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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Book of Hadith

| Hadiths