Bukhari and Muslim hadiths

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..

848

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..

1624

Narrated by `A’ishah (may Allah be pleased with her): I did not realize until Zaynab entered upon me without permission while she was angry. She said: “O Messenger of Allah (peace and blessings of Allah be upon him), is it enough for you that the daughter of Abu Bakr waves her arms?”.” Then she turned toward me, and I turned away from her —until the Messenger of Allah (peace and blessings of Allah be upon him) said: “You may defend yourself.” So I turned toward her and responded to her until I saw that her mouth had dried up and she could not respond to me with anything . And I saw the face of the Messenger of Allah (peace and blessings of Allah be upon him) beaming with delight..

Commentary : The Messenger of Allah (peace and blessings of Allah be upon him) was the best of mentor and the finest of teachers. He was the most excellent of people in his treatment of his family, and the kindest in his companionship with his wives. He was married to several women, and between them occurred what typically arises between co-wives—jealousy and misunderstandings. The Messenger of Allah (peace and blessings of Allah be upon him) was just between them and would not allow one of them to transgress against another.
`A’ishah (may Allah be pleased with her) narrated part of this in the following Hadith. She said: “I did not realize until Zaynab entered upon me without permission while she was angry.” Meaning: Zaynab, the wife of the Messenger of Allah (peace and blessings of Allah be upon him), entered upon `A’ishah (may Allah be pleased with her) in a state of anger without seeking permission, while the Messenger of Allah (peace and blessings of Allah be upon him) was present. She then said to the Messenger of Allah (peace and blessings of Allah be upon him): “O Messenger of Allah, is it enough for you that the daughter of Abu Bakr waves her arms?” Meaning: Is it sufficient for you from `A’ishah (may Allah be pleased with her) that she merely moves her arms—and yet you turn away from your other wives?” This is a reference to her jealousy of `A’ishah (may Allah be pleased with her) and the love of the Messenger of Allah (peace and blessings of Allah be upon him) for her. Without knowing the original Arabic word, this will make little sense (if any) to English readers. It should be: In her statement, “the daughter of Abu Bakr,” she used the word “Bunayyah” — a diminutive form of “Bint” (i.e., daughter) — and the word “Dhuray`atayha” (i.e., her two little arms), which is a diminutive of “Dhira`ayha” (i.e., her two arms).
`A’ishah (may Allah be pleased with her) said: “Then she turned to me, so I turned away from her,” meaning: when Zaynab (may Allah be pleased with her) directed her speech toward me, I turned my face away and did not respond. “Until the Prophet (peace and blessings of Allah be upon him) said: ‘Defend may yourself.’” That is: take your right from her and defend yourself against the offense that Zaynab (may Allah be pleased with her) inflicted — as she entered without permission, while angry, and spoke words that caused pain to `A’ishah (may Allah be pleased with her). This permission from the Prophet (peace and blessings of Allah be upon him) is in accordance with the Saying of Allah (interpretation of the meaning): {Allah does not like the public mention of evil except by one who has been wronged} [An-Nisa’ 4:148] This indicates that the one who is wronged has the right to defend himself. `A’ishah (may Allah be pleased with her) said: “ So I turned toward her and responded to her until I saw that her mouth had dried up and she could not respond to me with anything,” meaning: her mouth went dry, and she was unable to speak due to intense embarrassment, finding no words in reply. This is an indication of how severely `A’ishah (may Allah be pleased with her) had affected her. “And I saw the face of the Prophet (peace and blessings of Allah be upon him) beaming with delight,” meaning: his features lit up with joy or satisfaction.
Here, the Prophet (peace and blessings of Allah be upon him) clarified that it is permissible for a person to defend himself from the one who wronged him — just as the Mother of the Believers `A’ishah (may Allah be pleased with her) did with the Mother of the Believers Zaynab (may Allah be pleased with her) when she harmed her. However, pardoning and forgiveness are better, if no greater benefit lies in retaliation, as Allah Says (interpretation of the meaning): {And those who, when tyranny strikes them, they defend themselves The recompense for an injury is an injury equal thereto, but if a person forgives and makes reconciliation, his reward is due from Allah; for He loves not those who do wrong But indeed, if any do help and defend themselves after a wrong [done] to them, against such there is no cause of blame} [Ash-Shura 42:39–41]
Defending oneself is subject to two conditions:
Ability: If one is incapable, or if retaliation will lead to greater aggression or harm, then it should be avoided. This is the foundation of the prohibition of tribulation.
No transgression: One must not exceed the bounds of justice. In Sahih Muslim, the Prophet (peace and blessings of Allah be upon him) said: “When two people insult each other, the sin is upon the one who started it — unless the wronged one transgresses.” (Sahih Muslim) Thus, what is permissible in self-defense is for the wronged party to respond with what is equal or similar to what was said by the offender. It is a form of retribution, and must not go beyond that into verbal abuse or anything similar to it.
The Hadith includes that justice between wives in outward dealings is mandatory, unlike the heart’s inclination toward one of them, for that is in the Hand of Allah, not in the hands of people.
It also includes: The legitimacy of the oppressed defending themselves against their oppressor to the extent of the wrong done without transgressing..

1839

`Amr ibn Shu`ayb, from his father, from his grandfather (may Allah be pleased with him) narrated: The Messenger of Allah (peace and blessings of Allah be upon him) said: "When one of you buys a female servant, let him say: 'O Allah, I ask You for her good and the good of what You have created her with, and I seek refuge in You from her evil and the evil of what You have created her with.' Let him supplicate for blessing. And when one of you buys a camel, let him take hold of the top of its hump, supplicate for blessing, and say the same.".

Commentary : The Prophet (peace and blessings of Allah be upon him) taught us to supplicate to Allah and ask Him for good and blessing in all our circumstances, including when buying and selling, and when marrying.
In this Hadith, `Abdullah ibn `Amr ibn Al-`As (may Allah be pleased with them) informs us that the Prophet (peace and blessings of Allah be upon him) said: "When one of you buys a female servant," meaning: a female slave, and in Abu Dawud's narration: "When one of you marries a woman or buys a servant" — and servant includes both male and female — "let him say: 'O Allah, I ask You for her good,'" meaning: her good in herself, "and the good of what You have created her with," meaning: what You have created her with of good character and pleasing disposition. "And I seek refuge in You from her evil and the evil of what You have created her with. Let him supplicate for blessing," meaning: he should ask Allah to bless him through her. "And when one of you buys a camel, let him take hold of the top of its hump" — the top is the highest part of the camel's hump. He is commanded to take hold of the top of its hump and make this supplication to drive away Satan, because the top of the camel is Satan's seat, as he (peace and blessings of Allah be upon him) said: "On the top of every camel is a devil," (Narrated by Ahmad). "Let him supplicate for blessing," meaning: he should ask Allah to bless him through it. "And say the same," meaning: let him supplicate to his Lord to grant him its good and the good of what it was created with, and to protect him from its evil and the evil of what it was created with. This Hadith encourages supplication and turning to Allah in every matter, such as buying and selling..

2038

Narrated by Ibn `Abbas (may Allah be pleased with him), from the Prophet (peace and blessings of Allah be upon him), who said: "Whoever has land and wants to sell it should offer it to his neighbor.".

Commentary : The principles of Islamic law regulate buying, selling, and partnerships to minimize disagreements and safeguard everyone’s rights.
In this Hadith, Ibn `Abbas (may Allah be pleased with him) narrates that the Prophet (peace and blessings of Allah be upon him) said: "Whoever has land and wants to sell it should offer it to his neighbor," meaning: he should inform his neighbor of his desire to sell first, and the neighbor has the right of pre-emption (Shuf`ah). If he wishes, he may buy it, or he may waive this right, allowing the owner to sell to someone else. The neighbor here is general and includes Muslims, non-Muslims, and people of the covenant (Dhimmi). In a narration by Abu Dawud from the Hadith of Jabir ibn `Abdullah (may Allah be pleased with him): "The neighbor has more right to the pre-emption of his neighbor's property. He should wait for it even if he is absent, provided their pathway is shared." This does not mean that the seller waits for him and does not sell, but rather that the buyer waits regarding the termination of the pre-emption right and needs his permission for that. His statement "provided their pathway is shared" indicates that pre-emption applies when they share the same pathway. It has been said that the Messenger of Allah (peace and blessings of Allah be upon him) established pre-emption for what has not been divided, but once boundaries are established and pathways are separated, there is no pre-emption. Allah has made the right of the pre-emptor mandatory and established it through the tongue of His Messenger (peace and blessings of Allah be upon him). If the buyer presents him with the choice to take it or leave it, one of the two options becomes binding upon him, and it is the judge's duty to compel him to choose one of the two options, because he has been given his right, so he should not waste it. This would waste wealth; he must either take it or allow someone else to have it. Otherwise, he is being deceitful and insincere to his brother, who has treated him fairly.
It has been said that the wisdom in establishing pre-emption is to remove harm from the neighbor. This Hadith establishes the right of pre-emption for the neighbor..

2163

Ibn `Abbas (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) ruled that the compensation for a [lost or broken] tooth is five camels..

Commentary : Retribution (Qisas) or accepting blood money (Diyah) is a right of the victim. He has the option to forgo Qisas and accept Diyah instead, including in the case of teeth, whether they are broken or extracted. On the authority of `Abdullah ibn `Abbas (may Allah be pleased with him): "The Prophet (peace and blessings of Allah be upon him) ruled that the compensation for a tooth is five camels". That is, he (peace and blessings of Allah be upon him) judged that the Diyah for a single tooth is five camels in cases of accidental harm because Qisas does not apply or in cases of intentional harm where the rightful claimant waives Qisas and consents to compensation. This ruling applies equally to molars and all other types of teeth. Each tooth carries the same compensation when lost due to accidental injury, or when Qisas is waived, whether it is a molar or an incisor, because they are all equal in their fundamental benefit: chewing. Although some may offer additional functional benefits, others contribute to one’s appearance and beauty..

2685

Narrated by `Abdullah ibn Al-Harith ibn Juzʾ Az-Zubaydi (may Allah be pleased with him): “We used to eat bread and meat in the mosque during the time of the Messenger of Allah (peace and blessings of Allah be upon him).”.

Commentary : Mosques are the Houses of Allah on earth, and they must be kept free from all filth and impurity. The Prophet (peace and blessings of Allah be upon him) clarified what is permissible to do in the mosques and what is prohibited. Eating and drinking in the mosque are among the actions that are permitted and not objectionable, as indicated in the following Hadith: Narrated by `Abdullah ibn Al-Harith ibn Juzʾ Az-Zubaidi (may Allah be pleased with him): “We used to eat bread and meat in the mosque during the time of the Messenger of Allah (peace and blessings of Allah be upon him).” This indicates that they used to eat in the mosque, and the Prophet (peace and blessings of Allah be upon him) was aware of this and approved it; he did not prohibit it. There are many Hadiths that support this meaning—among them is the residence of Ahl As-Suffah (the poor Companions) in the mosque, which necessarily entailed that they ate there. The Companions (may Allah be pleased with them) used to hang bunches of dates in the Prophet’s Mosque for the needy to eat. However, excluded from this are foods that have been prohibited in the mosque, such as onions, garlic, leeks, and everything that has a strong odor, for the angels are harmed by what harms the children of Adam. One must observe the etiquette of eating and drinking in the mosque, and refrain from defiling the mosque with food remnants or anything that may cause harm to the worshippers.
The Hadith affirms the permissibility of eating and drinking in mosques, provided that the Shari`ah guidelines are upheld to safeguard the sanctity of these sacred spaces..

2764

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) forbade the consumption of drinks in Hantam, Dubba’, and Naqir.”.

Commentary : The Prophet Muhammad (peace and blessings of Allah be upon him) had prohibited the fermentation of beverages in specific types of containers due to the impact that their materials have on accelerating the fermentation process.
In this Hadith from 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) forbade the consumption of drinks,” that is, drinks such as those made by soaking dates or raisins, commonly known as Nabidh, or other types of beverages, “in Hantam” — green clay jars — “and Dubba’” — a container made from a gourd that has been dried, hollowed out, and turned into a vessel in which beverages were prepared — “and Naqir” — a container hollowed out from the trunk of a palm tree.
It is authentically reported from the Prophet (peace and blessings of Allah be upon him) that this prohibition was later abrogated. In Sahih Muslim, it is narrated from Buraydah Al-Aslami (may Allah be pleased with him), who said: "The Messenger of Allah (peace and blessings of Allah be upon him) said: I had forbidden you from preparing Nabidh except in a waterskin, but now drink from any type of container — just do not drink anything intoxicating.” He (peace and blessings of Allah be upon him) thus clarified that the reason for the prohibition is the intoxication itself, not the material from which the vessel is made.
The Hadith also shows that drinking anything intoxicating is prohibited..

2920

Narrated by `Abdullah ibn `Amr (may Allah be pleased with him): The Messenger of Allah (peace and blessings of Allah be upon him) said: “Eat, drink, give in charity, and wear [what you like], so long as it is not accompanied by extravagance or arrogance.”.

Commentary : The Shari`ah comprehensively organizes all aspects of human affairs, thereby promoting welfare among people. It permits the consumption of permissible and good items (Tayyibat) while explicitly prohibiting that which is evil and wrong (Khaba’ith). The Shari`ah allows people to enjoy life’s lawful pleasures, provided they do not engage in extravagance or neglect the rights of Allah and the rights of others.
In this Hadith, `Abdullah ibn `Amr ibn Al-`As (may Allah be pleased with him), reported that the Messenger of Allah (peace and blessings of Allah be upon him) stated: “Eat, drink, give in charity, and wear [what you like],” meaning: do all of this from your wealth, and there is no harm upon you in what Allah the Exalted has made lawful, as clarified by the Sunnah — “so long as it is not accompanied by extravagance,” meaning: excess and going beyond limits — “or arrogance,” which refers to pride, self-importance, or being impressed with one’s actions or self.
This Hadith is in agreement with the meaning of the Statement of Allah (interpretation of the meaning): {And eat and drink, but do not be extravagant; indeed, He does not love the extravagant} [Al-A`raf 7:31], and His statement (interpretation of the meaning): {And those who, when they spend, are neither wasteful nor stingy, but are moderate between the two} [Al-Furqan 25: 67].
The Hadith also encompasses the virtues of self-management and wise personal conduct. It guides a person to balance the needs of the body and soul — in both worldly and spiritual matters.
Indeed, extravagance in any matter harms the body and negatively affects one’s livelihood — leading to waste and ruin. It also harms the soul, since the soul often follows the body in most situations. As for arrogance, it harms the soul by instilling vanity, it harms the Hereafter by earning sin, and it harms one's worldly life by bringing about the resentment of people.
This Hadith illustrates the breadth and ease of Islam in what it permits — without excess that brings harm to one’s wealth, self, or well-being in this world or the next. It also encourages self-discipline and the control of one’s desires..

2987

Narrated by Suraqah ibn Malik (may Allah be pleased with him), who said: "I asked the Messenger of Allah (peace and blessings of Allah be upon him) about stray camels that come to my water basins, which I have prepared for my camels. Do I receive a reward if I give them water to drink?" He said: "Yes, in every living being with a moist liver there is a reward.".

Commentary : Kindness to all living beings is among the highest noble qualities for which a person is rewarded. The Prophet (peace and blessings of Allah be upon him) raised his Companions upon noble character, including kindness in everything and in every action, and he promised great reward for this.
In this Hadith, Suraqah ibn Ju'shum (may Allah be pleased with him) says: "I asked the Messenger of Allah (peace and blessings of Allah be upon him) about stray camels that come to my water basins," meaning: lost camels that come to the water basins that belong to me and my camels, "which I have prepared for my camels," meaning: I have fixed them, prepared them, and filled them for my camels. "Do I receive a reward if I give them water to drink?" meaning: is one rewarded for allowing them to drink and quench their thirst? The Prophet (peace and blessings of Allah be upon him) said: "Yes, in every living being with a moist liver there is reward." The meaning is: whoever shows kindness to any living creature — whether human, animal, or bird — and gives it water to drink, receives a reward for that.
It has been said that "the moist liver" refers to one that has become extremely thirsty due to intense heat and has dried up from thirst. It has also been said that by "the moist liver," he meant the life of its owner, because its liver is only moist when there is life in it, meaning: in giving water to every living creature among animals..

3027

On the authority of Hamzah ibn Suhayb: `Umar (may Allah be pleased with him) said to Suhayb (may Allah be pleased with him): “Why do you take the Kunyah Abu Yahya when you have no son?” He said: “The Messenger of Allah (peace and blessings of Allah be upon him) gave me the Kunyah of Abu Yahya.”.

Commentary : In this narration, Hamzah ibn Suhayb (may Allah be pleased with him) reports that `Umar ibn Al-Khattab (may Allah be pleased with him) said to Suhayb (i.e., Suhayb ibn Sinan Ar-Rumi): “Why do you take the Kunyah Abu Yahya when you have no son?” That is, what is the justification for the Kunyah when there is no child? Suhayb (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) gave me the Kunyah of Abu Yahya.” A Kunyah is a name by which a person is called, such as Abu so-and-so (for males) or Umm so-and-so (for females). His statement, “The Messenger of Allah (peace and blessings of Allah be upon him) gave me the Kunyah of Abu Yahya,” indicates that the validity of a Kunyah does not depend on having a child, as it functions as a proper name. Observing the original literal meaning is not required, and it may be used as a form of expressing optimism (i.e., to receive a child in the future). In the continuation of the narration, it is mentioned that Suhayb (may Allah be pleased with him) was known as Abu Yahya. He would say that he was from among the Arabs, and he would offer abundant food. `Umar (may Allah be pleased with him) said to him: “O Suhayb, why do you take the Kunyah of Abu Yahya when you have no son?” And you say that you are from among the Arabs, and you offer abundant food, is that not extravagance with wealth?" Suhayb (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) gave me the Kunyah of Abu Yahya. As for your statement regarding lineage, I am a man from the tribe of An-Namir ibn Qasit, from among the people of Mosul. However, I was taken captive as a young boy, and I still remember my family and my people. As for your statement about food, the Messenger of Allah (peace and blessings of Allah be upon him) used to say: ‘The best of you are those who feed others and return the greeting of Salam.’ That is what motivates me to feed others.”
This Hadith demonstrates the permissibility of taking a Kunyah even for one who does not have children..

3044

`A’ishah (may Allah be pleased with her) narrated: “The gravest slander among people is that of a man who satirizes another man and thus satirizes the entire tribe, and a man who disowns his father and accuses his mother of Zina (fornication).”.

Commentary : The Shari`ah commands the preservation of the tongue and the protection of honor. It instructs the Muslim not to respond to evil with evil, nor to transgress with obscene or offensive speech against anyone.
In this Hadith, some of these meanings are clarified. `A’ishah (may Allah be pleased with her) narrated: The Messenger of Allah (peace and blessings of Allah be upon him) said: “The gravest slander among people ” meaning: the most extreme form of injustice and lying. “is that of a man who satirizes another man” Meaning: he reviles him and exchanges insults with him. “and thus satirizes the entire tribe,” Meaning: the second man retaliates by insulting the first man’s entire tribe—he cursed and vilified all of them, thereby transgressing and acting unjustly by extending his abuse to an entire group over the wrongdoing of one. “And a man who disowns his father” Meaning: he attributes himself to someone other than his real father. “And accuses his mother of fornication (Zina),” Meaning: he attributes Zina to her, for a child belonging to another man cannot be born unless his mother committed such an act. This is from the gravest forms of slander, false accusation, and lying against one’s parents because the child is attributed to the marital bed.
The Arabs were known for various forms of indecent poetry, including satirical poetry (Hija’), which is among the reprehensible types of poetry. Thus, this Hadith serves as a moral instruction for Muslims to abandon such speech. Poetry may be either good or evil. Thus, the Muslim is commanded to take what is good and leave what is evil. As for what Hassan ibn Thabit and Ka`b ibn Malik (may Allah have mercy on them) did in composing (Hija’) against the polytheists, they did so for a valid purpose which the Prophet (peace and blessings of Allah be upon him) approved: defending Islam and protecting the Messenger of Allah (peace and blessings of Allah be upon him). This is because the Arabs were deeply affected by speech and poetry, just as they were by war, combat, arrows, and spears. Their Hija’ functioned as psychological warfare against the polytheists—and this is permissible..

Book of Hadith

| Hadiths