully devoted. Glorifying and sanctifying Allah is mandatory therein, and one must avoid disgraceful and blameworthy postures during prayer.
In this Hadith, Abu Hurayrah (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) forbade Ikhtisar in prayer.” And in another narration: “It is prohibited to place the hands on the waist during the prayer.” Ikhtisar refers to placing the hand on the waist — whether one hand or both — on one or both sides of the body. Ibn `Umar (may Allah be pleased with him) said in one narration: “This is crucifixion, and the Messenger of Allah (peace and blessings of Allah be upon him) forbade us from it.”
This Hadith contains a prohibition against resembling the Jews and the Christians..

1002

Ibn `Abbas (may Allah be pleased with him) said: “I used to recognize the completion of the prayer of the Messenger of Allah (peace and blessings of Allah be upon him) by the Takbir.”.

Commentary : The Prophet (peace and blessings of Allah be upon him) taught his Ummah the mandatory duties and religious rulings through both speech and action, and he clarified all of that in the most complete manner. Since prayer is among the most important obligations, he used to teach them how to perform it.
In this Hadith, `Abdullah ibn `Abbas (may Allah be pleased with him) said: “I used to recognize the completion of the prayer of the Messenger of Allah (peace and blessings of Allah be upon him) by the Takbir.” That is, by his departure from the prayer. This indicates that his Taslim (ending salutation) was not always audible. The phrase “by the Takbir” means that when the Prophet (peace and blessings of Allah be upon him) completed the mandatory prayer and concluded it with the Taslim, he would glorify Allah and remember Him in a raised voice. This action is understood to have occurred either at specific times or during the early period of Islam, so that the people could learn the remembrance after the prayer. The Takbir mentioned here is not exclusive or limited to that alone, as other narrations indicate that the Prophet (peace and blessings of Allah be upon him) would also raise his voice with Tahlil (saying La ilaha illa Allah) and supplication (Du`a’) after the mandatory prayer..

1036

It was narrated from Al-Mughirah ibn Shu`bah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “If the Imam stands up after the second Rak`ah and remembers before he fully rises to a standing position, he should sit back down. But if he has already stood up completely, he should not sit down, and he must perform the two prostrations of forgetfulness (Sujud As-Sahw).”.

Commentary : Prayer is the pillar of the religion, and the Prophet (peace and blessings of Allah be upon him) gave great attention to teaching its rulings.
This Hadith clarifies one of the rulings related to congregational prayer. The Prophet (peace and blessings of Allah be upon him) said: “If the Imam stands up after the two Rak`ahs,” meaning if he rises after the second Rak`ah and forgets to perform the middle Tashahhud in a three- or four-unit prayer, “and remembers before he fully rises to a standing position,” meaning, before his body becomes upright in the third Rak`ah, “he should sit back down” and complete the middle Tashahhud. However, “if he has already stood up completely, then he should not sit down,” but instead should continue his prayer as normal. In this case, “he must perform the two prostrations of forgetfulness (Sujud As-Sahw)” to compensate for the omission. This ruling also applies to an individual praying alone..

1084

It was narrated from Anas ibn Malik (may Allah be pleased with him) that he said: "The Messenger of Allah (peace and blessings of Allah be upon him) would perform the Jumu`ah (Friday) prayer when the sun had passed it to zenith.".

Commentary : The best guidance is the guidance of the Prophet Muhammad (peace and blessings of Allah be upon him), who taught his Ummah all matters pertaining to the religion, including prayer, its timings, and its manner. The Jumu`ah (Friday) prayer, in particular, holds a special rank and importance in Islamic law.
In this Hadith, Anas ibn Malik (may Allah be pleased with him) says: “The Messenger of Allah (peace and blessings of Allah be upon him) would perform the Jumu`ah prayer when the sun had had passed it to zenith.” That is: he would pray it at midday, after the sun had moved away from the center of the sky, which is the time of Zawal (zenith), so he would pray it after Zawal. This indicates that the Prophet (peace and blessings of Allah be upon him) used to pray Jumu`ah after Zawal. Some reports suggest it may be valid to perform it slightly before Zawal, but performing it afterwards is considered more appropriate. This practice also avoids confusion or difficulty for those upon whom Jumu`ah is not mandatory, who would still pray Dhuhr. If the call to prayer is given after Zawal, it ensures that those praying at home or not attending Jumu`ah do not mistakenly offer Dhuhr before its prescribed time, since Dhuhr only begins after the sun has declined from its height..

1109

On the authority of Buraydah (may Allah be pleased with him): The Messenger of Allah (peace and blessings of Allah be upon him) was delivering a Khutbah to us when Al-Hasan and Al-Husayn (may Allah be pleased with them) approached, wearing two red garments. They were stumbling and getting up again. So he descended from the Minbar, picked them up, and ascended the Minbar with them. Then he said (interpretation of the meaning): {Indeed, your wealth and your children are but a trial} [Al-Anfal 8:28] “I saw these two and could not remain patient.” Then he resumed the Khutbah..

Commentary : The heart of the Prophet (peace and blessings of Allah be upon him) overflowed with mercy, tenderness, and love for his family.
In this Hadith, Buraydah Al-Aslami (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) was delivering a Khutbah to us when Al-Hasan and Al-Husayn (may Allah be pleased with them) approached, wearing two red garments . They were stumbling and standing back up. That is, they were wearing red garments, and due to their young age, they would trip and fall, then rise again. So he descended — meaning the Prophet (peace and blessings of Allah be upon him) came down from the Minbar (the pulpit in a mosque from which sermons are delivered) and interrupted the Khutbah. Then he carried them, ascended the Minbar with them, and said to his Companions (may Allah be pleased with them): [Allah Says] (interpretation of the meaning): {Indeed, your wealth and your children are but a trial} [Al-Anfal 8:28] “I saw these two and could not remain patient.” This demonstrates the depth of his love for them. “Then he resumed the Khutbah”.
This Hadith affirms the virtue and noble status of Al-Hasan and Al-Husayn (may Allah be pleased with them). It also demonstrates that the Khatib may interrupt the Khutbah if a pressing need or unanticipated situation arises..

1113

On the authority of `Abdullah ibn `Amr (may Allah be pleased with him): from the Prophet (peace and blessings of Allah be upon him), who said: “Three types of people attend the Jumu`ah prayer: A man who attends and engages in idle talk — and that is his share of it. A man who attends and supplicates — and he is a man who supplicates to Allah; if He wills, He grants it, and if He wills, He withholds it. And a man who attends with attentiveness and silence, does not step over the neck of a Muslim, and does not harm anyone — it is an expiation for him until the next Jumu`ah, plus three additional days. That is because Allah the Exalted Says (interpretation of the meaning): {Whoever brings a good deed will have ten times the like thereof.}.

Commentary : Friday (Jumu`ah) is a great day; it is the weekly `Eid for the Muslims. The Jumu`ah prayer carries a great reward for those who attend it, listen attentively to its Khutbah, and pay close attention to the Khatib. However, not all those who attend the Jumu`ah prayer are on the same level — people differ in that regard.
This Hadith clarifies the types of people who attend the Friday prayer and what they gain from it. The Prophet (peace and blessings of Allah be upon him) said: “Three types of people attend the Jumu`ah prayer…” That is, people attend the Friday prayer and are divided into three categories based on the degree of reward they attain: “A man who attends and engages in idle talk — and that is his share of it.” This is the first category: one who comes to the prayer but engages in idle talk, which includes any speech without benefit — even saying to one’s brother, “Be quiet.” Whoever engages in idle talk has no portion of the reward of Jumu`ah; rather, his entire share from it is merely the speech he uttered. “And a man who attends and supplicates — and he is a man who supplicates to Allah; if He wills, He grants it.” This is the second category: the one who attends Jumu`ah in order to supplicate to Allah, knowing that there is a moment on Friday in which supplications are answered. His supplication, however, is subject to the Will of Allah — if He wills, He answers it and grants him what he asked for, whether immediately or eventually. “And if He wills, He withholds it.” That is, He does not respond to the supplication, nor grant what was asked for, or He delays fulfilling it until a later time. “And a man who attends with attentiveness and silence, does not step over the neck of a Muslim, and does not harm anyone…” This is the third category: one who listens attentively and remains silent, not speaking during the Khutbah. He sits in his place and does not move about, nor does he advance between the rows, nor step over the necks of people. This is avoided by arriving early and sitting where space is available. “…then it is an expiation for him until the next Jumu`ah, along with an additional three days.” That is, his Friday prayer becomes an expiation for the sins committed during the next ten days — that is, until the next Jumu`ah, plus three extra days — because each good deed is multiplied tenfold. Allah Says (interpretation of the meaning): {Whoever brings a good deed will have ten times the like thereof} [ Al-An`am 6:160] Thus, the Friday prayer becomes an expiation for one’s sins for a full ten days — the upcoming week plus three more — because each day is rewarded tenfold, and a single good deed is multiplied by ten. The narrations indicate that this expiation applies to minor sins; as for major sins, they require sincere repentance.
This Hadith also highlights the virtue of Jumu`ah. It contains a warning against idle speech and talking during the Friday sermon, as it causes the loss of reward. It encourages attentive listening and proper conduct during Jumu`ah, which carries great reward. It also affirms that supplication and deeds are subject to the Will of Allah — if He wills, He accepts them, and if He wills, He rejects them..

1164

It is narrated on the authority of `Abdullah ibn Zayd (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings of Allah be upon him) asked for rain while wearing a Khamisah (black garment). He intended to lift the bottom part of it to make it reach higher, but when it became heavy, he folded it round on his shoulder..

Commentary : The prayer of Istisqa’ (prayer for rain) was prescribed to ask for rain and water when it is absent or delayed beyond its usual time. In it, the Imam and the worshippers perform two Rak`ahs (units) with humility, seeking the Mercy of Allah - asking Allah to send down rain upon them.
In this Hadith, `Abdullah ibn Zayd (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) prayed the Istisqa’ prayer while wearing a Khamisah.” The Khamisah is a black, square piece of cloth made of wool or mixed fabric with stripes and markings. The narration reads that "The Prophet (peace and blessings of Allah be upon him) intended to lift the bottom part of it to make it reach higher," showing more humility and servitude to Allah (Glorified and Exalted is He). However, the narration continues, "when it became heavy, he folded it round on his shoulder". The shoulder here refers to the part of the body including the upper arm and the base of the neck. This means he placed what was on his right side to the left and what was on the left side to the right. If the garment had not been heavy, he would have flipped it completely, making its top side the bottom..

1205

Anas ibn Malik (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) would not depart from a place where he had settled until he prayed Adh-Dhuhr. A man asked him, "Even if it is in the middle of the day?" He replied, "Even if it is in the middle of the day.".

Commentary : The Companions (may Allah be pleased with them) were keen to transmit everything about the Prophet (peace and blessings of Allah be upon him) to clarify his acts of worship and guidance in all circumstances for those who came after them.
In this Hadith, the noble Companion Anas ibn Malik (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings of Allah be upon him), whenever he stopped at a place, i.e., when he paused during travel to rest and settle for a short while, he would not depart until he had performed Adh-Dhuhr prayer. A man asked him, that is, a man asked the noble Companion who narrated the Hadith, seeking clarification: “Even if it was in the middle of the day?” That is, did the Prophet (peace and blessings of Allah be upon him) still act this way even if it was the middle of the day? The noble Companion Anas (may Allah be pleased with him) said: "Even if it is at midday," i.e., yes, the Prophet (peace and blessings of Allah be upon him) would indeed do so, even if it was at midday. What is meant here is the beginning of the Dhuhr prayer time, not that he would pray before noon.
This Hadith highlights the Prophet’s readiness for prayer and his attention to its appointed times. It also emphasizes the importance of being diligent in performing the prayer, whether during travel or while settled, and of observing the Dhuhr prayer at its earliest prescribed time..

1459

Ibn `Abbas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) was given the Seven Oft-Repeated Surahs, and Musa (Moses, peace be upon him) was given six. When he threw down the tablets, two were lifted, and four remained..

Commentary : The Quran is the revealed Book of Allah, which He bestowed upon the Prophet (peace and blessings of Allah be upon him) and his nation; in it, He clarified for them the truth and guidance.
In this Hadith, Ibn `Abbas (may Allah be pleased with him) said: "The Messenger of Allah (peace and blessings of Allah be upon him) was given," meaning Allah bestowed and favored him, granting him "Seven Oft-Repeated Surahs "; here it refers to seven long, major Surahs, not Al-Fatihah. It was said that it refers to the Surahs from Al-Baqarah to At-Tawbah, and it was also said it refers to Al-Baqarah, Al `Imran, An-Nisa’ Al-Ma’idah, Al-An`am, Al-A`raf, and Yunus. It was also said it refers to Al-Baqarah, Al `Imran, An-Nisa’, Al-Ma'idah, Al-An`am, Al-A`raf, and Al-Anfal with Bara'ah (At-Tawbah) as one Surah, in which examples, news, lessons, obligations, Hudud (pl. Hadd; fixed legal punishment), stories, and rulings are clarified.
"And Musa (peace be upon him) was given," meaning Allah bestowed and favored him by giving him "six," i.e. tablets, "when he threw the tablets," meaning he cast them unintentionally after being overtaken by anger upon seeing the Children of Israel worshipping the calf, unaware of his action; these were the tablets inscribed with the details of everything, commands, rulings, and guidance, "two were lifted" from those tablets. Only four remained, indicating that a significant portion of the revelation was removed from him, it was said that the knowledge of the Ghayb (the Unseen) is what was lifted, while the rulings stayed intact.
The Hadith indicates the merit of the Muslim Ummah over other nations. It also indicates the lifting of goodness from previous nations due to mistakes..

1489

It was narrated from Ibn `Abbas (may Allah be pleased with him) that he said: Supplication (Mas'alah) is to raise your hands to the level of your shoulders or thereabouts; Istighfar is to point with a single finger; and Ibtihal is to extend both hands fully..

Commentary : `Abdullah ibn `Abbas (may Allah be pleased with him) was a knowledgeable scholar and jurist, widely recognized for his deep understanding. He was granted the Prophet’s supplication (peace and blessings of Allah be upon him) for insight in jurisprudence and interpretation. He dedicated himself to teaching the people their religion, clarifying difficult matters, and interpreting complex issues.
In this Hadith, the noble Companion `Abdullah ibn `Abbas (may Allah be pleased with him) says: "Supplication (Mas’alah) is to raise your hands to the level of your shoulders or thereabouts." The term "shoulders" refers to the height of the shoulder joints, where the upper arm (humerus) meets the shoulder blade “Or thereabouts” indicates that the exact height may vary slightly. The point being made by Ibn `Abbas (may Allah be pleased with him) is to explain the manner in which one should supplicate, demonstrating humility and sincerity by raising the hands in supplication. He continues: " Istighfar” that is seeking forgiveness from Allah, “is to point with a single finger," referring to the index finger during supplication. “Ibtihal,” which refers to pleading earnestly and humbly before Allah, whether seeking relief from hardship or the servant asking for a particular need from Allah, it is described as: "to extend both hands fully," raising them high to the extent that the whiteness of the underarms may be seen.
The purpose of this explanation from Ibn `Abbas (may Allah be pleased with him) is to teach people the proper etiquette of supplication and the refined conduct expected when asking Allah. True humility and desperation in prayer increase the chances of one's supplication being accepted.
This Hadith also illustrates the virtue of Ibn `Abbas (may Allah be pleased with him), his deep insight into religious matters, and his excellence in educating others. It also emphasizes that genuine humility and desperation in supplication increase the likelihood of it being answered..

1533

It is narrated on the authority of Jabir ibn `Abdullah (may Allah be pleased with him) that: A woman said to the Prophet (peace and blessings of Allah be upon him), "Say Salah upon me and my husband." The Prophet (peace and blessings of Allah be upon him) said, "May the Salah of Allah be upon you and your husband.".

Commentary : The Prophet (peace and blessings of Allah be upon him) was compassionate and generous, never turning away a seeker or denying a request. He was never asked for anything and withheld it from anyone who asked.
In this Hadith, a woman said to the Prophet (peace and blessings of Allah be upon him): "Say Salah upon me and my husband." That is, O Messenger of Allah, supplicate to Allah to bless me and my husband. The Prophet (peace and blessings of Allah be upon him) said: "May the Salah of Allah be upon you and your husband." The Salah of Allah is His Praise (Glorified and Exalted be He), in the presence of the angels for the one being invoked upon.
In this Hadith, Salah upon someone other than the Messenger of Allah (peace and blessings of Allah be upon him) is mentioned, and it is prescribed for his family, wives, descendants, or others along with the Salah upon the Prophet (peace and blessings of Allah be upon him), and is prescribed individually. However, it is prohibited if it is for a specific person or group if it is taken as a distinctive practice that is not neglected, as the Shiites do with `Ali ibn Abi Talib (may Allah be pleased with him); for when they mention him, they say Salah, "i.e., peace and blessings of Allah be upon him," and they do not say that for someone better than him; this is prohibited and it is mandatory to abandoned it.
However, if it is done occasionally without making it a distinctive practice, as in this Hadith where the Prophet (peace and blessings of Allah be upon him) said Salah for the woman and her husband, and in other Hadiths where Salah was mentioned for some people; this is permissible, and with this clarification, the different evidence are reconciled and contradictions avoided..

119

Narrated by `A’ishah (may Allah be pleased with her): that the Prophet (peace and blessings of Allah be upon him) used to perform Wudu’ before going to sleep..

Commentary : Purity and cleanliness are among the signs of the believer, and it was from the Prophet's (peace and blessings of Allah be upon him) practice to maintain this at all times as much as he was able.
This Hadith explains some of these meanings, where the Mother of the Believers, `A’ishah (may Allah be pleased with her), informs us that the Prophet (peace and blessings of Allah be upon him): "used to perform Wudu’ before going to sleep," meaning: it was his habit to perform the Wudu’ for prayer before going to sleep..

616

It is narrated on the authority of Abu Umamah (may Allah be pleased with him) that he said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) delivering a sermon during the Farewell Pilgrimage, in which he said, "Fear Allah, your Lord; perform your five prayers; fast during your month; pay the Zakah of your wealth; obey those in authority among you; and you will enter the Paradise of your Lord.".

Commentary : Drawing closer to Allah by performing what Allah has enjoined, such as prayer, fasting, mandatory almsgiving (Zakah), and pilgrimage, is among the most beloved deeds to Allah the Exalted, and one of the greatest means of entering Paradise.
In this Hadith, Abu Umamah Al-Bahili (may Allah be pleased with him) said: "I heard the Messenger of Allah (peace and blessings of Allah be upon him) delivering a sermon during the Farewell Pilgrimage, in which he said: “Fear Allah, your Lord,” meaning: place a barrier between yourselves and the Punishment of Allah, fear Him as though you see Him, comply with His commands, and avoid His prohibitions. “Perform your five daily prayers,” meaning: perform the five prayers that Allah has enjoined upon you at their prescribed times and observe them consistently. “fast during your month,” meaning: the month of Ramadan. “Pay the Zakah of your wealth,” meaning: pay the due right of Allah from your wealth when it reaches the Nisab (minimum threshold that incurs the obligation of Zakah) and a full lunar year has passed over it. “Obey those in authority among you,” meaning: obey your leader and the one in authority over you, and do not disobey or oppose him. Their obedience is only in what is right. But if they command something that involves disobedience to Allah, then there is no obedience to any created being in disobedience to the Creator.
“You will enter the Paradise of your Lord,” meaning: your reward for doing so is that Allah the Exalted, will admit you to Paradise. The reward for the one who fulfills what Allah has enjoined upon him is Paradise and its bliss.
The Hadith includes the command to fulfill what Allah has prescribed of prayer, fasting, and Zakah (mandatory almsgiving).
And in it is the command to obey the ruler and not to oppose or disobey him..

675

Ibn `Umar (may Allah be pleased with him) narrated: The Messenger of Allah (peace and blessings of Allah be upon him) prescribed the charity of Al-Fitr upon males and females, free persons and slaves: a Sa` of dates or a Sa` of barley. He said: So the people began to equate it to half a Sa` of wheat..

Commentary : In this Hadith, `Abdullah ibn `Umar (may Allah be pleased with him) said: "The Messenger of Allah (peace and blessings of Allah be upon him) prescribed the charity of Al-Fitr," referring to Zakat Al-Fitr given at the end of Ramadan. The wisdom behind its obligation includes: to spare the poor from having to ask on the day of `Eid, and to purify the fasting person from (the sinfulness of) any idle talk or inappropriate behavior that may have occurred during the fast. He continued: "males and females, free persons and slaves," indicating that it is mandatory upon every Muslim individual, whether young or old. The obligation is fulfilled on behalf of minors by their parents or guardians, and on behalf of slaves by their masters. It is to be given as "a Sa` of dates or a Sa` of barley," where a Sa` is equivalent to four Mudds, and a Mudd is the amount that fills two cupped hands. Ibn `Umar further stated: "Then people began to equate it," meaning that they began to give Zakat in an amount equivalent to a Sa` of dates or barley.
It is said that the “people” referred to here were Mu`awiyah ibn Abu Sufyan (may Allah be pleased with him) and those who followed his view, who substituted it with "half a Sa` of wheat," i.e., wheat instead of dates or barley..

982

It is narrated on the authority of Buraydah ibn Al-Husaib Al-Aslami (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said, "The believer dies with sweat on his forehead.".

Commentary : The severity of death and its agonies are not necessarily signs of punishment or a bad end. This is clarified in the Hadith in which the Prophet (peace and blessings of Allah be upon him) said: "The believer dies with sweat on his forehead." It has been said that this refers to the intensity of death, such that his forehead sweats as a means of purifying his sins or elevating his rank. It is also said to be a sign of a good ending. Others interpret it as a metaphor for the believer’s lifelong striving in seeking lawful sustenance and his self-discipline through fasting and prayer until he meets Allah (Glorified and Exalted is He). It is also said that his forehead sweats out of modesty when receiving the glad tidings at the moment of death. The "forehead" here refers to the front part of the head.
Ahmad, Ibn Majah, At-Tirmidhi (may Allah have mercy on them), and others narrated from Sa`d ibn Abu Waqqas (may Allah be pleased with him) that he said: "The Prophet (peace and blessings of Allah be upon him) was asked: Which people are most severely tested?" He said: "The prophets, then the most exemplary and then the next best, are tested. A man is tested according to the strength of his faith. If he is firm in his faith, his trials are severe, and if there is weakness in his faith, his trials are made easier for him.".

1131

It is narrated on the authority of Ruwayfi` ibn Thabit (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings of Allah be upon him) said, “Whoever believes in Allah and the Last Day let him not water his seed to the offspring of another..

Commentary : Islam has prescribed specific rulings to safeguard honor and lineage, especially given that, during times of war, female captives would be taken and distributed among the warriors. Additionally, the buying and selling of slave women (concubines) was a common practice. All such women were lawfully permissible (for intimacy) to their lawful owners. Therefore, Islam legislated the practice of ensuring wombs are free (of pregnancy) when these women were transferred from one man to another.
In this Hadith, the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever believes in Allah and the Last Day,” meaning: whoever has complete faith, affirming and acknowledging belief in Allah and the Last Day, and adheres to the laws of Islam, “ let him not water his seed to the offspring of another” that is, he should not deposit his seed ( i.e., have intercourse) except in a womb that is reliably known to be free of any legal impediments to intercourse (i.e., pregnant by or married to another man). This directive came in light of the practice at the time, where men would purchase slave women or acquire female captives in war, who would then be distributed among the warriors or rightful claimants. The Prophet (peace and blessings of Allah be upon him) instructed them to ensure the wombs were free(of pregnancy) before engaging in intercourse. He (peace and blessings of Allah be upon him) said in the Hadith regarding the captives of Awtas: “A pregnant woman must not be approached until she gives birth, and a non-pregnant woman until she menstruates once.” He thus prohibited a man from engaging in intercourse with a woman who is pregnant by another man. This is because pregnancy in the womb is like a crop in the soil, and a man’s water (i.e., semen) is what nourishes what lies within the wombs of women.
Therefore, every believer must be cautious with his seed and only place it where Allah and His Messenger have permitted, where there is no ambiguity or religious doubt. Some scholars have stated that the fetus may continue to grow nourished by the semen of the second man, and then be born, appearing as though it is a child shared between two men. This may lead to the newborn inheriting from the second man while it is, in fact, the child of another, or the second man taking ownership of the child while he is, in fact, his own son. For this reason, the Prophet (peace and blessings of Allah be upon him) forbade intercourse with pregnant slave women and captives until they have delivered or experienced one menstrual cycle..

1138

It is narrated on the authority of Abu Sa`id Al-Khudri (may Allah be pleased with him) that he said: Coitus interruptus was mentioned in the presence of the Messenger of Allah (peace and blessings of Allah be upon him) and he said: Why would one of you do that? Ibn Abu `Umar added in his narration: He did not say, "None of you should do that." They both said in their narrations: "For there is no soul that Allah has decreed to be created except that He is its Creator.".

Commentary : Every creature has had its lifespan and offspring decreed by Allah, and the Pen has already recorded this; therefore, practicing coitus interruptus to prevent offspring is ultimately of no real benefit.
In this Hadith, Abu Sa`id (may Allah be pleased with him) reported: "Coitus interruptus was mentioned," referring to the act of withdrawing the male organ from the vagina before ejaculation. This discussion took place "in the presence of the Messenger of Allah (peace and blessings of Allah be upon him)," i.e., during his gathering. The Prophet (peace and blessings of Allah be upon him) responded with a tone of disapproval, saying: "Why would one of you do that!" This question expresses disapproval of the practice, which is often done to avoid conception. However, the Prophet (peace and blessings of Allah be upon him) reminds them that all matters are ultimately determined by the decree of Allah. If Allah wills for a child to be conceived, it will happen, whether through intentional intercourse or even if ejaculation occurs before withdrawal, without the person realizing it. Thus, the will and decree of Allah will inevitably come to pass.
At-Tirmidhi said that Ibn Abu `Umar added to his narration, and he [the Prophet] did not say: "None of you should do that," meaning that the Prophet (peace and blessings of Allah be upon him) did not explicitly forbid his Companions (may Allah be pleased with them), but rather indicated that it is preferable to leave that. In the narration by Al-Bukhari, the Prophet (peace and blessings of Allah be upon him) said: "Do you indeed do that?" "There is no blame upon you if you do not do that." Then the Prophet (peace and blessings of Allah be upon him) said: "For there is no soul that Allah has decreed to be created except that He is its Creator." Another narration reads: "Except that it will come forth." That is, Allah has ordained the means for its emergence, even if the man takes precautions through coitus interruptus.
It was said that among the reasons for practicing coitus interruptus is that the woman is nursing, and there is concern for the infant she is nursing in that case; or that the man has limited means and desires to have fewer children; or due to fear of having a child with a slave woman, which would result in the child being born into slavery. However, none of these reasons can stand against the divine command and decree of Allah, and indeed, it is Allah Who provides..

1149

Ibn `Abbas (may Allah be pleased with him) was asked whether, if a man had two female slaves, and one of them nursed a slave-boy, and the other had nursed a slave-girl, is it permissible for the boy to marry the girl? He said, "No. The origin of the milk is one.".

Commentary : The Successors of the Companions (Tabi`un) used to ask the Companions (may Allah be pleased with them) and learn the religion from them. The Companions (may Allah be pleased with them) were keen to transmit the religion to them, teach them, and issue Fatwas for them concerning the new matters that arose.
In this Hadith, the Successor `Amr ibn Ash-Sharid (may Allah have mercy on him) narrated: "`Abdullah ibn `Abbas (may Allah be pleased with him) was asked whether, if a man had two female slaves, and one of them nursed a slave-boy, and the other had nursed a slave-girl." That is: one of the two slave women suckled a female child, and the other slave woman suckled a male child. Then he was asked: "Is it permissible for the boy to marry the girl?" That is: is it permissible for the boy who was suckled by the first slave woman to marry the girl who was suckled by the second? Ibn `Abbas (may Allah be pleased with him) said, “No,”—that is, it is not permissible for them to marry one another. “The origin of the milk is one,” meaning: both women were owned by the same man, and it was he who fathered both children. The milk by which the two infants were breastfed was produced as a result of a single man’s procreative act, and thus the children are considered milk-siblings..

1894

Abu Qatadah (may Allah be pleased with him) is reported to have said: The Messenger of Allah (peace and blessings of Allah be upon him) said, "The one who serves drinks to the people is the last to drink.".

Commentary : Islam promotes manners and conduct that elevate the spirit of those who uphold them, whether in private or in public.
Among the examples of this is what the Prophet (peace and blessings of Allah be upon him) teaches in this Hadith how one should serve the community, how such service uplifts a person’s character, and how one should prioritize the collective interest in all aspects of life.
This Hadith is an abridged version of another narration in which it is mentioned that when the Companions lost access to water during one of their journeys, Abu Qatadah (may Allah be pleased with him) said: "They were saying, ‘O Messenger of Allah, we are perishing, we are thirsty!’ So he replied, ‘There is no destruction upon you.’ Then he said, ‘Bring me my Ghumar,’ meaning, bring me my small cup, and the Ghumar is a small vessel." He continued: "Then the Prophet (peace and blessings of Allah be upon him) called for the water container (used for Wudu’; Mida'ah), and he began to pour, while I, Abu Qatadah, was giving the people to drink. As soon as the people saw water in the container, they rushed toward it. But the Messenger of Allah (peace and blessings of Allah be upon him) said, ‘Pour it gently, each of you will have enough to drink.’ So they did as he said, and the Messenger of Allah (peace and blessings of Allah be upon him) continued to pour, and I continued to serve them until no one remained except myself and the Messenger of Allah (peace and blessings of Allah be upon him). Then the Messenger of Allah (peace and blessings of Allah be upon him) poured and said to me, ‘Drink.’ I replied, ‘I will not drink until you drink, O Messenger of Allah.’ He said, ‘The one who serves the people is the last to drink.’" That is, whoever takes on the task of serving others should delay their own turn until everyone has been served.
The Hadith indicates: Whoever is entrusted with an affair of the Muslims must strive for the benefit of the Muslims and delay his own benefit until their benefit is fulfilled.
It highlights the Shari`ah's encouragement to spread virtuous morals among Muslims.
It also indicates the good manners and commitment that the Companions (may Allah be pleased with them) showed toward the Messenger of Allah (peace and blessings of Allah be upon him)..

2428

On the authority of Abu Sa`id Al-Khudri and Abu Hurayrah (may Allah be pleased with them), they said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "The servant will be brought on the Day of Resurrection, and Allah will say to him: 'Did I not give you hearing, sight, wealth, children, and did I not make the cattle and tillage subservient to you, and did I not allow you to hold leadership of people and to settle in Riba`? Did you not think that you would meet Me on this Day of yours?' So he will say: 'No.' So Allah will say to him: 'Today you shall be forgotten just as you have forgotten Me.'".

Commentary : Every servant will be presented before Allah, the Almighty and Majestic, and He will make him acknowledge His blessings that He bestowed upon him in the world, and He will ask him: What did you do with them? And did he fulfill their due gratitude and not neglect the Rights of Allah concerning them?
In this Hadith, the Prophet (peace and blessings of Allah be upon him) says: "The servant will be brought on the Day of Resurrection," meaning for the reckoning and presentation before Allah, "and Allah will say to him," meaning He will ask him and confirm: "Did I not grant you hearing, sight," meaning did I not bestow upon you the blessing of sight and hearing, "wealth, and children," meaning and I provided you with wealth and children, "Did I not subject," meaning I made subservient "the cattle and the tillage to you" from livestock, horses, and cultivation, "allow you to hold leadership," I allowed you to be a leader and a person of status among the people, and in your community, “and to settle in Riba`” — meaning: you possessed Riba`, which refers to homes and cultivated lands. And it was also said: it refers to taking one-fourth of the spoils of war. Then He — the Exalted — will say to him: "Did you not think that you would meet Me on this Day of yours?" That is: Did you believe that there is resurrection, life after death, reckoning, Paradise, and Hell on the Day of Resurrection? "The servant says, 'No,' meaning: I did not think there would be a resurrection after death, and that there would be an accounting on this day. Allah Says to him, 'Today,' on this day, 'you shall be forgotten,' meaning: you will be left neglected, I will turn away from you and abandon you, and withhold My Mercy from you, and you will be treated as one forgotten, 'as you forgot Me,' meaning: this is your recompense as you forgot My obedience and gratitude for the blessings I bestowed upon you..

2883

It is narrated on the authority of An-Nawwas ibn Sam`an (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “The Quran will come, along with its companions, those who acted upon it in the worldly life, preceded by Surat Al-Baqarah and Surat Al `Imran.” An-Nawwas (may Allah be pleased with him) said: 'The Messenger of Allah (peace and blessings of Allah be upon him) gave three parables for them, which I have not forgotten since. He said: “They will come as if they were two shades with a brightness between them, or as if they were two dark clouds, or as if they were two flocks of birds in ranks, with wings outspread, pleading on behalf of their companion.”’.

Commentary : The Shari`ah encourages the recitation of the Quran with contemplation and reflection upon its verses, along with acting upon the obedience it enjoins and avoiding what it cautions against. It clarifies that whoever does this sincerely, seeking the pleasure of Allah, will be granted a great reward and immense favor on the Day of Judgment.
In this Hadith, An-Nawwas ibn Sam`an (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) said, "The Quran will come, along with its companions," meaning those who recited and memorized it, "those who acted upon it in the worldly life," meaning they performed deeds according to its guidance, seeking reward and recompense from Allah. "preceded by Surat Al-Baqarah and Surat Al `Imran," meaning these two Surahs will lead the companions of the Quran on the Day of Judgment. It is also said that they will precede the entire Quran.
An-Nawwas said: "The Messenger of Allah (peace and blessings of Allah be upon him) gave them three parables," meaning the Prophet (peace and blessings of Allah be upon him) likened the precedence of Surat Al-Baqarah and Surat Al `Imran to three parables. An-Nawwas ibn Sam`an said: "I have not forgotten them since," meaning these three parables have remained vividly in my mind. He (peace and blessings of Allah be upon him) said: "They will come," meaning Surat Al-Baqarah and Surat Al `Imran on the Day of Judgment, "as if they were two shades," meaning as if they are two canopies shading their companion and those who memorized them , "with a brightness between them," meaning there will be light and radiance between them.
The second parable given by the Prophet (peace and blessings of Allah be upon him) was: "Or as if they were two dark clouds," meaning as if they were like clouds that act as umbrellas, protecting their reciter from the heat of the Day of Judgment.
The third parable was: "Or as if they were two flocks of birds in ranks," meaning as if they were a canopy of birds lined up with their wings spread, "pleading," meaning defending and protecting "their companion", the one who recited, memorized, and acted upon the verses.
The Hadith involves the encouragement to frequently recite Surat Al-Baqarah and Surat Al `Imran.
It indicates that teaching through examples reinforces the meaning..

`Ali ibn Abi Talib (may Allah be pleased with him) said: “The best of people after the Messenger of Allah (peace and blessings of Allah be upon him) is Abu Bakr (may Allah be pleased with him), and the best of people after Abu Bakr is `Umar (may Allah be pleased with him).”.

Commentary : The Companions of the Prophet (may Allah be pleased with them) have a lofty status. Some of them are superior to others due to the virtue with which Allah and His Messenger (peace and blessings of Allah be upon him) favored them.
In this narration, `Ali ibn Abi Talib (may Allah be pleased with him) said: “The best of people after the Messenger of Allah (peace and blessings of Allah be upon him) is Abu Bakr (may Allah be pleased with him), and the best of people after Abu Bakr is `Umar (may Allah be pleased with him).” This was due to their strong virtue in the religion of Allah, the Mighty and Majestic, and their unwavering support for it. Both carried the banner of the Caliphate after the Messenger of Allah (peace and blessings of Allah be upon him), and they fulfilled that trust in the best manner.
This statement is a clear refutation of the Rafidah, who gave precedence to `Ali on account of his lineage and closeness to the Messenger of Allah (peace and blessings of Allah be upon him), over Abu Bakr and `Umar (may Allah be pleased with them both). `Ali (may Allah be pleased with him) made this statement in a sermon in Kufah, as reported by Imam Ahmad (may Allah have mercy on him).
This Hadith clearly affirms the virtue and merit of Abu Bakr and `Umar (may Allah be pleased with them both). It also reflects the deep love that `Ali (may Allah be pleased with him) had for them, along with his humility and recognition of their excellence..

114

It was narrated from `Abdullah ibn Mas`ud (may Allah be pleased with him) that Abu Bakr and `Umar (may Allah be pleased with them) gave him the glad tidings that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever wishes to recite the Quran fresh (Ghaddan) as it was revealed, let him recite it according to the recitation of Ibn Umm `Abd.”.

Commentary : The Companions (may Allah be pleased with them) would strive to carry the banners of this religion, each according to his ability. At times, one of them would excel and surpass others in a particular matter.
In this Hadith, `Abdullah ibn Mas`ud (may Allah be pleased with him) said: “Abu Bakr and `Umar (may Allah be pleased with them) gave me the glad tidings that the Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Whoever wishes to recite the Quran fresh (Ghaddan) as it was revealed, let him recite it according to the recitation of Ibn Umm `Abd.’”
The word Ghaddan refers to something tender and unchanged. It is also said to refer to fruit at its earliest stage. The meaning is that he memorized it and recited it as Allah revealed it adhering to its rulings and reciting it with a pleasant voice. It is also said that it refers to his method and manner of recitation, or that it refers to the verses which the Prophet (peace and blessings of Allah be upon him) heard from him from the beginning of Surat An-Nisa’ to the verse (interpretation of the meaning): {And We have brought you as a witness over these} [An-Nisa’ 4:41] After the Prophet (peace and blessings of Allah be upon him) heard the recitation of `Abdullah ibn Mas`ud (may Allah be pleased with him), he began to say concerning him: “Ask, and it will be granted to you.” This is a testimony that his recitation was accepted and that his supplication was answered.
This Hadith includes the permissibility of giving glad tidings to the believer regarding what pleases him. It also highlights a noble virtue and great merit of Ibn Mas`ud (may Allah be pleased with him), who was among those who memorized and mastered the Quran. It also encourages following the method and manner of Ibn Mas`ud (may Allah be pleased with him) in reciting the Quran and in adhering to its rulings..

117

Narrated by Abu Hurayrah (may Allah be pleased with him): The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever loves Al-Hasan and Al-Husayn has indeed loved me, and whoever hates them has hated me.”.

Commentary : The household of the Prophet (peace and blessings of Allah be upon him) possesses many virtues, and they are entitled to certain rights over others. The Prophet (peace and blessings of Allah be upon him) commanded that they be loved and forbade hatred toward them.
In this Hadith, Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever loves Al-Hasan and Al-Husayn has indeed loved me.” Al-Hasan and Al-Husayn are the sons of `Ali ibn Abi Talib and Fatimah, the daughter of the Prophet (peace and blessings of Allah be upon him). They are the two grandsons of the Messenger of Allah (peace and blessings of Allah be upon him), and they are his two fragrant flowers from this world. Among the signs of loving the Prophet (peace and blessings of Allah be upon him) is to love Al-Hasan and Al-Husayn, "and whoever hates them has hated me." Among the signs of hating the Prophet (peace and blessings of Allah be upon him) is to hate Al-Hasan and Al-Husayn. It is sufficient as a mark of wretchedness to hate he (i.e., the Messenger) whose love is part of the perfection of faith. The Prophet (peace and blessings of Allah be upon him) enjoined love for his family. He (peace and blessings of Allah be upon him) said, as narrated in Sahih Muslim: “I remind you, to fear Allah, regarding my household.” Imam Ahmad (may Allah have mercy on him) narrated that the Prophet (peace and blessings of Allah be upon him) said: “I am leaving behind two successors among you: the Book of Allah and my household.” Allah the Exalted has removed impurity from the household and purified them completely, as He Says (interpretation of the meaning): {Indeed, Allah only intends to remove from you the impurity [of sin], O people of the household, and to purify you with [extensive] purification} [Al-Ahzab 33:33] This love that the Prophet (peace and blessings of Allah be upon him) enjoined is not one of extremism—such as raising the members of the household above the level of humanity—nor does it justify hatred toward others among the Companions of the Prophet (peace and blessings of Allah be upon him), as is the practice of the Shi`ah in their exaggeration regarding Al-Hasan and Al-Husayn. Imam Ahmad (may Allah have mercy on him) narrated from `Umar ibn Al-Khattab (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Do not exaggerate in praising me as the Christians exaggerated in praising `Isa ibn Maryam (Jesus—peace and blessings of Allah be upon him). Verily, I am only the slave of Allah and His Messenger.” In Al-Bukhari and Muslim, it is narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Do not revile my Companions. Do not revile my Companions. For by the One in Whose Hand is my soul, if one of you were to spend gold equivalent to Mount Uhud, it would not amount to the Mudd (a handful) of what one of them spent, nor even half of it.”
This Hadith highlights the noble status and great virtue of Al-Hasan and Al-Husayn (may Allah be pleased with them both), and that love for them is part of love for the Prophet (peace and blessings of Allah be upon him)..

190

`Abdullah ibn Mas`ud (may Allah be pleased with him) narrated: “I heard the Prophet (peace and blessings of Allah be upon him) say: ‘May Allah brighten the face of a person who hears a Hadith from us and conveys it to others. For perhaps the one to whom it is conveyed has more understanding than the one who heard it.’".

Commentary : The Prophet (peace and blessings of Allah be upon him) urged the conveyance of the call to truth to the people and the transmission of his Sunnah, so that the religion may spread.
In this Hadith, `Abdullah ibn Ma`sud (may Allah be pleased with him) narrated that the Prophet (peace and blessings of Allah be upon him) said: “May Allah brighten” — meaning: grant radiance and beauty; this is a supplication that Allah beautifies his physical form and elevates his rank. “A person” — that is, anyone, whether from the noble Companions or those who heard from them. “Who hears a Hadith from us” — referring to the words, actions, or approvals of the Prophet (peace and blessings of Allah be upon him). In one narration: “...and memorizes it” — meaning: he comprehends it with both his mind and heart and retains it. “And conveys it” — meaning: he transmits it to others exactly as he heard it. “For perhaps the one to whom it is conveyed has more understanding than the one who heard it.” In another narration: “For perhaps a carrier of Fiqh is not a jurist (Faqih), and perhaps a carrier of Fiqh conveys it to one who is more knowledgeable than he.” The particle “perhaps” (Rubba) can be used to express both rarity and frequency. The intended meaning is that it is sometimes — or even often — the case that the narrator who hears a Hadith is neither a scholar nor a jurist. However, he memorizes the Sunnah and transmits it to others — among whom are scholars and jurists capable of deriving rulings, or to someone more capable of understanding and deduction.
This Hadith encourages memorizing the Prophetic Sunnah and conveying it to others. It also illustrates the merit that scholars hold, and the merit of bearing, safeguarding, and conveying knowledge..

200

Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Part of what continues to benefit a believer from his deeds and good actions after his death is: knowledge he taught and spread; a righteous child he left behind; a Mus-haf he bequeathed; a mosque he built; a house he built for a wayfarer; a canal he caused to flow; or charity he gave from his wealth during his lifetime while he was in good health—these continue to reach him after his death.”
Part of what continues to benefit a believer from his deeds and good actions after his death is.

Commentary : Islamic law encourages performing acts of righteousness and obedience. The Muslim is instructed to treat this worldly life as a field in which he plants for his Hereafter. It has clarified that some deeds continue to benefit a person even after death.
In this Hadith, Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “ Part of what continues to benefit a believer from his deeds and good actions after his death” That is: the impact and reward of these deeds persist beyond the person’s lifetime. This applies broadly to both the righteous and the sinful. However, the Prophet (peace and blessings of Allah be upon him) clarified that what is intended are righteous deeds, when he said: “and good actions after his death.” In other words, the reward continues to reach him. He then gave examples: “Knowledge he taught and spread” — meaning he made it accessible to others by any means, whether through teaching, writing, authoring, or otherwise. “A righteous child he left behind” — and in another version: “a righteous child who prays for him.” Meaning: if the child performs righteous actions taught by the parent, then the parent shares in the reward. “A Mus-haf he bequeathed” — meaning he left behind a copy of the Quran, either as a personal possession or something he endowed for the Muslims. “A mosque he built” — whether through personal effort or financial contribution. “A house he built for a wayfarer” — meaning a shelter or dwelling for travelers. “A canal he caused to flow” — meaning he extracted water, built a means for it to flow, and facilitated its benefit to others. “Charity he gave from his wealth during his lifetime while he was in good health—these continue to reach him after his death” — that is: he gave charity while alive and well, and its reward continues after his passing. Even if some of these actions were not intended to have a lasting effect, Allah out of His Bounty allows any good that benefits people after one’s death, and is a trace of one’s work, to count in one’s record.
This Hadith illustrates the immense grace of Allah toward His believing slaves: He has made some deeds continue in reward even after death. It encourages giving Sadaqah Jariyah (ongoing charity) during one’s lifetime, so its benefit endures. It also shows that books of beneficial knowledge left behind are among the righteous deeds whose reward remains after a person’s death..

541

From Mu`adhah bint `Abdullah Al-`Adawiyyah (may Allah have mercy on her): A woman asked `A’ishah (may Allah be pleased with her), saying: “Is it permissible for a menstruating woman to apply henna or dye?” She replied: “We used to be with the Prophet (peace and blessings of Allah be upon him), and we would apply henna, and he did not forbid us from doing so.”.

Commentary : The Shari`ah (Islamic law) came to bring ease to people, especially in matters related to Taharah (ritual purity).
In this Hadith, Mu`adhah bint `Abdullah Al-`Adawiyyah (may Allah have mercy on her) reports: “A woman asked `A’ishah (may Allah be pleased with her), saying: ‘Is it permissible for a menstruating woman to apply henna or dye?’” meaning: is it permissible for her to apply henna to her hands, feet, or hair while she is in a state of menstruation? `A’ishah (may Allah be pleased with her) said: “We used to be with the Prophet (peace and blessings of Allah be upon him), and we would apply henna, and he did not forbid us from doing so.” This indicates that the Prophet (peace and blessings of Allah be upon him) approved of their practice, which serves as evidence of its permissibility. The dye left by henna on the hands does not prevent the removal of major impurity—whether due to Janabah (a state of ritual impurity caused by the discharge of semen or sexual intercourse) and menstruation—through ritual bathing (Ghusl), when they perform it..

542

Narrated by Abu Hurayrah (may Allah be pleased with him): “I saw the Prophet (peace and blessings of Allah be upon him) carrying Al-Husayn the son of `Ali on his shoulder, and his saliva was dripping on him.”.

Commentary : The Prophet (peace and blessings of Allah be upon him) clarified for his Ummah all matters related to purification. He explained what is pure and what is impure, along with the detailed guidelines for each.
In this Hadith, Abu Hurayrah (may Allah be pleased with him) said: “I saw the Prophet (peace and blessings of Allah be upon him) carrying Al-Hasan — and in some versions: Al-Husayn — the son of `Ali (may Allah be pleased with him) on his shoulder, and his saliva was dripping on him.” That is, the moisture from his mouth was falling onto the garment of the Prophet (peace and blessings of Allah be upon him), indicating that it is pure. Had it been impure, the Prophet (peace and blessings of Allah be upon him) would have washed it. It is also possible that the pronoun "on him" refers to Al-Hasan, and in that case, if it had been impure, the Prophet (peace and blessings of Allah be upon him) would not have carried a child with impure clothing.
This Hadith also encourages showing gentleness toward children..

660

Narrated by `Abdullah ibn `Amr (may Allah be pleased with him): "We prayed Maghrib with the Messenger of Allah (peace and blessings of Allah be upon him). Some returned, while others remained. Then the Messenger of Allah (peace and blessings of Allah be upon him) came out in haste, breathing heavily, with his garment lifted above his knees, and said: ‘Rejoice! Your Lord has opened one of the gates of Heaven and is boasting about you to the angels, saying: “Look at My slaves—they have fulfilled one mandatory duty and are awaiting another.”’”.

Commentary : Prayer is a pillar from the pillars of Islam. It holds immense virtue and an elevated status among the acts of worship. It is a connection between the servant and his Lord. It is repeated five times a day. The Shari`ah has encouraged its voluntary prayers, and the Prophetic Sunnah has clarified that Allah boasts to His angels about His praying servants and those who await its appointed times.
In this Hadith, `Abdullah ibn `Amr ibn Al-`As (may Allah be pleased with them) conveys some of these meanings. He said: “We prayed Maghrib with the Messenger of Allah (peace and blessings of Allah be upon him). Some returned,” meaning: some people returned to their homes, “while others remained,” meaning: some waited in the Masjid (mosque) after the end of the prayer, awaiting the `Isha’ prayer. “Then the Messenger of Allah (peace and blessings of Allah be upon him) came out in haste, breathing heavily,” meaning: his breath had quickened, and his breathing was continuous, “with his garment lifted above his knees,” meaning: he had uncovered his clothing and raised it above his knees, such that they were visible this was due to the speed of his walk and his haste because he was carrying glad tidings for them. “And said: ‘Rejoice! Your Lord has opened one of the gates of Heaven and is boasting about you to the angels,’” meaning: He is proudly mentioning you before the angels. The Lord of Might says: “Look at My slaves—they have fulfilled one mandatory duty and are awaiting another.” Meaning: their waiting for the next mandatory prayer in the Masjid after completing the first is a reason for Allah to boast about them to His angels. This is evidence of the virtue of waiting for one prayer after another.
Muslim narrated that the Prophet (peace and blessings of Allah be upon him) said: “Waiting for the prayer after the prayer—that is the Ribat (enduring at the frontier to guard the Muslim state), that is the Ribat, that is the Ribat.” Thus he (peace and blessings of Allah be upon him) made enduring in acts of worship and waiting patiently for the next prayer a form of Ribat in the path of Allah. For whoever prays a prayer, then sits waiting for another, and remains consistent in doing so he will have filled his life with obedience, and that will be counted as Ribat in the path of Allah..

804

Anas (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) used to like for the Muhajirun and the Ansar to stand directly behind him, so that they could learn from him.”.

Commentary : Prayer represents a spiritual act of worship wherein a person stands before their Creator. The Prophet Muhammad (peace and blessings of Allah be upon him) provided instruction on its proper etiquette and the requisite practices involved, such as the organization of prayer rows and the maintenance of humility, among other related matters.
In this Hadith by Anas ibn Malik (may Allah be pleased with him), it is stated: “The Messenger of Allah (peace and blessings of Allah be upon him) used to like for the Muhajirun and the Ansar to stand directly behind him [in prayer],” meaning: he preferred that they be closest to him in the front rows — “so that they could learn from him.” That is: so they could learn from him the rulings of the prayer, its manner of performance, and anything else the Prophet (peace and blessings of Allah be upon him) might say after the prayer, such as commands, prohibitions, reminders, and other teachings.
Furthermore, as recorded in Sahih Muslim on the authority of `Abdullah ibn Mas`ud (may Allah be pleased with him), the Messenger of Allah (peace and blessings of Allah be upon him) stated: “Let those among you who are mature and possess understanding stand closest to me,” meaning: those with intellect and comprehension — so that they may fully grasp what comes from the Prophet (peace and blessings of Allah be upon him).
Some scholars said that “those with maturity” refers to those who have reached puberty, and “those with understanding” refers to those of sound mind. This is an encouragement for people of knowledge and virtue in religion to stand in the front rows of prayer and close to the Imam — as they are most deserving of honor, and because the Imam may at times need to appoint someone to replace him, and they are most suited for that role. Moreover, they are more likely to notice and correct any mistakes the Imam might make — something that others may not be aware of.
This Hadith also highlights the virtue and distinction of the Muhajirun and the Ansar (may Allah be pleased with them)..

809

On the authority of `Uqbah ibn `Amir (may Allah be pleased with him), he said: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:
“Whoever leads the people in prayer and performs it properly, the prayer is for him and for them. But whoever falls short in it, the burden is upon him and not upon them.”.

Commentary : Congregational prayer is of extreme significance, and encompasses numerous virtues. Any deficiencies that may arise from the Imam during the congregational prayer are the sole responsibility of the Imam and do not extend to those praying behind him. This is why the Prophet Muhammad (peace and blessings of Allah be upon him) stated:
“Whoever leads the people in prayer” — meaning: acts as their Imam in prayer — “and performs it properly,” that is: he completes the prayer with all its pillars, conditions, obligations, and recommended acts, without neglecting anything — “then the prayer is for him and for them,” meaning: he receives the reward for his prayer, and the followers receive the reward for theirs. “But whoever falls short in it,” meaning: if the Imam is deficient in his prayer — “then it is upon him,” that is: the burden of that shortcoming is on the Imam alone; those who prayed behind him bear no responsibility, and they receive full reward for their prayer.
The Hadith shows that the Imam must strive not to fall short in the prayer. It also teaches that if the Imam is deficient in his prayer, the sin falls upon him alone and not upon the rest of the congregation..

1072

On the authority of Abu Sa`id Al-Khudri (may Allah be pleased with him), he said: “The Messenger of Allah (peace and blessings of Allah be upon him) used to go out on the day of `Eid, lead the congregation in two Rak`ahs, then he would give the closing salutations [of prayer], stand on his feet, and face the people while they were seated, saying: "Give charity, give charity." It is the women who give most in charity, offering their earrings, as well as rings and other items. If he (peace and blessings of Allah be upon him) had a need — such as sending out an expedition — he would then mention it to them, otherwise he would leave.”.

Commentary : The `Eid prayer holds great importance in Islam, as it reflects the strength of the faith, and the unity and assembly of Muslims, along with the expression of joy, happiness, and devotion to Allah, the Almighty. In this Hadith, Abu Sa`id Al-Khudri (may Allah be pleased with him) narrates: “The Messenger of Allah (peace and blessings of Allah be upon him) used to go out on the day of `Eid,” that is, he (peace and blessings of Allah be upon him) used to go out to a wide, open space. Then, “lead the congregation in two Rak`ahs, then he would give the closing salutations [of prayer], stand on his feet, and face the people while they were seated”, meaning: he (peace and blessings of Allah be upon him) would deliver the `Eid sermon: "saying: Give charity, give charity." That is, part of what he would say in the sermon was his urging of his companions to give charity. The narration continues: “It is the women who give most in charity, offering their earrings” — which are among the adornments women wear and hang on their ears — “as well as rings and other items,” meaning: other pieces of their jewelry. “If he (peace and blessings of Allah be upon him) had a need — such as sending out an expedition — he would then mention it to them, otherwise he would leave.” That is: if he intended to dispatch an army to a particular region, he would inform them then. The reason he would give such instructions on the day of `Eid is because the people would already be gathered, and there would be no need to assemble them again.
This Hadith elucidates the guidance provided by the Prophet (peace and blessings of Allah be upon him) regarding the `Eid prayer, specifically that the sermon follows the prayer, and that the Imam stands in front of the people. Furthermore, it indicates that encouraging charity should be part of the `Eid sermon..

1117

Narrated by Umm Hani’ (may Allah be pleased with her), who said: "I used to hear the Prophet's (peace and blessings of Allah be upon him) recitation at night while I was on my `Arish.".

Commentary : In this Hadith, Umm Hani’ bint Abu Talib (may Allah be pleased with her) said: “I used to hear the recitation of the Prophet’s (peace and blessings of Allah be upon him) recitation at night while I was on my `Arish.” In another narration: “while I was sleeping on my `Arish .” `Arish is something used for shade; here, it refers to the bed on which one sleeps — meaning: she would hear his voice as he recited the Quran during the night. It may have been recitation during prayer or outside of prayer.
The Mother of the Believers `Aʾishah (may Allah be pleased with her), was asked about the Prophet’s (peace and blessings of Allah be upon him) recitation during the night, and she said: “Sometimes he would recite quietly, and sometimes aloud.” That is: he would do one or the other on a given night or two. This points to the permissibility of both options, and that each is equally valid in night prayer. However, reciting aloud is considered preferable, as it helps occupy the heart, fosters attentiveness and energy in worship, and may awaken those who are heedless. The best form of recitation outside of prayer is what is more conducive to humility and further from showing off. Allah the Exalted Said (interpretation of the meaning): {And do not recite your prayer too loudly or too quietly, but seek a way in between} [Al-Isra’ 17:110] This means a moderate approach between loudness and quietness. Moderation is required and is beloved in all matters..

1391

On the authority of `A’ishah (may Allah be pleased with her): “The Prophet (peace and blessings of Allah be upon him) would spend the night in a state of major ritual impurity (Junub). Then Bilal (may Allah be pleased with him) would come to inform him of the prayer, so he would get up and perform the ritual bath (Ghusl). I would see the water dripping from his head, then he would go out, and I would hear his voice in the Fajr prayer.”.

Commentary : The Prophet (peace and blessings of Allah be upon him) was indeed the best teacher and nurturer for his Ummah. He taught them by both words and actions. Among what he taught were the rulings related to purification and all that pertains to it at all times—what is permitted therein and what is not.
In this Hadith, `A’ishah (may Allah be pleased with her) said: "The Prophet (peace and blessings of Allah be upon him) would spend the night in a state of major ritual impurity (Junub)"—that is, he would remain throughout the night in the state of (Junub) and would delay performing the ritual bath (Ghusl). "Then Bilal (may Allah be pleased with him) would come to inform him of the prayer"—meaning: he would inform him that it’s time for the Fajr prayer. "So he would get up and perform the ritual bath (Ghusl)"—that is, he would perform (Ghusl) from (Janabah) after the Adhan of Fajr. She said: "I would see the water dripping from his head"—that is, she would see the water running down from his hair as a result of the (Ghusl). "Then he would go out, and I would hear his voice in the Fajr prayer"—meaning: he would go out after performing (Ghusl), and she would hear his voice reciting in the Fajr prayer.
Another narration clarified that this action of the Prophet (peace and blessings of Allah be upon him) occurred during Ramadan and outside of it. If it was in Ramadan, then the Prophet (peace and blessings of Allah be upon him) would begin the fast in the state of (Junub) and would not break his fast. In this action of his is a clarification of the permissibility of delaying Ghusl until the time of Fajr or shortly after it. `A’ishah (may Allah be pleased with her) was asked: "How would the Prophet (peace and blessings of Allah be upon him) act regarding Janabah?" Did he perform Ghusl before going to sleep, or did he sleep before performing it? She said: “He (peace and blessings of Allah be upon him) used to do all of that—sometimes he would perform Ghusl and then sleep, and sometimes he would perform minor Wudu’ and then sleep.”
This Hadith indicates the leniency of the Shari`ah in matters related to purification from major ritual impurity (Janabah). It also affirms the permissibility of delaying Ghusl until Fajr, and that Janabah does not invalidate fasting if one is in that state before Fajr and intends to fast..

1535

From Nafi` (may Allah have mercy on him), from Ibn `Umar (may Allah be pleased with him): When `Uthman ibn Madh`un (may Allah be pleased with him) died, he left behind a daughter. Ibn `Umar (may Allah be pleased with him) said: My maternal uncle Qudamah (may Allah be pleased with him), who was her paternal uncle, gave her to me in marriage without consulting her. That was after her father had died. She disliked the marriage and the girl preferred to marry Al-Mughirah ibn Shu`bah (may Allah be pleased with him), so he married her to him..

Commentary : Islam legislated marriage and defined its conditions and pillars, clarifying what is permissible and what is prohibited in it. Among these matters is that it gave women the right to choose their husbands, and they cannot be married against their will.
In this narration, `Abdullah ibn `Umar (may Allah be pleased with him) informs us: "that when `Uthman ibn Madh`un died" — meaning: he passed away, and he (may Allah be pleased with him) was one of the devout and ascetic Companions — "he left behind a daughter." Her mother was Khuwaylah bint Hakim ibn Umayyah, as mentioned in Imam Ahmad's narration. Ibn `Umar (may Allah be pleased with him) said: "My maternal uncle Qudamah gave her to me in marriage," meaning: her guardian was Qudamah ibn Madh`un, who was the maternal uncle of `Abdullah ibn `Umar, since Ibn `Umar's mother was Zainab bint Madh`un, the sister of `Uthman and Qudamah (may Allah be pleased with them). "And he was her paternal uncle," meaning: the uncle of `Uthman ibn Madh`un’s daughter, and this indicates that he was responsible for her affairs when contracting the marriage. "Without consulting her," meaning: regarding her marriage to Ibn `Umar, "and this was after her father had died. She disliked the marriage," meaning: she did not accept marrying Ibn `Umar. "And the girl preferred to marry Al-Mughirah ibn Shu`bah, so he married her to him," meaning: he married her to him after annulling the first marriage by the option of reaching maturity.
Imam Ahmad's narration mentions the reason for her preference for Al-Mughirah ibn Shu`bah (may Allah be pleased with him), which is what Ibn `Umar (may Allah be pleased with him) said: "I proposed to Qudamah ibn Madh`un for `Uthman ibn Madh`un’s daughter, and he gave her to me in marriage. Al-Mughirah ibn Shu`bah entered — meaning: to see her mother — and enticed her with wealth, so she inclined toward him, and the girl inclined toward her mother's desire. They both refused until their matter was brought before the Messenger of Allah (peace and blessings of Allah be upon him). Qudamah ibn Madh`un (may Allah be pleased with him) said: 'O Messenger of Allah, she is my niece, he (my brother) entrusted her to me, and I married her to her cousin `Abdullah ibn `Umar. I did not fall short choosing one who is righteous and compatible, but she is a woman, and she has inclined toward her mother's desire.' The Messenger of Allah (peace and blessings of Allah be upon him) said: 'She is an orphan, and she cannot be married except with her permission.'" He (Ibn `Umar) said: "By Allah, she was taken from me after I had possessed her, and they married her to Al-Mughirah."
This Hadith establishes the option of maturity for a girl when someone other than her father marries her off. She has the choice after reaching maturity: to remain in her marriage, annul it, or renew the contract with a guardian, witnesses, and dowry..

1572

On the authority of Bahz ibn Hakim, from his father, from his grandfather, who said: I said, “O Messenger of Allah, with regard to our private parts—what may we expose and what must we conceal He (peace and blessings of Allah be upon him) said: “Guard your private parts except from your wife or those whom your right hand possesses.” I said, “O Messenger of Allah, what if the people are gathered closely together?” He said: “If you can prevent anyone from seeing it, then do not let anyone see it.” I said, “O Messenger of Allah, what if one of us is alone?” He said: “Allah is more deserving that one be shy before Him than before people.".

Commentary : A Muslim is commanded to observe modesty in general, and specifically to guard his private parts (`Awrah) from being exposed to others. The Shari`ah has clarified what may be exposed of the body—whether male or female—and has defined the boundaries for that.
In this Hadith, Mu`awiyah ibn Haydah (may Allah be pleased with him) said: “I said: O Messenger of Allah, with regard to our private parts—what may we expose and what must we conceal?” —meaning: what are we permitted to uncover, and what are we required to keep covered? The `Awrah refers to that which one would feel shame for if exposed. For a man, it is the area between the navel and the knee. For a free woman, it is her entire body. The Prophet (peace and blessings of Allah be upon him) replied: “Guard your private parts” —meaning: guard them from being exposed, or from unlawful intercourse. The first meaning—covering and concealment—is the more appropriate here. “Except from your wife or those whom your right hand possesses” —that is: your wife is permitted to see your entire body, as are the female slaves you lawfully own. This indicates that both marriage and ownership permit viewing each other’s private areas from either side.
This Hadith reflects the meaning of the Saying of Allah, the Exalted (interpretation of the meaning): {And those who guard their private parts * Except from their wives or those whom their right hands possess, for indeed, they are not to be blamed} [Al-Mu’minun 23:5–6]
Mu`awiyah (may Allah be pleased with him) then said: “I said: O Messenger of Allah, what if the people are gathered closely together?” —meaning: when people are gathered tightly and remain in place, such that we may sometimes be unable to fully cover our `Awrah in the complete and proper way—due to a tight garment or it coming undone due to necessity. So he asked: how are we to manage covering the `Awrah in such situations? And how can we prevent them from seeing us? The Prophet (peace and blessings of Allah be upon him) said: “If you can prevent anyone from seeing it, then do not let anyone see it.” Meaning: protect your private parts to the best of your ability from exposure. Mu`awiyah (may Allah be pleased with him) said: “I asked, ‘O Messenger of Allah, what if one of us is alone?’” Meaning: if a person is in seclusion, with no one else present. It is as though he was asking: is it permissible for a person to remove all of his clothing in such a situation? The Prophet (peace and blessings of Allah be upon him) replied: “Allah is more deserving that one be shy before Him than before people.” Meaning: guard your private parts out of obedience to Him, seeking what pleases Him and earns His approval. The matter is not limited to covering one’s `Awrah only in front of people. What is not intended here is the idea of covering from Allah Himself—Exalted is His Remembrance and His Praise—for such a thing is impossible.
Exceptions to exposing the `Awrah include: the time of relieving oneself, while performing ritual bathing (Ghusl), though there is scholarly disagreement concerning this, and in cases of medical necessity, and similar situations in which there is a need. In such cases, exposure must be limited to what is needed, without excess.
This Hadith encourages guarding the `Awrah and taking precautions to prevent exposing it in front of anyone other than a spouse or those whom one’s right hand possesses..

Book of Hadith