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العربية

| 2 Hadiths

Hadith
89
It was narrated that ‘Umar said: I and an Ansari neighbour of mine in [the neighbourhood of] Banu Umayyah ibn Zayd in ‘Awali al-Madinah used to take turns to go down to the Messenger of Allah (blessings and peace of Allah be upon him). He would go down one day, and I would go down one day; if I went down, I would bring the news of the day, revelation and other events, and if he went down he would do the same. My Ansari friend went down one day when it was his turn, then he knocked loudly at my door and said: Is he there? I was startled and came out to him, and he said: Something serious has happened! I went to Hafsah and found her weeping. I said: Has the Messenger of Allah (blessings and peace of Allah be upon him) divorced you? She said: I do not know. Then I went to the Prophet (blessings and peace of Allah be upon him) and said, whilst standing there: Have you divorced your wives? He said: “No.” So I said: Allahu akbar..

Commentary : The Sahabah were keenly interested in hearing what the Messenger of Allah (blessings and peace of Allah be upon him) said, and were very eager to listen to him at all times. But sometimes they had to go and attend to their affairs and their livelihood. So they would take turns to go to the Prophet (blessings and peace of Allah be upon him), but there were others who stayed close to the Prophet (blessings and peace of Allah be upon him) for several years.
In this hadith, ‘Umar ibn al-Khattab (may Allah be pleased with him) narrates that he and an Ansari neighbour of his – whose name was  ‘Itban ibn Malik (may Allah be pleased with him) – lived in the neighbourhood of the tribe of Banu Umayyah ibn Zayd, whose houses were located in ‘Awali al-Madinah (the heights of Madinah); this refers to villages near the city of the Prophet (blessings and peace of Allah be upon him), on higher ground to the east of Madinah. The closest part of al-‘Awali to Madinah was two or three miles away from the city, and the furthest part was eight miles away. They used to take turns to go down to the Messenger of Allah (blessings and peace of Allah be upon him); ‘Umar would go down one day, and ‘Itban would go down another day. That was due to their work circumstances, as it was not possible for each of them to go down to the Prophet (blessings and peace of Allah be upon him) and learn from him on a daily basis.
Then ‘Umar (may Allah be pleased with him) narrated that his friend went down to the Prophet (blessings and peace of Allah be upon him) one day, and when he came back from Madinah, he knocked loudly on ‘Umar’s door, which was not something that he usually did, and he asked whether ‘Umar was in the house or not. When ‘Umar (may Allah be pleased with him) heard that, he was startled and was afraid that something bad had happened. So he came out, and his friend said to him: Something serious has happened; the Messenger of Allah (blessings and peace of Allah be upon him) has divorced his wives. So ‘Umar (may Allah be pleased with him) went down to Madinah, to his daughter Hafsah (may Allah be pleased with her), the wife of the Prophet (blessings and peace of Allah be upon him). He found her weeping, so he asked her: Has the Messenger of Allah (blessings and peace of Allah be upon him) divorced you? She said: I do not know. Then he went to the Prophet (blessings and peace of Allah be upon him) and asked him, as he was standing and had not sat down: Have you divorced your wives? He said: No, so ‘Umar said takbir – “Allahu akbar.” Thus his mind was put at rest; he was overwhelmed with joy and happiness, so he said takbir out of great joy.
This hadith highlights the interest of the Sahabah (may Allah be pleased with them) in hearing news of the Prophet (blessings and peace of Allah be upon him) in particular, and of the Muslims in general, especially news of divine revelation and what it brought of teachings and rulings.
It indicates that it is encouraged to seek knowledge and be keen to attend gatherings of knowledge, no matter what the circumstances.
It indicates that the wise person does not hasten to ask about an issue until he understands what the issue is.
It also indicates that the seeker of knowledge may pay attention to his livelihood and that which will enable him to continue seeking knowledge..

90
It was narrated that Abu Mas‘ud al-Ansari said: A man said: O Messenger of Allah, I can hardly keep up with the prayers, because So-and-so makes them too lengthy for us.
I had never seen the Prophet (blessings and peace of Allah be upon him) more angry in giving exhortation that he was on that day. He said: “O people, you are putting others off. Whoever leads the people in prayer, let him make it brief, for among them are the sick, the physically weak, and those with needs.”.

Commentary : Prayer is an act of worship which requires presence of mind and ease of movement. Hence the Prophet (blessings and peace of Allah be upon him) explained the rulings on prayer and the related rulings on leading prayer and making it brief and easy for the people.
In this hadith, Abu Mas‘ud al-Ansari (may Allah be pleased with him) narrates that a man complained to the Messenger of Allah (blessings and peace of Allah be upon him) that he was not able to keep up with the prayer, because the imam made it so lengthy. There is a difference of scholarly opinion concerning what was meant by the man’s words, “I can hardly keep up with the prayers, because So-and-so makes them too lengthy for us.” It was said that the wording may indicate that he was a man who was sick or physically weak, so if the imam made the standing too long, then as soon as he reached the positions of bowing or prostrating, he would feel too weak to keep up with him, so he would hardly be able to bow or prostrate with him. Or it was said: rather it is explained by what al-Bukhari narrated, [that the man said]: I join the prayer late. In that case the meaning would be: I can hardly catch up with the prayer in congregation, and sometimes I come late, because he makes it so lengthy, so I do not catch up with the congregation, even though he makes it too long.
The Prophet (blessings and peace of Allah be upon him) got very angry, and the reason why he showed such anger was that he wanted his Companions to pay attention to what he was going to tell them, so that the one who did that would not repeat it. Therefore he exhorted them when he was very angry, telling them that those who made the prayer too long were putting people off, and making people dislike praying. The reason why he addressed everyone, and did not mention by name the one who was making the prayer lengthy, was out of kindness and gentleness, as was his usual approach. He did not address any rebuke or discipline specifically to the one who deserved it, so that that one would not be embarrassed and feel ashamed in front of people.
Then he instructed the one who led people in prayer to make the prayer shorter, because among the congregation were those who were sick, physically weak and had needs. He mentioned these three types, because they include all types of reasons why the prayer should be made brief, for the reasons which dictate making the prayer brief include either physical well-being or other matters. So in the first case, it is either because of something inherent, namely physical weakness, or something temporary, namely sickness.
The Prophet (blessings and peace of Allah be upon him) wanted to show kindness and make things easy for his ummah. He did not prohibit making prayers lengthy because doing so is not permissible; rather the one who wants to offer supererogatory prayers by himself may make the prayer lengthy.
This hadith is a rebuke to those who make the prayers lengthy if those praying behind him are not happy with that.
It highlights the kindness of the Lawgiver and how he made things easy for his ummah.
It also indicates that one may show anger when seeing something that is not appropriate with regard to matters of religion..

91
It was narrated from Zayd ibn Khalid al-Juhani that a man asked the Prophet (blessings and peace of Allah be upon him) about lost property, and he said: “Learn what kind of string it is tied with, or what kind of vessel it is in, or what kind of leather bag it is in. Then announce that to the people for a year, and after that make use of it. Then if its owner comes, give it to him.” He asked: What about a stray camel? He got so angry that his cheeks turned red, or his face turned red, and said: “What has it to do with you? It has its water and its feet, and it is able to find water and graze from the trees. Let it be until its owner finds it.” He said: What about a lost sheep? He said: “It is for you, or for your brother, or for the wolf.”.

Commentary : One of the greatest objectives of sharia is preservation of people’s wealth and protecting it from plunder, theft and loss, or anyone hoping to keep it when it is lost.
In this hadith, Zayd ibn Khalid al-Juhani narrates that a man asked the Prophet (blessings and peace of Allah be upon him) about lost property, which is property that has been lost in the street and its owner is not known. The Prophet (blessings and peace of Allah be upon him) advised the one who finds a lost item to learn all its distinguishing characteristics, such as the shape and colour of the vessel and string. The “leather bag” referred to here is something that was used to keep money in; it may be made of leather, cloth or other material. The string is something that was used to tie vessels with. All of this is by way of learning its characteristics. Then he should announce to the people that he has this lost item, and continue to announce it for a whole year, in an attempt to return it to its owner, then after one year he may make use of it. If he does find its owner during that year, then he should give it to him. If the owner comes after a year has passed, and describes its distinguishing characteristics, such as its shape, colour, type of vessel, and so on, and he still has it, then he should give it to him; if he has disposed of it, he is liable for it, and he should give its owner its value and price.
Then the man asked the Prophet (blessings and peace of Allah be upon him) about the ruling on a stray camel, and he responded by saying that it is not to be taken, because it has all that it needs to survive, namely strong and solid feet to walk on, and the ability to store and keep water, in its belly and hump. Moreover, it can find vegetation and water around it, even after a number of days, and it can store the water in its belly and remain hydrated.
It was said that the only reason the Prophet (blessings and peace of Allah be upon him) got angry when he was asked about a stray camel is the lack of knowledge and poor understanding on the part of the questioner, as he failed to understand the matter being discussed, and he did not pay attention to it. Thus he made an incorrect analogy, because lost property refers to items that may be dropped by the owner, so he does not know where they went, whereas a stray camel is not like that, because it may graze for several days, then go back to the place that it knows, or its owner may come and take it.
Then the man asked the Prophet (blessings and peace of Allah be upon him) about the ruling on lost sheep, and he answered by saying that the one who finds it may take it. The words “It is for you or your brother” mean: either you will take it, or someone else will do so, otherwise it will be food for the wolf, if it is left.
In this hadith, the Prophet (blessings and peace of Allah be upon him) enjoined the announcing of lost property for one year, whereas in the hadith of Ubayy that was narrated by al-Bukhari, it says: The Prophet (blessings and peace of Allah be upon him) enjoined announcing it for three years. We may reconcile these two reports by interpreting the hadith of Ubayy ibn Ka‘b as referring to being more careful and prudent, not disposing of lost property, and exercising a high level of restraint in not making use of it, whilst this hadith and similar reports may be interpreted as referring to the minimum that is required, or cases where the one who finds something needs it, whereas Ubayy had no need of the lost property that he found.
This hadith also highlights how Islam pays attention to all aspects of life that may concern a person and be part of his life, whether by his choice or otherwise..

92
It was narrated that Abu Musa said: The Prophet (blessings and peace of Allah be upon him) was asked about things he disliked, and when he was asked too many such questions, he got angry, then he said to the people: “Ask me whatever you want.” A man said: Who is my father? He said: “Your father is Hudhafah.” Another man stood up and said: Who is my father, O Messenger of Allah? He said: “Your father is Salim, the freed slave of Shaybah.”  When ‘Umar saw the expression on his face, he said: O Messenger of Allah, we repent to Allah (may He be glorified and exalted)..

Commentary : Islam enjoins doing whatever one is able to do, and completely avoiding that which is forbidden according to Islamic teachings. It enjoins us to stop at what Allah and His Messenger have enjoined upon us, and not to go beyond that or ask too many questions about matters the knowledge of which is of no benefit.
In this hadith, Abu Musa al-Ash‘ari (may Allah be pleased with him) tells us that the Messenger of Allah (blessings and peace of Allah be upon him) was asked about things that he did not like to be asked about, because they were of no benefit in either religious or worldly terms, or because the answer could be harmful to the questioner or to someone else. When the people asked too many such questions, he said to them: “Ask me whatever you want.” Then he was asked by two men who wanted to confirm whether their attribution to their fathers was correct, and he replied that that was indeed the case. When ‘Umar saw anger on the Prophet’s face, he realized that these questions should not be asked, so he turned to the Prophet (blessings and peace of Allah be upon him), seeking to assuage his anger, and said: O Messenger of Allah, we repent to Allah from asking these questions which have upset you. That was because these questions were something that the Messenger of Allah (blessings and peace of Allah be upon him) did not like, and because too many of these questions could be a cause of something being made haram or obligatory, or something being made too strict. And that is proven in the revelation, as Allah (may He be exalted) says: {O you who have believed, do not ask about things which, if they are shown to you, will distress you} [al-Ma’idah 5:101]. This does not mean that one should not ask about things that one needs to know of religious matters; rather it is advice to be content with the commands and prohibitions of Allah, and not to concern oneself with questions for which there is no need.
This hadith indicates that it is the right of the knowledgeable person to express anger with the questioner if he asks a question that could lead to negative consequences, or that is not appropriate to the topic under discussion.
It also indicates that it is not allowed to ask too many questions or to persist in asking questions, and that nothing should be asked except what is needed.
And it highlights the virtue of ‘Umar (may Allah be pleased with him) and how alert he was..

94
It was narrated from Anas, from the Prophet (blessings and peace of Allah be upon him) that when he gave the greeting of salaam, he gave it three times, and when he said something he would repeat it three times..

Commentary : The Prophet (blessings and peace of Allah be upon him) was very keen to teach and educate his ummah, and he used various educational methods to communicate information soundly. In this hadith, he teaches us the etiquette of speaking and greeting. ‘Abdullah ibn ‘Umar ibn al-Khattab (may Allah be pleased with him) narrated that when the Prophet (blessings and peace of Allah be upon him) greeted someone with salaam, he would greet him three times, and perhaps this refers to his practice when greeting a large number of people who would not all hear a greeting given once, or it was his practice to make sure that they heard the second and third greetings if he thought that the first one had not been heard, or he would repeat the salaam because he wanted to seek permission to enter, if the first salaam was not heard or responded to. But if he passed by a gathering and greeted everyone present, or he came to a house and gave the greeting of salaam and they responded, then there was no point in repeating it. It may be that when he came to some people, he would give the greeting of salaam by way of seeking permission to enter, then when he entered the house, he would greet them with salaam, then when he got up to leave the gathering he would say salaam to bid farewell, which is like a supplication (dua).
If he uttered a sentence, he would repeat it three times, so that those who were present would understand it and comprehend its meaning, because repetition was most effective in helping people to remember and making the pronunciation clear, so that there would be no room for misinterpretation, especially if there was the fear that his words might not be understood or heard, or if he wanted to convey the message when he was teaching, rebuking or exhorting. This is one of the basic principles of teaching in Islam, because repeating something three times is sufficient to make the meaning clear and leave no excuse for anybody. The Prophet (blessings and peace of Allah be upon him) used to always do that in his actions too, so that his ummah could emulate him and so as to be an example for others..

95
It was narrated from Anas from the Prophet (blessings and peace of Allah be upon him) that when he said something, he would repeat it three times so that it could be understood, and when he came to some people, he would greet them with salaam three times..

Commentary : The Prophet (blessings and peace of Allah be upon him) was as Allah described him: {There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful} [at-Tawbah 9:128]. One example of that is his keenness to teach them and make sure they understood the matters of their religion. In this hadith, Anas (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) used to repeat his words three times when he wanted to exhort them, so that those who were present would understand it and comprehend its meaning, because repetition was most effective in helping people to remember and making the pronunciation clear, so that there would be no room for misinterpretation, especially if there was the fear that his words might not be understood or heard, or if he wanted to convey the message when he was teaching, rebuking or exhorting. This is one of the basic principles of teaching in Islam, because repeating something three times is sufficient to make the meaning clear and leave no excuse for anybody.
When the Prophet (blessings and peace of Allah be upon him) came to people, he would greet them with salaam three times, and perhaps this refers to his practice when greeting a large number of people who would not all hear a greeting given once, or it was his practice to make sure that they heard the second and third greeting if he thought that the first one had not been heard, or he would repeat the salaam because he wanted to seek permission to enter, if the first salaam was not heard or responded to. But if he passed by a gathering and greeted everyone present, or he came to a house and gave the greeting of salaam and they responded, then there was no point in repeating it. It may be that when he came to some people, he would give the greeting of salaam by way of seeking permission to enter, then when he entered the house, he would greet them with salaam, then when he got up to leave the gathering he would say salaam to bid farewell, which is like a supplication (dua).  .

97
It was narrated that Abu Musa said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “There are three who will have a double reward: a man from among the People of the Book who believed in his Prophet and believed in Muhammad (blessings and peace of Allah be upon him); a slave who does his duty to Allah and to his master; and a man who has a slave woman whom he disciplines and disciplines well, and he teaches her and teaches her well, then he manumits her and marries her. He will have a double reward.” Then ‘Amir said: We are giving this report to you without you making any great effort. People used to travel to Madinah to seek a report less important than this..

Commentary : Allah’s bounty to His slaves is immense, which includes His generosity in multiplying the rewards for deeds. The Prophet (blessings and peace of Allah be upon him) used to urge the people to do acts of worship and all kinds of righteous deeds by highlighting the rewards for righteous deeds and mentioning different types thereof.
In this hadith, the Prophet (blessings and peace of Allah be upon him) states that three types of people will have a double reward. The first is a man of the People of the Book, a Jew or Christian, who believed in his Prophet who was sent to him previously, namely Musa or ‘Isa (peace be upon them), and he believed in Muhammad when his call reached him. He will have two rewards: a reward for believing in Musa or ‘Isa, and a reward for believing in Muhammad (blessings and peace of Allah be upon him). If he enters Islam and becomes a good Muslim, then every good deed that he did before that will be recorded for him. This is proven in the verses in which Allah (may He be exalted) says: {Those to whom We gave the Scripture before it - they are believers in it, And when it is recited to them, they say, “We have believed in it; indeed, it is the truth from our Lord. Indeed we were, [even] before it, Muslims [submitting to Allah].” Those will be given their reward twice} [al-Qasas 28:52-54].
The second is a slave who does his duty to Allah, so he worships Allah (may He be exalted), and he does what is obligatory upon him of prayer, fasting and so on. And he also does what his master requires him to do, in the best manner. He will also have two rewards: a reward for worshipping Allah (may He be exalted) and a reward for obeying his master, showing forbearance for the pain of enslavement, and submitting and accepting his duties as a slave.
The third is a man who has a slave woman with whom he has intercourse because he owns her, and he disciplines her without violence or beating; rather he does so with kindness and gentleness, and he educates her and takes good care of her, teaching her the pillars and rulings of Islam, then he manumits her and marries her, giving her the rights of a free woman. He will have two rewards: a reward for teaching her and manumitting her, and a reward for marrying her. Whoever does that is far removed from arrogance, and is very humble, keeping away from showing off by marrying a woman of noble lineage and high status.
The words “We are giving this report to you without you making any great effort. People used to travel to Madinah to seek a report less important than this” are addressed to a man from Khorasan who asked ‘Amir al-Sha‘bi about a man who manumits his slave woman then marries her, and he responded by narrating this hadith.
This hadith highlights the great bounty and generosity of Allah to those who obey Him.
It indicates that whoever does well in two aspects of any act of righteousness will have a double reward, for Allah multiplies the reward for whomever He wills.
It highlights the virtue of teaching a slave woman and treating her kindly.
It highlights the fact that the early generations used to travel to distant lands to seek a single hadith or to learn about a single issue of knowledge..

98
It was narrated that Ibn ‘Abbas said: I bear witness that the Prophet (blessings and peace of Allah be upon him – or ‘Ata’ said: I bear witness that Ibn ‘Abbas said: The Messenger of Allah (blessings and peace of Allah be upon him) – went out, accompanied by Bilal, because he thought that he had not been heard [by the women], and he exhorted them and instructed them to give charity. So the women began to give their earrings and rings, and Bilal collected them in the edge of his garment..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to seek appropriate occasions to exhort his companions from time to time, at times when they had energy and it was thought that they would listen and understand, and on Islamic occasions and Eids. He would address the women in particular, as in this hadith, in which ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) went out, accompanied by Bilal, and exhorted his companions. Then it occurred to him that his voice might not have reached the women, because they were sitting behind the men in the prayer-place on Eid al-Fitr. So he went through the rows of men until he came to the women, then he exhorted them, reminded them about Paradise and Hell, and instructed them to give charity. The women responded to the Messenger of Allah (blessings and peace of Allah be upon him) and gave their earrings and rings in charity, and Bilal collected them in the edge of his garment. He collected this jewellery and charitable gifts so that they could be given and distributed among the poor and needy who were entitled to them, and be spent on other causes as prescribed in Islamic teachings.
What is meant by the words “or ‘Ata’ said: I bear witness that Ibn ‘Abbas said” is that the narrator was not sure whether the phrase “I bear witness” reflected the words of Ibn ‘Abbaas testifying about the action of the Prophet (blessings and peace of Allah be upon him), or the words of ‘Ata’ testifying about the words of Ibn ‘Abbas. Rather he said “I bear witness” to emphasize and confirm that the incident definitely took place.
This hadith indicates that one should be keen to teach all people, men and women.
It highlights the virtue of the women among the Sahabah (may Allah be pleased with them) and how quickly they responded to the exhortation and command of the Messenger of Allah (blessings and peace of Allah be upon him). .

99
It was narrated from Abu Hurayrah that he said: It was said: O Messenger of Allah, who will be most blessed with your intercession on the Day of Resurrection? The Messenger of Allah (blessings and peace of Allah be upon him) said: “I thought, O Abu Hurayrah, that no one would ask me about this hadith before you, because of what I have seen of your keenness to learn hadith. Those who will be most blessed with my intercession on the Day of Resurrection will be those who say La ilaha illa Allah with sincerity, from the heart.”.

Commentary : The Sahabah (may Allah be pleased with them) were always keen to ask the Prophet (blessings and peace of Allah be upon him) about the most important actions that would benefit them the most and save them in the hereafter. One aspect of that was their keenness to attain his intercession, as we see in this hadith, in which Abu Hurayrah (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) was asked who would be most blessed with his intercession on the Day of Resurrection. The one who asked this question was Abu Hurayrah (may Allah be pleased with him). The Prophet (blessings and peace of Allah be upon him) responded that those who would be most blessed with his intercession on the Day of Resurrection would be those who said La ilaha illa Allah, believing in the meaning of this phrase, acting in accordance with it, showing sincerity in faith by keeping away from shirk and showing sincerity in obedience by not showing off. The fact that the sincere believer will be more blessed with the Prophet’s intercession than others is due to the fact that superiority in this regard depends on the level of sincerity that one attains. So he [the one who attains a higher level of sincerity] will be more blessed than the one who does not attain this high and perfect level of sincerity. Many people will attain the blessing of the Prophet’s intercession, but the sincere believer will attain a greater blessing in that regard. The Prophet (blessings and peace of Allah be upon him) will intercede for people to be given relief from the terror of standing [on the Day of Resurrection], and he will intercede for some of the disbelievers to have their punishment reduced, as is soundly narrated concerning Abu Talib, the maternal uncle of the Prophet (blessings and peace of Allah be upon him). He will also intercede for some of the believers to be brought forth from the Fire after having entered it; for some of them not to enter it even though they deserve to do so; for some of them to enter Paradise without being brought to account; and for some of them to be raised in status therein. So they will have in common the fact that they are all blessed with his intercession, but the one who will be most blessed with it is the sincere believer.
The Prophet’s words to Abu Hurayrah (may Allah be pleased with him), “I thought, O Abu Hurayrah, that no one would ask me about this hadith before you, because of what I have seen of your keenness to learn hadith”, affirms the status and mature thinking of Abu Hurayrah (may Allah be pleased with him), and that his questions were the type of question that is desirable and will benefit the questioner and others with regard to both religious and worldly matters; they were not the type of question that is forbidden.
This hadith indicates that it is encouraged to be keen to acquire knowledge and goodness, for such keenness will prompt a person to research issues that are not clear and to learn about subtle matters, and that will bring benefit and reward, and a reward like those who act upon such knowledge, until the Day of Resurrection.
It also shows that a scholar should be able to analyze and understand the character of the one who is learning from him, and he should point out his good qualities to him, so that it will motivate him to strive harder.
It indicates that it is appropriate for a scholar to keep quiet about some issues of knowledge if he is not asked about them, until he is asked, and that is not to be regarded as concealing or withholding knowledge, because the seeker of knowledge should initiate questions, unless it becomes essential for the scholar to explain some issues, in which case he should not keep quiet.
This hadith affirms that our Prophet Muhammad (blessings and peace of Allah be upon him) will intercede for people.
It also highlights the virtue of Abu Hurayrah (may Allah be pleased with him) and his keenness to seek knowledge. .

100
It was narrated that ‘Abdullah ibn ‘Amr ibn  al-‘As said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) saying: “Allah will not take knowledge away by snatching it from people; rather He will take knowledge away through the death of the scholars until, when no knowledgeable people are left, the people will follow ignorant leaders who will be asked questions and will issue fatwas without knowledge; thus they will go astray and lead others astray.”.

Commentary : Allah has made knowledge a beacon that guides to His path, and without knowledge the people will lose their way. True knowledge prevents one from falling into error.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that Allah will not take knowledge away from people by removing it from the hearts of the scholars and erasing it; rather He will take knowledge away through the death of the scholars. Thus knowledge will be lost, and there will be no one among those who are left to take the place of the scholars who have passed away. Every time a scholar passes away, the knowledge that he had will be lost, until Allah will have left no knowledgeable person, as all the people of true knowledge will have died, then ignorant people will reach academic positions for which they are not qualified, such as teaching, issuing fatwas, and so on. But the people will regard them as scholars and ask them questions, so they will issue fatwas without knowledge, because of their ignorance. They will regard as permissible that which is forbidden, and regard as forbidden that which is permissible. They themselves will go astray from the truth, and they will lead astray those of the common folk who follow them and accept their fatwas. Books and essays are not sufficient without scholars, because they cannot be understood in a proper manner without them.
In this hadith, we are urged to seek knowledge and memorize it, for it will not be taken away except when the scholars die.
It is also a warning against appointing ignorant people to positions of leadership, and it warns those in authority not to appoint ignorant people to positions of religious authority.
It also highlights the fact that the position of issuing fatwas is a true position of leadership, and criticizes those who issue fatwas without knowledge. .

101
It was narrated that Abu Sa‘id al-Khudri said: The women said to the Prophet (blessings and peace of Allah be upon him): The men are taking all your time, so allocate a day for us. So he allocated a day for them, when he met with them, exhorted them and instructed them. Among the things that he said to them was: “There is no woman among you who sends ahead three of her children, but they will be a shield for her against the Fire.” A woman said: Or two [of her children]? He said: “Or two.”.

Commentary : Allah (may He be glorified and exalted) has promised an immense reward to those who bear with patience the calamities that befall them.
In this hadith, the Prophet (blessings and peace of Allah be upon him) gives glad tidings to women who are faced with the loss of a child of the immense reward that results from this calamity. They had asked him to set aside a day for them on which he could exhort them and speak to them, and they said to him: The men are taking all your time, meaning: they prevent us from being able to sit with you and listen to you. So the Prophet (blessings and peace of Allah be upon him) set aside a day for them, when he exhorted them and reminded them of the reward for bearing calamity with patience. He told them that there is no woman, three of whose children die during her lifetime, but this calamity will be a shield for her, a barrier that will protect her from the Fire. A woman said: What about one who loses two of her children; will she have the same reward as one who loses three? And the Prophet (blessings and peace of Allah be upon him) said, “Or two.” So if two of a woman’s children die during her lifetime, that calamity will be a shield for her that will protect her from entering the Fire.
The report of Abu Hurayrah that was narrated by al-Bukhaari explains that what is meant here is three children who do not reach puberty; that reward is on condition that they did not reach the age of accountability at which sins begin to be recorded. The ruling here stipulates that the reward comes only in the case where the children did not reach puberty, because parents’ hearts are more compassionate and more attached to a small child, in a way that is not applicable in the case of a child who has reached adulthood, because in the case of a child who has reached adulthood, in most cases he has invariably gone against his parents.
And it was said that the ruling stipulated the condition of three children at first, because three comes under the heading of many. A believer may be afflicted with the loss of one child, but his faith is strong enough to enable him to bear the calamity with patience, but he may not be able to bear it if it happens again. Hence the one who goes through repeated calamities and bears them with patience is more deserving of great reward. A child is one of the greatest joys that a person may have in life, to the extent that he would willingly sacrifice himself for his child. This is what is usually the case with people, and even with animals, hence the Messenger of Allah (blessings and peace of Allah be upon him) referred to the worst type of calamity, and urged people to bear it with patience and perseverance.
This hadith was addressed to the women, but it is applicable to all Muslims, as al-Bukhaari narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “No Muslim who loses three of his children in death will ever enter the Fire, except in fulfilment of the oath.” This includes both men and women.
This hadith is indicative of a great reward for the one who loses his children, if he bears it with patience and does not say anything reprehensible.
It indicates that women may ask about religious matters.
It also indicates that the children of the Muslims [who died before reaching puberty] are in Paradise, because if Allah (may He be glorified) has mercy on their parents and admits them to Paradise because of their mercy and compassion towards their children, then it is more appropriate that the children will also receive His mercy..

102
It was narrated that Abu Hurayrah said: Three who have not reached puberty..

Commentary : Children are a blessing from Allah (may He be glorified), and parents feel great love for them, to the extent that they may be a trial for their parents. But death is something that is decreed for all people, and Allah has ordained an immense reward for parents who bear with patience the loss of their children.
This hadith, which was narrated by Abu Hurayrah (may Allah be pleased with him), is part of – and completes – the report of Abu Sa‘id al-Khudri (may Allah be pleased with him) which was narrated in Sahih al-Bukhari. In it, it says that the Prophet (blessings and peace of Allah be upon him) exhorted the women and said to them: “There is no woman among you who sends ahead three of her children, but they will be a shield for her against the Fire.” A woman said: Or two [of her children]? He said: “Or two.” Abu Hurayrah (may Allah be pleased with her) added: “Three who have not reached the age of puberty.” Thus he narrated that the Prophet (blessings and peace of Allah be upon him) said to the women: Whoever loses three of her children in childhood, before they reach the age of accountability, when no sins have been recorded against them, this calamity will be a shield for her, a barrier that will protect her from the Fire. A woman said: What about one who loses two of her children; will she have the same reward as one who loses three? And the Prophet (blessings and peace of Allah be upon him) said, “Or two.” So if two of a woman’s children die during her lifetime, that calamity will be a shield for her that will protect her from entering the Fire. This ruling applies only to children who have not reached the age of puberty, because parents’ hearts are more compassionate and more attached to a small child, in a way that is not applicable in the case of a child who has reached adulthood, because in the case of a child who has reached adulthood, in most cases he has invariably gone against his parents.
And it was said that the ruling stipulated the condition of three children at first, because three comes under the heading of many. A believer may be afflicted with the loss of one child, but his faith is strong enough to enable him to bear the calamity with patience, but he may not be able to bear it if it happens again. Hence the one who goes through repeated calamities and bears them with patience is more deserving of great reward. A child is one of the greatest joys that a person may have in life, to the extent that he would willingly sacrifice himself for his child. This is what is usually the case with people, and even with animals, hence the Messenger of Allah (blessings and peace of Allah be upon him) referred to the worst type of calamity, and urged people to bear it with patience and perseverance.
This hadith was addressed to the women; however, al-Bukhaari narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “No Muslim who loses three of his children in death will ever enter the Fire, except in fulfilment of the oath.” This includes both men and women..

103
It was narrated from Ibn Abi Mulaykah that if ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him), heard something that she was not aware of, she would ask questions about it until she understood it. The Prophet (blessings and peace of Allah be upon him) said: “Whoever is brought to account will be punished.” ‘A’ishah said: I said: O Messenger of Allah, but doesn’t Allah say, {He will be judged with an easy account} [al-Inshiqaq 84:8]? He said: “That refers to the presentation of accounts, but whoever is subjected to a detailed review of his account will be doomed.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was the ultimate reference for clarifying anything that was not clear in people’s minds regarding their religion, and the Sahabah (may Allah be pleased with them) were keen to refer to him with regard to any issues they faced and did not understand.
In this hadith, ‘Abdullah ibn Abi Mulaikah narrated that ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him) did not hear anything that she did not understand but she would ask the one who said it for clarification, or she would ask the Prophet (blessings and peace of Allah be upon him) about it, so that she could verify it and determine how correct or otherwise it was. This was a sign of her intelligence and smartness, that she would not believe everything she heard when she could check everything with the Messenger of Allah (blessings and peace of Allah be upon him).
Then ‘A’ishah (may Allah be pleased with her) narrated that the Prophet (blessings and peace of Allah be upon him) said: “Whoever is brought to account will be punished.” So ‘A’ishah (may Allah be pleased with him) compared what the Prophet (blessings and peace of Allah be upon him) said with the words of Allah (may He be exalted): {He will be judged with an easy account} [al-Inshiqaq 84:8]. The wording of the hadith is general in meaning, and indicates that anyone who is brought to account will be punished, whereas the wording of the verse indicates that some people will not be punished. The Prophet (blessings and peace of Allah be upon him) responded to her by saying: “That refers to the presentation of accounts, but whoever is subjected to a detailed review of his account will be doomed.” The Prophet’s response explained the true meaning of the verse, that the easy reckoning is something else, namely the presentation of accounts, which refers to showing deeds or making them known, in which Allah will remind a person of what sins he committed, then He will pardon them, so that he will realize how gracious Allah was to him when He concealed his sins in the previous world and pardoned him for them in the hereafter. On the other hand, whoever is subjected to a detailed review of his account will be doomed, and what is meant is that falling short is something that most people do, so whoever is subjected to a detailed discussion of his account and is not pardoned will be doomed and will enter Hell.
The reckoning on the Day of Resurrection is of two types: the presentation of accounts and rebuke, which is an easy reckoning in which there is no punishment, and a detailed review of the account, which is a difficult and hard reckoning, which will not be without punishment, because it will involve examining the individual’s sins in detail, covering all of his sins, and no sin will be left without being pointed out and discussed.
This hadith highlights the virtue of ‘A’ishah (may Allah be pleased with her) and her eagerness to learn and verify facts.
It is also an affirmation of the reckoning, presentation of accounts, and punishment on the Day of Resurrection, and that the reckoning will vary from one person to another.
It indicates that it is permissible to debate and compare what the Sunnah says and what the Qur’an says.
It indicates that the seeker of knowledge has the right to ask about what he does not understand, and to raise the issue with his teacher.
It indicates that scholars or knowledgeable people should welcome any questions that are referred to them, and answer the questions of one who is seeking to understand, as the Prophet (blessings and peace of Allah be upon him) did..

104
It was narrated from Abu Shurayh that he said to ‘Amr ibn Sa‘id – when he was sending the expeditions to Makkah – Give me permission, O governor, to tell you about something that I heard from the Prophet (blessings and peace of Allah be upon him) in a speech on the morning of the day of the conquest [of Makkah]. My ears heard it, my heart understood it and my eyes saw him when he said it. He praised and glorified Allah, then he said: “It is Allah Who made Makkah sacred; people did not make it sacred. It is not permissible for anyone who believes in Allah and the Last Day to shed blood in it, or to cut down trees in it. If anyone uses as an excuse the fact that the Messenger of Allah (blessings and peace of Allah be upon him) fought in it, then say: Allah gave permission to His Messenger but He did not give permission to you. Rather I was only given permission [to fight] in it for part of a day, then its sanctity is restored today as it was yesterday. Let those who are present convey to those who are absent.” It was said to Abu Shurayh: What did ‘Amr say to you? He said: I have more knowledge of that than you, O Abu Shurayh. The Haram does not offer protection to a sinner, or to a fugitive who killed someone, or a fugitive who committed theft..

Commentary : Conveying Islamic knowledge is something required of the scholars and knowledgeable people, and it is more obligatory at times of tribulation and hardship, so that they may explain to the people what is true and what is false, and explain to them the path of guidance.
In this hadith, Abu Shurayh al-Khuza‘i (may Allah be pleased with him) – the well-known Sahabi who was one of the wise men of Madinah – narrates that he asked ‘Amr ibn Sa‘id, the governor of Madinah appointed by Yazid ibn Mu‘awiyah at that time, to give him permission to tell him something that he had heard from the Prophet (blessings and peace of Allah be upon him). ‘Amr ibn Sa‘id was sending troops to Makkah to fight ‘Abdullah ibn az-Zubayr (may Allah be pleased with him) for having refused to swear allegiance to Yazid ibn Mu‘awiyah and having fortified himself in the Haram. Abu Shurayh (may Allah be pleased with him) asked him to let him narrate to him a hadith that he had heard from the Prophet (blessings and peace of Allah be upon him), affirming that he had heard it with his own ears, understood it and memorized it, indicating that it was still as fresh in his mind as when he had heard it from the Prophet (blessings and peace of Allah be upon him), without any intermediary, and he had not forgotten it. The Prophet (blessings and peace of Allah be upon him) had spoken this hadith on the morning of the conquest of Makkah in 8 AH. When he referred to a speech that the Prophet (blessings and peace of Allah be upon him) had given, he was referring to words that the Prophet (blessings and peace of Allah be upon him) addressed to the people, in which he explained that it was Allah (may He be exalted) Himself who had made Makkah sacred in His Book, where He said: {Al-Masjid-al-Haram (at Makkah) which We have made (open) to (all) men, the dweller in it and the visitor from the country are equal there (as regards its sanctity and pilgrimage (Hajj and Umrah))} [al-Hajj 22:25] and {[Say, O Muhammad], “I have only been commanded to worship the Lord of this city, who made it sacred”} [al-Naml 27:91]. So it is not permissible for anyone who believes in Allah and the Last Day to shed blood in it, by fighting or otherwise, or to cut down its trees. If anyone regards it as permissible to fight in Makkah, quoting as evidence for that the fact that the Prophet (blessings and peace of Allah be upon him) fought therein on the day of the conquest, the response to that is that Allah gave permission to His Messenger (blessings and peace of Allah be upon him) to fight in it on that day for a brief part of the day. What is meant is that it was a limited time, a certain part of the day of the conquest, and He did not give permission to you and it is not permissible for you to ever fight in it. Then its sanctity was restored as it had been.
Then the Prophet (blessings and peace of Allah be upon him) instructed his companions who were listening to this speech of his to convey it to those who came after them, whether at the time of the Prophet (blessings and peace of Allah be upon him) or afterwards, so that they would be careful and would not have the audacity to transgress against that which Allah (may He be glorified and exalted) had made sacred, especially for one who wanted to shed blood and prepared himself for that, as in the case of ‘Amr ibn Sa‘id. This is what prompted Abu Shurayh (may Allah be pleased with him) to narrate this hadith to him, as instructed by the Messenger of Allah (blessings and peace of Allah be upon him).
Abu Shurayh was asked: How did ‘Amr respond to you? And he replied: He said to me: I know better than you, O Abu Shurayh, that the sanctuary of Makkah does not protect a sinner from the hadd punishment being carried out on him, and it does not protect a fugitive who has committed murder and seeks sanctuary in Makkah so that he will not be punished. The phrase “committed theft” means that there is no protection for a fugitive who committed theft; a variant reading suggests that there is no protection for one who spread heretical ideas. ‘Amr’s response consists of words that appear sound, but were aimed at justifying his wrong actions, because the Sahabi was denouncing him for waging war on Makkah, but he responded that Makkah did not prevent the carrying out of retaliatory punishments (qisas). Ibn az-Zubayr had not committed any sin that deserved such punishment, so this was not a valid response to the words of Abu Shurayh, because he did not differ with him with regard to the issue of someone who committed a sin that incurred a hadd punishment outside the Haram zone then sought refuge in the Haram zone and whether it was permissible to carry out the hadd punishment on him within the Haram zone or not. Rather what Abu Shurayh objected to was the sending of troops to Makkah, violating its sanctity and waging war on it. He presented his argument well, but ‘Amr’s response was not straightforward; rather he gave a response that had nothing to do with the question, because in his answer he referred to a man who had committed an action that incurred a hadd punishment outside the Haram zone, and whether entering the Haram zone would protect him or not. This may be regarded as going off topic and showing stubbornness when debating, because he was a governor who had instructions from the caliph, so he tried hard to find a justification for his actions by presenting any argument he could.
This hadith indicates that one should transmit knowledge and spread the Sunnah and Islamic rulings.
It indicates that one should be gentle when objecting, especially when speaking to those in authority and discussing issues that are contrary to their aims, because that makes it more likely that they will accept one’s argument.
It indicates that one should offer sincere advice to those in authority, and not be dishonest or harsh with them, if one feels confident that that will not lead to trouble.
It indicates that what is halal and haram is determined by Allah (may He be exalted), and it has nothing to do with people. In all matters, whether they pertain to this world or the hereafter, reference should be made to the religious texts, and that can only be known from the actions, words and approval of the Prophet (blessings and peace of Allah be upon him).
It highlights the great and honourable status of Makkah, may Allah increase it in honour and greatness.
It indicates that it is prescribed to make analogies with the actions of the Prophet (blessings and peace of Allah be upon him), except in matters which were specifically and exclusively for him.
It indicates that there are some matters which apply exclusively to the Prophet (blessings and peace of Allah be upon him) and not to anyone else.
It also highlights the virtue of Abu Shurayh, because he followed the command of the Prophet (blessings and peace of Allah be upon him) to convey teachings from him..

105
It was narrated from Abu Bakrah that it was mentioned that the Prophet (blessings and peace of Allah be upon him) said: “… for your blood and your wealth” – Muhammad [ibn Sirin] said: And I think he said – “and your honour are sacred to you, as sacred as this day of yours, in this month of yours. O people, let those of you who are present convey to those who are absent.” – Muhammad [ibn Sirin] used to say: The Messenger of Allah (blessings and peace of Allah be upon him) spoke the truth, and that is what indeed happened. – “O people, have I conveyed the message?” [He said that] twice..

Commentary : 1536.

7
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..

7
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..

8
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..

15
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..

18
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..

23
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..

25
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..

26
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..

27
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..

29
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..

31
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..

34
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..

35
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..

38
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).

46
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..

87
Khalid ibn Dinar (may Allah have mercy on him) narrated: I asked Abu Al-`Aliyah about a man who becomes in a state of major ritual impurity and has no water available, but has Nabidh (date wine) — should he perform Ghusl with it? He said: No..

Commentary : Water is a great blessing that Allah sent down from the sky and made from it every living thing. From it, people drink and purify themselves, and no other liquid can take its place.
In this Hadith, Abu Khaldah says: "I asked Abu Al-`Aliyah" — who is Rufai ibn Mihran — "about a man," meaning: about the situation of a man "who becomes in a state of major ritual impurity," that is: he becomes in a state of Janabah from the emission of semen, "and has no water" available to perform Ghusl with, "but has Nabidh" Nabidh is what is made from beverages derived from dates, raisins, honey, wheat, and barley, by leaving them soaked in water, then drinking it. "Should he perform Ghusl with it?" That is: would performing Ghusl with it be valid and sufficient? Abu Al-`Aliyah (may Allah have mercy on him) said: "No," meaning: he should not perform Ghusl with it, and this would not be valid. This narration shows the eagerness of the Successors of the Companions (Tabi`un) for knowledge, learning, and understanding of the religion..

88
Narrated by `Abdullah ibn Al-Arqam (may Allah be pleased with him): that he went out for Hajj or `Umrah with people accompanying him, and he was leading them in prayer. One day, he called the Iqamah for prayer — the Fajr prayer — then said: "Let one of you step forward," and he went to relieve himself, saying: "I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: 'When one of you wants to relieve himself and the prayer is established, let him begin with relieving himself.'".

Commentary : Humility and contemplation enable the Muslim to turn his heart toward his Lord in prayer, so that his heart is occupied only with remembrance and supplication.
In this Hadith, `Abdullah ibn Al-Arqam (may Allah be pleased with him) says: that he "went out for Hajj or `Umrah with people accompanying him, and he was leading them in prayer. One day, he called the Iqamah for prayer" — which was "the Fajr prayer — then said: 'Let one of you step forward'" as Imam for the people in prayer, "and he went to relieve himself" to fulfill his need. Then he informed the people of what he had heard from the Prophet (peace and blessings of Allah be upon him), saying: "I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: 'When one of you wants to relieve himself and the prayer is established, let him begin'" first "with relieving himself." This is because if he enters prayer while holding back his need, his heart will not be free for prayer, and he will be preoccupied with what is inappropriate.
This Hadith encourages avoiding any distraction of the mind during prayer by anything external to it. It also shows the eagerness of the Companions (may Allah be pleased with them) to implement the Hadiths of the Messenger (peace and blessings of Allah be upon him)..

108
It is narrated on the authority of `Uthman ibn `Abd Ar-Rahman At-Taymi that he said: Ibn Abu Mulaykah was asked about Wudu', and he said: I saw `Uthman ibn `Affan (may Allah be pleased with him) being asked about Wudu', so he called for water and a small vessel was brought to him. He titled it over his right hand, then he inserted it into the water, rinsed his mouth three times, sniffed water into his nose and blew it out three times, washed his face three times, then washed his right hand three times, and his left hand three times. Next, he inserted his hand, took water, and wiped his head and ears, washing their insides and outsides once. Then, he washed his feet and said: Where are those asking about Wudu'? This is how I saw the Messenger of Allah perform Wudu'..

Commentary : The Companions (may Allah be pleased with them) carried the banner of religion and raised the standard of Islam, transmitting the knowledge they received from the Prophet (peace and blessings of Allah be upon him) to the generations that came after them.
In this Hadith, one of the Successors of the Companions (Tabi`un) asked the esteemed Successor, Ibn Abu Mulaykah, about the manner of performing Wudu'. He replied: I saw `Uthman ibn `Affan (may Allah be pleased with him) "being asked about Wudu’". That is, someone asked him about the manner of performing Wudu’.
The narration continues: "`Uthman called for water" - i.e., he requested water to perform Wudu’ in front of the questioner and show him how to perform it - "A small vessel was brought to him." That is, they brought him a small vessel, which is a small container holding enough water for Wudu’. The narration then reads: "He tilted it over his right hand," which means he inclined it over his right hand and poured water on it, washing his right hand before dipping it into the Wudu’ water. Then, it reads: "Then he inserted it into the water," meaning he then inserted his right hand into the small vessel. The phrase "He rinsed his mouth three times" means he put water in his mouth and then expelled it three times, while "He sniffed water into his nose and blew it out three times" means he put water in his nose and then expelled it three times.
The narration continues: "washed his face three times, then washed his right hand three times, and his left hand three times." That is, he washed his right arm up to the elbows three times and his left arm up to the elbows three times. The narration then reads: "Then he inserted his hand," meaning he dipped his hand into the small vessel, "took water, and wiped his head and ears." That is, he took a handful of water and placed it on his head, wiping his head with it, then wiped his ears as well.
The narration goes on: "washing their insides and outsides once," meaning he washed his ears from the inside and outside once, then washed his feet. It then reads: "and said" - i.e., `Uthman ibn `Affan (may Allah be pleased with him) - "Where are those asking about Wudu'? That is, where is the one who wants to learn Wudu’?
The narration concludes: " This is how I saw the Messenger of Allah perform Wudu'." That is, I saw the Messenger of Allah perform this Wudu’ in the same manner I have demonstrated to you.
This Hadith underscores teaching through action..

135
It is narrated on the authority of `Amr ibn Shu`ayb, from his father, from his grandfather: A man came to the Prophet (peace and blessings of Allah be upon him) and said, "O Messenger of Allah, how is Tuhur?" So he called for water in a vessel and washed his hands three times, then washed his face three times, then washed his arms three times, then wiped his head and inserted his index fingers into his ears and wiped the outer part of his ears with his thumbs and the inner part of his ears with his index fingers, then washed his feet three times each. Then he said, "This is how Wudu’ is done. Whoever adds to this or omits from it has done wrong and acted unjustly, or has acted unjustly and done wrong.".

Commentary : The Prophet (peace and blessings of Allah be upon him) was keen on teaching the Companions by doing things in front of them so that it would be firmly established in their minds.
In this Hadith, `Abdullah ibn `Amr (may Allah be pleased with him) said: "A man came to the Prophet (peace and blessings of Allah be upon him) and said: O Messenger of Allah, how is Tuhur?" The meaning of the question is: How is Wudu’ performed? "The Prophet (peace and blessings of Allah be upon him) called for water in a vessel, then washed his hands three times, then washed his face three times, then washed his arms three times, then wiped his head, without mentioning a number, then inserted his two index fingers (Sabbahatayn) into his ears," referring to the index fingers of the right and left hands, and they were called Sabbahatayn because they are pointed with during Tasbih (glorifying Allah), "wiped the outer part of his ears with his thumbs and the inner part of his ears with his index fingers , then washed his feet three times each," then he said: " This is how Wudu’ is done. Whoever adds to this", meaning: more than three - "or omits from it" doing less than three "has done wrong" by abandoning the Sunnah and the proprieties of Shari`ah, "and acted unjustly" by not following the Prophet (peace and blessings of Allah be upon him) and opposing him. He mentioned here the mandatory acts of Wudu’, and did not mention rinsing the mouth or sniffing water into the nose (and then blowing it out); perhaps they are included in washing the face, or they are not mandatory; so he did not mention them.
A group of scholars have considered the addition of "or omits from it" to be inauthentic and counted it among what was criticized about `Amr ibn Shu`ayb; because its apparent meaning is a condemnation of doing it less than three, while it is permissible; for the Prophet (peace and blessings of Allah be upon him) did it. So, how can it be expressed as a "wrongdoing"? It was said: If the wording is not due to doubt from the narrator, then it is one of the clear errors that leave no room for ambiguity; for performing Wudu’ once or twice is unanimously permitted, and the reports regarding the matter are authentic. It was said regarding his statement “or omits from it” that there is an ellipsis, and its implied meaning is: whoever falls short in the single washing, such as by leaving a patch unwashed during a single rinse, has done wrong. This is supported by what Nu`aym ibn Hammad ibn Mu`awiyah narrated through Al-Muttalib ibn Hantab in a Marfu` narration (a narration attributed to the Prophet): “Wudu’ may be done once, twice, or up to three times, but whoever falls short of one or exceeds three has erred.”
This Hadith highlights the importance of learning through action, along with verbal instruction..

162
`Ali (may Allah be pleased with him) is reported to have said: "If the religion were based on opinion, then the underside of the Khuff (leather socks) would have been more deserving of being wiped than the upper side. But I saw the Messenger of Allah (peace and blessings of Allah be upon him) wiping over the upper side of his Khuff.".

Commentary : Religion is what the Prophet (peace and blessings of Allah be upon him) conveyed from the Lord of the Worlds, not what people deduce through personal opinion or limited intellect.
In this Hadith, `Ali (may Allah be pleased with him) said: "If the religion were based on opinion." That is, if religious rulings were determined by what seems rational or logical to the human mind. The narration reads, "then the underside of the Khuff would have been more deserving of being wiped than the upper side," because it is what most frequently comes into contact with filth and wear. This, on the surface, is what reason and observation might suggest. However, `Ali continues: "But I saw the Messenger of Allah (peace and blessings of Allah be upon him) wiping over the upper side of his Khuff." Meaning, this is what he did, and we follow his practice because his guidance comes from divine wisdom, far beyond what the intellect alone can grasp. Upon closer reflection, it becomes clear that the idea of wiping the bottom of the sock is flawed: the underside is likely to be dirty and wiping it would only soil the hand without any actual benefit, since the purpose of the wiping is not to clean the sock, but to fulfill an act of worship in the prescribed manner.
This Hadith highlights the strength of `Ali’s intellect and his deep faith. It also underscores an important principle: any opinion that contradicts the Sunnah is an invalid opinion, and the Sunnah is always worthier of being followed..

189
`Abdullah ibn `Abbas (may Allah be pleased with him) said: “The Messenger of Allah ate a shoulder, then wiped his hand with a cloth that was beneath him, then stood up and prayed”..

Commentary : The Prophet (peace and blessings of Allah be upon him) was the most humble of people, despite the great virtues and noble qualities Allah had granted him. Among the signs of his humility was that he ate as a servant would eat. In this Hadith, it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) “ate a shoulder” — that is, he ate from the meat of a roasted sheep’s shoulder — “then wiped his hand with a cloth that was beneath him.” The “cloth” refers to a rough garment or fabric made of hair. He was sitting on it and used it to wipe his hand rather than washing it. “Then he stood up and prayed”. That is, he prayed without performing a new Wudu’.
This Hadith and others have been cited as evidence that the previous command to perform Wudu’ after eating food touched by fire was later abrogated. The final ruling was that Wudu’ is not required after eating food cooked over fire..

210
Sahl ibn Hunayf (may Allah be pleased with him) narrated: "I used to experience difficulty with Madhiy, and I would frequently perform Ghusl. I asked the Messenger of Allah (peace and blessings of Allah be upon him) about this, and he said: 'Wudu’ suffices for that.' I said: 'O Messenger of Allah, what about what gets on my clothing from it?' He said: 'It suffices you to take a handful of water and sprinkle it on your garment wherever you think it has touched it.'".

Commentary : Islam is a religion of mercy and compassion toward people. While Ghusl (ritual bath) is mandatory for semen and major ritual impurity, among Islam's leniencies and consideration for people's circumstances is that it distinguishes between thick semen and the light Madhiy (pre-seminal fluid) that frequently emerges when desire is present in a man's body, or following the emission of semen and after performing Ghusl from it.
In this Hadith, Sahl ibn Hunayf (may Allah be pleased with him) says: "I used to experience difficulty with Madhiy," meaning: in its frequent emission and discharge. Madhiy is a thin white fluid that typically precedes or follows the emission of semen and sometimes emerges after urination or during arousal. He said: "And I would frequently perform Ghusl," meaning: because of the discharge of Madhiy, thinking that Ghusl was required for it. Sahl said: "I asked the Messenger of Allah (peace and blessings of Allah be upon him) about this," meaning: about performing Ghusl for Madhiy. He said: "Wudu’ suffices for that," meaning: Wudu’ is sufficient for it, not Ghusl. Sahl said: "O Messenger of Allah, what about what gets on my clothing from it?" meaning: from this Madhiy. The Prophet (peace and blessings of Allah be upon him) said: "It suffices you to take a handful of water and sprinkle it on your garment wherever you think it has touched it," meaning: sprinkle the spot on the garment that the Madhiy has touched with water, until you believe you have removed it..

269
Narrated by `A’ishah (may Allah be pleased with her), who said: "The Messenger of Allah (peace and blessings of Allah be upon him) and I would sleep under the same covering while I was menstruating. If it was touched by anything from me, the Prophet (peace and blessings of Allah be upon him) would wash that spot without going beyond it, then pray in it. And if anything from him — meaning: his garment — touched it, he would wash that spot without going beyond it, then pray in it.".

Commentary : A menstruating woman's body is pure, as is her sweat, and she may undertake all activities such as cooking, kneading dough, baking, and performing all tasks as she did before menstruation began, except for prayer and fasting.
In this Hadith, the Mother of the Believers, `A’ishah (may Allah be pleased with her), says: "The Messenger of Allah (peace and blessings of Allah be upon him) and I would sleep under the same covering" — the covering being the garment that is closest to the body — "while I was menstruating. If it" — meaning: if that garment — "was touched by anything from me," that is: blood, "the Prophet (peace and blessings of Allah be upon him) would wash that spot without going beyond it," meaning: he would limit himself to that specific area only and not exceed it, "then pray in it" — in that covering. "And if anything from him touched it" — meaning: the Prophet's (peace and blessings of Allah be upon him) garment — "he would wash that spot without going beyond it, then pray in it."
This Hadith demonstrates the breadth and ease of Islamic law..

363
Narrated by Umm Qays bint Mihsan (may Allah be pleased with her), who said: I asked the Prophet (peace and blessings of Allah be upon him) about menstrual blood that gets onto clothing. He said: "Scrape it with a rib and wash it with water and Sidr.".

Commentary : Islam is a religion of ease, and among the manifestations of this ease is making things easier for people and treating them gently, especially in matters that cannot be easily avoided and occur out of necessity rather than choice.
In this Hadith, Umm Qays bint Mihsan (may Allah be pleased with her) says: "I asked the Prophet (peace and blessings of Allah be upon him) about menstrual blood that gets onto clothing," meaning: what is the ruling regarding clothes that are stained with menstrual blood? The Prophet (peace and blessings of Allah be upon him) said: "Scrape it with a rib," meaning: remove it with a stick or something similar like a stone or other object, and scrape it with this to remove the thick, clinging blood. "And wash it with water and Sidr," meaning: after scraping, wash it with something that will improve its scent. Sidr is the Lote tree, and its leaves are used for cleaning. By this, the trace of blood, its smell, and its appearance are removed from the garment..

675
Narrated by `Abdullah ibn Mas`ud (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "And do not differ, lest your hearts differ, and beware of the clamor of the markets.".

Commentary : The Prophet (peace and blessings of Allah be upon him) organized the matter of congregational prayer. He taught us the qualities of the Imam, then who should stand behind him from among those with knowledge who memorize the Quran and with sound minds, then how the rows should be arranged, how people should be gentle with one another, then how children and women should be in the back rows, and other matters.
This Hadith is part of another Hadith, in which he said: "Let those among you who are mature and wise stand close to me," meaning: let those with sound minds and forbearance stand behind me in prayer, "then those who come after them, then those who come after them," meaning: then let the most excellent, then the next most excellent arrange themselves behind them. Then he (peace and blessings of Allah be upon him) said: "And do not differ, lest your hearts differ," meaning: be harmonious and gentle in your standing next to each other in prayer, for disagreement in this situation becomes a cause for the differing of hearts. Then he (peace and blessings of Allah be upon him) said: "And beware of the clamor of the markets," meaning: beware of raising voices in prayer and mosques, and speaking without benefit, as happens in the markets. Do not let thinking about such matters distract you from humility in prayer. It is possible that this is a prohibition against mixing in mosques and in prayer rows, so that those with sound minds and the elderly should not mix with the young and women as in the markets.
This Hadith contains a prohibition against disagreement among people in prayer and in standing in rows. It also contains a warning against raising one's voice and mixing in prayer and mosques, as is often done in the markets..

708
It is narrated on the authority of `Amr ibn Shu`ayb, from his father, from his grandfather, that: We descended with the Messenger of Allah (peace and blessings of Allah be upon him) from the Thaniyyah of Adhakhir, and the time for prayer came. So he prayed facing a wall, using it as a Qiblah, and we stood behind him. Then a Bahmah (small sheep) came passing in front of him, and he kept trying to prevent it until he pressed his stomach against the wall, and it passed behind him..

Commentary : The Messenger of Allah (peace and blessings of Allah be upon him) instructed the one who is praying to place a Sutrah (barrier) in front of him, so that nothing may pass in front of him and interrupt his prayer. As for the congregational prayer, if the Imam places a barrier for himself, it serves as a barrier for the followers behind him.
In this narration, `Abdullah ibn `Amr (may Allah be pleased with him) said: “We descended”, meaning, we were on a journey and stopped at a location, “with the Messenger of Allah (peace and blessings of Allah be upon him) from the Thaniyyah of Adhakir”, which is a mountain pass between Makkah and Madinah. The word Thaniyyah refers to a path through the mountains. “The time for prayer came,” meaning the prescribed time had entered, and the Prophet (peace and blessings of Allah be upon him) prayed with the people “facing a wall”, using it as a Qiblah and barrier, so that no one would pass in front of him and interrupt his prayer. The people were praying behind him. The narration reads, "Then a Bahmah came trying to pass in front of him" - the term Bahmah refers to the offspring of sheep, whether male or female - "He kept trying to prevent it", meaning he kept pushing it away and blocking its path, " until he pressed his stomach was pressed his stomach against the wall ". That is, he moved so close that there was no space left for it to pass in front of him, so it passed behind him instead.
This narration shows that the Sutrah of the Imam serves as a Sutrah for those praying behind him, as the animal passed in front of the followers but behind the Imam, and this did not invalidate the prayer.
The Hadith also teaches that it is upon the one who is praying to prevent anything, human or animal, from passing directly in front of him..

753
Narrated by Abu Hurayrah (may Allah be pleased with him), who said: When the Messenger of Allah (peace and blessings of Allah be upon him) entered into prayer, he would raise his hands outstretched..

Commentary : The Prophet (peace and blessings of Allah be upon him) taught his Companions (may Allah be pleased with them) everything related to prayer: movements, stillness, and other matters. The Companions used to observe him and learn from him, and they transmitted this to those who came after them (may Allah be pleased with them all).
In this Hadith, Abu Hurayrah (may Allah be pleased with him) says: "When the Messenger of Allah (peace and blessings of Allah be upon him) entered into prayer," meaning: when he began it and pronounced the first Takbir, which is the Takbir of Ihram, "he would raise his hands outstretched," meaning: he would raise his hands upward, aligning them with his head or close to that, or other ways that have been narrated regarding his manner (peace and blessings of Allah be upon him) of raising them.
This Hadith demonstrates the Companions' meticulous observation of the Prophet's (peace and blessings of Allah be upon him) actions and their transmission of these actions to others..

789
On the authority of Abu Qatadah (may Allah be pleased with him): The Messenger of Allah (peace and blessings of Allah be upon him) said: “I stand to lead the prayer intending to prolong it, but then I hear the crying of an infant, so I shorten it out of dislike for causing hardship to his mother.”.

Commentary : The Prophet (peace and blessings of Allah be upon him) used to love to prolong the prayer, but at the same time he would take the people's needs into consideration. He would sometimes shorten the prayer for the sake of certain individuals, as in this Hadith in which the Prophet (peace and blessings of Allah be upon him) said: “I stand to lead the prayer intending to prolong it.” That is, he intended to complete it and perfect it in the usual manner—not the kind of prolonging which the Prophet (peace and blessings of Allah be upon him) forbade the Imams from doing. “Then I hear the crying of an infant, so I shorten it,” meaning: he would hear the crying of a child who was present with his mother, who was praying in the congregation. So he would lighten the prayer and not prolong it in terms of recitation or other actions, “out of dislike for causing hardship to his mother,” meaning: out of compassion for the child and his mother, due to her being distracted by her child’s crying during the prayer.
This Hadith highlights the importance of taking the condition of the congregation into account during the prayer, and of avoiding causing them hardship by unnecessary lengthening..

792
It is narrated from some of the Companions that the Prophet (peace and blessings of Allah be upon him) said to a man, "What do you say in the prayer?" The man replied, "I recite the Tashahhud and then say: O Allah, I ask You for Paradise and seek refuge in You from the Fire. As for me, I am not good at your murmuring nor the murmuring of Mu`adh." The Prophet (peace and blessings of Allah be upon him) said, "It is around these that we murmur.".

Commentary : The Prophet (peace and blessings of Allah be upon him) would ask the Companions about their acts of worship and supplications, in order to clarify whether they were correct, or to correct and guide them to what would benefit them in this world and the Hereafter.
In this Hadith, the Prophet (peace and blessings of Allah be upon him) said to a man, "What do you say in the prayer?", meaning: what remembrance and supplication do you say during your prayer? The man said, “I recite the Tashahhud,” referring to the testimony or greetings recited during prayer. “And I say: O Allah, I ask You for Paradise,” meaning: I ask You for entry into it. “And I seek refuge in You from the Fire,” meaning: to be kept far from it and not even come near it. Then the man said to the Prophet (peace and blessings of Allah be upon him), “As for me, I am not good at your murmuring nor the murmuring of Mu`adh.” Murmuring refers to low, indistinct speech, a tone that is heard but whose words are not clear, and it is also interpreted as private or concealed speech. The man meant that he was not proficient in the invocations and supplications that the Prophet (peace and blessings of Allah be upon him) or Mu`adh (may Allah be pleased with him) would say in prayer, nor was he able to formulate supplications with eloquence. The Prophet (peace and blessings of Allah be upon him) replied, “It is around these that we murmur”. Namely, our invocations revolve around Paradise and Hellfire; all our supplications ultimately aim for the same purpose: to attain Paradise and be protected from the Hellfire.
This Hadith teaches that there is no need for affectation or overelaboration in supplication; rather, sincerity and clarity of intention are what matter most..

832
Narrated by `Abdullah ibn Abu Awfa (may Allah be pleased with him), who said: A man came to the Prophet (peace and blessings of Allah be upon him) and said: "I am unable to memorize anything from the Quran, so teach me something that will suffice for me." He said: "Say: Glory be to Allah, and praise be to Allah, and there is none worthy of worship except Allah, and Allah is the Greatest, and there is no power and no strength except with Allah, the Most High, the Most Great." The man said: "O Messenger of Allah, this is for Allah, the Mighty and Majestic, but what is there for me?" He said: "Say: O Allah, have mercy on me, grant me sustenance, grant me well-being, and guide me." When the man stood up, he gestured with his hand like this, and the Messenger of Allah (peace and blessings of Allah be upon him) said: "As for this one, he has filled his hand with goodness.".

Commentary : In this Hadith, a man came to the Prophet (peace and blessings of Allah be upon him) and said: "I am unable to memorize anything from the Quran," meaning: in terms of memorization, learning, and recitation, "so teach me something that will suffice for me" — something I can recite in prayer and elsewhere. The Prophet (peace and blessings of Allah be upon him) told him: "Say: Glory be to Allah, and praise be to Allah, and there is none worthy of worship except Allah, and Allah is the Greatest, and there is no power" — meaning: there is no means of escaping sins and warding off disliked evils except by the Will of Allah — "and no strength" for me to perform acts of obedience and attain good "except with Allah," that is: through His guidance, the Almighty. "Al-`Aliyy" (the Most High) is one of the Names of Allah that encompasses a perfect attribute, which is elevation in its three types: elevation of dominance and victory, elevation of status, and elevation of essence. "Al-`Adhim" (the Most Great) is one of the Names of Allah that encompasses a perfect attribute, which is Greatness. The man then said: "O Messenger of Allah, this" — the remembrance and praise — "is for Allah, the Mighty and Majestic, but what is there for me" in terms of supplication and requests? The Prophet (peace and blessings of Allah be upon him) told him: "Say: O Allah, have mercy on me, and grant me sustenance" of good things, "and grant me well-being" from evil, "and guide me" to the straight path. "When the man stood up, he gestured with his hand like this," meaning: he clenched it, "and the Messenger of Allah (peace and blessings of Allah be upon him) said: 'As for this one, he has filled his hand with goodness,'" meaning: he has gathered abundant good and reward.
The Hadith demonstrates the ease and compassion of the Islamic Shari`ah. It also highlights the importance of learning the Quran and various Adhkar (remembrances).

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..