Narrated Umm ‘Attiyyah (may Allah be pleased with her): A sheep was sent to me (in charity) and I sent some of it to `Aishah (may Allah be pleased with her). The Prophetﷺ asked `Aishah for something to eat. `Aisha replied that there was nothing except what Nusaybah Al-Ansaariyyah had sent of that sheep. The Prophet ﷺ said to her, "Bring it as it has reached its place.".

Commentary : One of the special characteristics that the Prophet ﷺand his noble family had was that they would eat from food that was offered as a gift, and not from what was given as alms.
In this hadeeth, Umm ʿAṭṭiyyah al-Ansaariyyah- whose name is Nusaybah - reports that a sheep was sent as a form of charity to her. The sender was the Prophet ﷺ as mentioned in a narration reported in Saheeh Muslim, where said: “The Messenger of Allah ﷺ sent me a sheep from the alms. I sent some of it to A’ishah”, meaning: as a gift to her, and not as alms. So, when the Messenger of Allah ﷺ came to ‘A’ishah (may Allah be pleased with her) and asked her about the food, she said: ‘No, it was nothing except what Nusaybah had sent from this sheep.’ To which, he ﷺresponded, ‘Bring it here; for it has reached its proper place.’ Then, he ﷺ explained that when it was charity, it was permissible for her to dispose of it to the poor by way of sale or gift; for the validity of it being in his possession [could be established.] So, when Nusaybah (may Allah be pleased with her) gifted it to ‘A’ishah (may Allah be pleased with her) some of the sheep - it was judged for her with the ruling of a gift. Thus, It shifted from the meaning of charity from being in the possession of the giver, and transferred to the meaning of a lawful gift for the Prophet ﷺ.
He ﷺ would only eat what came as a gift, and not what was offered as charity, as a form of honour and etiquette because gifts bring hearts closer and make people love each other, and it is permissible to be rewarded the sender of the gift with something similar or better than it so that no one has favour over the other and no one feels humiliated. All this is not possible with charity, because it is the filth of the people in which they purge the wealth of its impurity.
One benefit that we can conclude from this hadeeth is it shows that things that are forbidden for known reasons become lawfulif those reasons are removed..

1448

Narrated Anas (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) wrote to me what Allah had instructed His Messenger ﷺ to do regarding the one who had to pay one Bint Makhaad (i.e., one year-old she-camel) as Zakat, and he did not have it but had gotten a Bint Laboon (two-year-old she-camel). He wrote that it could be accepted from him as Zakat, and the collector of Zakat would return him 20 Dirhams or two sheep; and if the Zakat payer had not a Bint Makhaad, but he had Ibn Laboon (a two-year-old he-camel) then it could be accepted as his Zakat, but he would not be paid anything .

1450

Narrated Anas (may Allah be pleased with him) that Abu Bakr (may Allah be pleased with him) wrote for him, zakat regulations which Allah's Messenger ﷺ had made compulsory, and wrote that one should neither collect various portions (of the livestock) nor divide the livestock into various portions in order to avoid paying zakat..

1451

Narrated Anas (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) wrote to me what Allah's Messenger ﷺ has made compulsory regarding zakat. It reads: If the property of two persons is mixed, but they are not partners, its zakat is to be paid as a whole, and then they can settle the differences. .

1452

Narrated Aboo Sa’eed al-Khudree (may Allah be pleased with him): A Nomad asked Allah's Messenger ﷺ about the emigration. The Prophet ﷺ said, "May Allah have mercy on you! The matter of emigration is very hard. Have you got camels? Do you pay their Zakat?" The Arab nomad said, "Yes, I have camels and I pay their Zakat." The Prophet ﷺ said, Work beyond the villages and towns, and Allah will not decrease (waste) any of your good deeds.".

Commentary : At the beginning of Islam, it was obligatory upon Muslims to emigrate to al-Madeenah to flee the lands of disbelief, protect their religion, and support the Prophet ﷺ and spread the message of Islam. The best of believers were those who emigrated to him ﷺ and fulfilled the rights of emigration. However, there were some Muslims who could not emigrate due to valid excuses; therefore, Allah facilitated for them another path for good deeds.
In this hadeeth, Aboo Sa’eed al-Khudree (may Allah be pleased with him) reports that a nomad, which is the term used to refer to Arabs who lived in deserts, asked the Prophet ﷺ to give him the pledge to emigrate to al-Madeenah i.e., to leave his family and homeland and relocate to al-Madeenah to be in the company of the Prophet ﷺ. However, the Prophet ﷺ feared that he would not manage or be able to fulfill its rights; thus, gives it up. For this reason, he ﷺ said to him: “Wayhak” (lit. woe to you), an Arabic phrase used to show compassion and concern for the addressee and explained to him that fulfilling the rights of emigration is too difficult and only a few can fulfill them. It seems the Prophet ﷺ could notice the inability of the man to handle it; thus, he declined his request. Then, he ﷺ asked him if he had any camels that he pays its zakat. The man’s answer was positive and upon which the Prophet ﷺ guided him to do good deeds in his homeland for wherever he would be, his good deeds would benefit him and his reward would not be decreased. It is as if the Prophet ﷺ wanted to say to him: It does not matter where you reside so long as you are fulfilling the obligation that Allah imposed upon you and your family. Allah will not decrease the reward of your good deeds, regardless of your residence.
It has been said that this incident occurred after the conquest of Makkah on which he ﷺ said: “there is no emigration after the conquest [of Makkah].” It was said that emigration was only obligatory upon the Muslims who lived in Makkah. As for the Muslims living in other areas, it was only recommended and liked. It was said: Emigration was obligatory upon the Muslims who lived in rural areas and not upon the people of the desert. It was said that emigration was only obligatory if some of the residents of the town entered Islam while the rest remained on their disbelief. This is so that the Muslims would not be subject to the rulings pertaining to disbelievers. If everyone in the town entered Islam, then emigration is no longer obligatory.
This hadeeth highlights the merit of emigration and emigrants, and shows the virtue of paying zakat on camels and the hastening to do good deeds..

1454

Narrated Anas (may Allah be pleased with him): When Aboo Bakr (may Allah be pleased with him) sent me to (collect the Zakat from) al-Bahrayn, he wrote to me the following: “By the Name of Allah, the Beneficent, the Merciful. These are the orders for compulsory alms (Zakat) which Allah's Messenger ﷺ had made obligatory for every Muslim, and which Allah had ordered His Messenger to observe: Whoever amongst the Muslims is asked to pay Zakat accordingly, he should pay it (to the Zakat collector) and whoever is asked more than that (what is specified in this order) he should not pay it; for twenty-four camels or less, one ewe is to be paid as Zakat; for every five camels, one sheep is to be paid, and if there are between twenty-five to thirty-five camels, a one year old she-camel (Bint Makhaad) is to be paid; and if they are between thirty-six to forty-five (camels), one two-years old she-camel (Bint Laboon) is to be paid; and if they are between forty-six to sixty (camels), one three years old she-camel (Hiqqah) is to be paid; and if the number is between sixty-one to seventy-five (camels), one four-years old she-camel (Jadha’ah) is to be paid; and if the number is between seventy-six to ninety (camels), two she-camels aged 2 years (Bint Laboons) are to be paid; and if they are from ninety-one to one-hundred and twenty (camels), two three years old she-camel (Hiqqahs) are to be paid; and if they are over one-hundred and-twenty (camels), for every forty (over one-hundred-and-twenty) one two years she-came (Bint Laboon) is to be paid, and for every fifty camels (over one-hundred-and-twenty) one three years she-camel (Hiqqah) is to be paid; and whoever has got only four camels, has to pay nothing as Zakat, but if the owner of these four camels wants to give something, he can. If the number of camels increases to five, the owner has to pay one sheep as Zakat. As regards the Zakat for the (flock) of sheep; if they are between forty and one-hundred-and-twenty sheep, one sheep is to be paid; and if they are between one-hundred-and-twenty to two hundred (sheep), two sheep are to be paid; and if they are between two-hundred to three-hundred (sheep), three sheep are to be paid; and for over three-hundred sheep, for every extra hundred sheep, one sheep is to be paid as Zakat. And if somebody has got less than forty sheep, no Zakat is required, but if he wants to give, he can. For silver, the Zakat is one-fortieth of the lot (i.e. 2.5%), and if it is less than one-hundred Dirhams, Zakat is not required, but if the owner wants to pay, he can.'..

Commentary : Zakat is one of the five pillars of Islam that Allah has dictated upon those whose savings exceed the specified threshold. It is taken from the wealthy and given to the poor (i.e., all those who are eligible to receive it according to the Quran). Allah and His Messenger explained all the rulings and details pertaining to this obligatory act of worship to protect the wealthy ones from injustice and protect the rights of those who are in need.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that Abu Bakr (may Allah be pleased with him) wrote him a letter in which he explained the due zakat on livestock that Allah’s Messenger made compulsory upon Muslims. This letter was penned after Abu Bakr appointed Anas ibn Maalik (may Allah be pleased with him) to collect the zakat from the people in al-Bahrayn, which is a region that includes, today, the kingdom of Bahrain as well as Al-Ihsaa and al-Qateef in the eastern parts of Saudi Arabia. The reason Aboo Bakr penned this letter to Anas (may Allah be pleased with them) is to use it as reference and consult to calculate the zakat [on livestock] and identify those who are obliged to pay it.
He started the letter with the Basmalah and then explained that the obligatory alms (zakat) are that which the Messenger of Allah ﷺ made obligatory for Muslims and which Allah has ordered His Messenger to collect from the Muslims whose savings exceed a set threshold. This prelude was necessary to clarify that the calculations mentioned afterwards in the letter are not of Aboo Bakr. He explained to Anas from whom he should take zakat and that if the zakat demanded, he should pay it, and whoever is demanded to pay more than the required zakat, then they are not obliged to pay that which is above the zakat, and they may decline the request. The calculation of zakat, according to this letter, is as follows:
Camels:(i) From 5 to 24, one ewe on every five camels;(ii) from 25 to 35, one she-camel that completed one year in age, or in its absence one, one she-camel that completed two years in age and has not yet completed three years in age and in this case the zakat collector should pay the zakat payer 20 dirhams or two sheep to compensate him for the difference. In the event where the zakat payer has no she-camel that completed two years in age and has not yet completed three years but has instead a male-camel who completed 2 years in age and did not complete 3 years in age as yet, the zakat collector should take it without taking anything else from the zakat payer, according to the report recorded in Saheeh al-Bukhaaree; (iii) from 36 to 45, the zakat is one she-camel that completed the age of two years i.e., this she-camel is called in Arabic Bint Laboon (lit. daughter of a milky camel) and the reason it is called as such is that its mother gave birth to more than one thus it started to have milk. As for the male-camel, he is referred to as Ibn Laboon;(iv) from 46 to 60, one she-camel that completed the age of three years and it is called in Arabic Hiqqah because by this age it can be mounted, carry luggage, and is capable of mating; (v) from 61 to 75, one she-camel that completed four years in age and it is called in Arabic Jadh’ah because of the falling of her milk teeth, (vi) from 76 to 90, two she-camels that completed the age of two years, (vii) from 91 to 120: two she-camels that completed the age of threeyears (viii) and over 120, the zakat is one she-camel that completed the age of three years on every forty camels and one three-year-old on every fifty camels i.e., for 121 to 129, three she-camels aged two years, and for 130 to 139, one she-camel aged three years and two she-camels aged two years, for 140 to 149, two she-camels aged three years and one she-camel aged two years, for 150-159, three she-camels aged three years, for 160 to 169, four she-camels aged two years, for 170 to 179, three she-camels aged two years and one she-camel aged three years, for 180-189, two she-camels aged two years and two she-camels aged three years, for 190-199, three she-camels aged three years and one she-camel aged two years, for 200 to 209, four she-camels aged three years or five she-camels aged two years, and so forth. The same calculation is used for whatever is more than 209, so as the zakat on each fifty camels will be one she-camel aged three years, and on each forty camels will be one she-camel aged two years.
The letter specifies the zakat due on camels if they are less than 24. If the number is less than five, there is no zakat due, and if the number is five, the zakat is only one sheep, and so forth until the number reaches 24 as explained above.
Sheep: Below 40 sheep, there is no zakat. From 40 to 120, one ewe, from 121 to 200, two ewes, from 200 to 300, three ewes and over 300, one ewe on every hundred sheep.

Zakat on livestock is only limited to animals that gaze for the most part of the year. As for the livestock that are foddered are not eligible for the zakat mentioned in the above calculations. They are subject to zakat according to the calculations made for property and merchandises. There is no zakat on sheep if they are less than forty heads except their owner wishes to pay zakat on them voluntarily.
Silver: Zakat is obligatory on silver, and it is given by paying 2.5 %, i.e., a quarter of a tenth, if it reaches the set threshold, which is about 295 grams [and one lunar year has passed over possessing it]. The threshold of silver is mentioned in the part of the letter where it reads: “For silver, the Zakat is one-fortieth of the lot (i.e., 2.5%), and if its value is less than two-hundred Dirhams, Zakat is not required, but if the owner wants to pay, he can.” The part where it says, “if it is less than one-hundred Dirhams, Zakat is not required,” may give the impression that if it is above 190 and less than 200 Dirhams, zakat is required. However, this is a wrong assumption, because 190 is specifically mentioned since the number is counted in tens, and 200 is the following count; thus, it was mentioned to indicate that no zakat is required if it is less than 200 Dirhams. This is supported by the hadeeth recorded in Saheeh al-Bukhaaree and Saheeh Muslim on the authority of Aboo Sa’eed al-Khudree (may Allah be pleased with him) that the Prophet ﷺ said: “There is no zakat to pay on less than five awaaq (plural of Uwqiyyah) of silver, but the owner wants to pay, he can.” And it is known that one Uwqiyyah equals forty Dirhams.
The intended meaning of the part “but the owner wants to pay, he can” is that the owner can voluntarily give away part of it as he is not required to do so, and in this case, it will be accepted and taken from him. This indicates that if the owner wants willingly and happily to give more and better than what he is required to pay, it will be accepted and taken from him.
From the benefits of this hadeeth are learning the zakat payable on camels, sheep, and silver, and that zakat on tangible property to be paid to the Imaam (i.e. ruler of Muslims).
The hadeeth shows that Islam is a religion that is well-structured and systemised in its rulings and obligations. It does not oppress or does injustice to anyone and does not transgress the rights of others.
It highlights the significance of zakat in Islam and the keen interest of the Prophet ﷺ to give a detailed account of its rulings, and it shows that zakat is not waived on the number of livestock that falls between each two thresholds..

1455

Narrated Anas (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) wrote to me what Allah's Messenger ﷺ has made compulsory regarding zakat. It reads: Neither an old nor a one-eyed animal, nor a ram may be taken as Zakat except if the Zakat collector wishes (to take it)..

Commentary : Zakat is one of the obligations that Allah has imposed upon those whose savings exceed the specified threshold. It is taken from the wealthy and given to the poor (i.e., all those who are eligible to receive it according to the Quran). Allah and His Messenger ﷺexplained all the rulings and details pertaining to this obligatory act of worship to protect the wealthy ones from injustice and protect the rights of those who are in need.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that Abu Bakr (may Allah be pleased with him) wrote him a letter in which he explained the due zakat on livestock that Allah’s Messenger made compulsory upon Muslims. This letter was penned after Abu Bakr delegated Anas ibn Maalik (may Allah be pleased with them) to collect the zakat from the people in al-Bahrayn, which is a region that includes, today, the kingdom of Bahrain as well as Al-Ihsaa and al-Qateef in the eastern parts of Saudi Arabia.
According to this letter - as it is mentioned in this hadeeth – the following type of sheep cannot be accepted as zakat: (i) old sheep whose teeth has fallen, (ii) sheep whose one of its eyes is blind, (iii) sheep that have health problems and defects that would disqualify it as a sacrificial animal (i.e., Udhiyyah) such as limping, fatigue or sick sheep, (iv) rams (i.e., male-sheep and male-goats) except of the zakat collector agrees to take it because of it has much meat or fat.
This hadeeth states that it is impermissible to take out defected or undesired property as zakat, and that the zakat collector has the authority to accept or decline zakat that does not meet the criteria that religion has specified. .

1456

Narrated Abu Hurayrah (may Allah be pleased with him): Abu Bakr (may Allah be pleased with him) said, "By Allah! If they (pay me the Zakat and) withhold even a young (female) goat which they used to pay during the lifetime of Allah's Messenger ﷺ, I will fight with them for it." `Umar (may Allah be pleased with him) said, "It was nothing but Allah Who opened Abu Bakr's heart towards the decision to fight, and I came to know that his decision was right.".

Commentary : The Imaam (ruler) and Caliph is the one responsible for managing the affairs of the Muslim nation, including the collection of zakat. Not only has he the authority to force people to pay their zakat, but also to fight with those who refuse to pay it.
This hadeeth is a part of a long story that is mentioned in another hadeeth wherein Abu Hurayrah (may Allah be pleased with him) reports that after the passing of the Prophet ﷺ and Abu Bakr (may Allah be pleased with him) assuming the position of the Caliph of Muslims, some Arabs apostatized and others refused to pay the zakat. Following those events, Abu Bakr (may Allah be pleased with him) decided to dispatch military campaigns to fight with them and force them to pay the zakat. However, ‘Umar ibn al-Khataab (may Allah be pleased with him) felt uneasy about it and could not entertain the idea of fighting and shedding the blood of people who testify that there is no god worthy of worship. So, he said to Abu Bakr: 'O Abu Bakr, how can you fight the people when the Messenger of Allah ﷺ said: I have been commanded to fight the people until they say (there is none worthy of worship except Allah). Whoever says it, his life and his property are safe from me, except for its right, and their reckoning will be with Allah?' However, Abu Bakr (may Allah be pleased with him) informed him that they have to pay the zakat and that it is as obligatory as the [five daily] prayers. He explained to ‘Umar that they have to fulfill the obligation of zakat and denying it is akin to denying the five daily prayers. He (may Allah be pleased with him) said: “I will surely fight those who separate prayer and zakat, for zakat is what is due on wealth.” Then, he swore by Allah that if anyone withholds from him a small-she-goat that they used to give to the Messenger of Allah ﷺ he will fight them. In a different version of the hadeeth, it reads a robe instead of a she-goat, which he said it to signify the seriousness of the matter. He wanted to make it clear that he would fight whoever withholds anything, regardless how trivial it is, they used to pay to the Prophet ﷺ. This is because the obligation of zakat is from what is known from Islam by necessity, and whoever denies or rejects something known from Islam by necessity will be fought. Zakat is a right due on wealth and refusing to pay it means denying one of the fundamental rights of Islam. If a person refuses to pay it, he should be fought just like how a person who denies the five daily prayers should be fought. Upon hearing the justification of Abu Bakr (may Allah be pleased with him), ‘Umar became convinced and supported his decision of fighting them, and that it is the correct ruling that is established in the Quran and the Sunnah.
This hadeeth highlights the sound judgment and understanding of Abu Bakr (may Allah be pleased with him), and his courage and firmness in the truth, and the objectivity of ‘Umar (may Alah be pleased with him) and his aptness to accept the truth once he knows it..

1460

Narrated Abu Dhar (may Allah be pleased with him): I went to the Prophet ﷺ and he said: “By Allah in Whose Hands my life is (or probably said, 'By Allah, except Whom none has the right to be worshipped) If any man has camels, cattle, or sheep on which he does not pay what is due, they will be produced as large and fat as can be on the Day of Resurrection and will trample him with their hoofs and gore him with their horns. As often as the last of them pass him the first of them will be brought back to him until judgment is pronounced among mankind.”.

Commentary : Zakat is one of the obligations that Allah has imposed upon those whose savings exceed the specified threshold. It is taken from the wealthy and given to the poor (i.e., all those who are eligible to receive it according to the Quran). Whoever thanks Allah, Exalted be He, by fulfilling this obligation and paying his zakat to those who deserve it will be given a reward that is complete; and whoever fails to fulfill this obligation will earn nothing but loss and failure in this life and the Hereafter.
In this hadeeth, Abu Dhar (may Allah be pleased with him) reports that he visited the Prophet ﷺ one day, and he heard him ﷺ swears by Allah, Exalted be He, the One in His Hand all souls, or, 'by Allah, except Whom none has the right to be worshipped’ that whoever does not pay zakat on livestock (such as camels, cows, and sheep), they will be produced as large and fat as can be on the Day of Resurrection, because the condition of cattle varies i.e., they could be fat, fatigue, small or large, and then those with hoofs (i.e., camels) will trample him and those with horns will gore him to cause his as much pain as possible. They will be subject to this punishment while the creation is standing in the land of resurrection, and it will continue until the reckoning of the people is over.
From the benefits of this hadeeth is that not thanking Allah’s blessings and failing to fulfill His right in them will make us subject to punishment and hardship on the Day of Judgment.
The hadeeth indicates that Allah, Exalted be He, will resurrect the camels, cows and sheep whose zakat was withheld to punish their owners with them.
It shows the great punishment that is made for those who withhold zakat, and that some sinners will be subject to a special punishment on the Day of Judgment before the reckoning of the people is over..

1461

Narrated Anas in Maalik (may Allah be pleased with him): "Abu Talhah (may Allah be pleased with him) had more property of date-palm trees gardens than any other amongst the Ansaar in al-Madeenah and the most beloved of them to him was Bayruhaa’ garden, which was in front of the Mosque of the Prophet ﷺ. Allah's Messenger ﷺ used to go there and used to drink from its fresh water." Anas added, "When these ayaat were revealed: --{By no means shall you attain righteousness unless You spend (in charity) of that which you love.} (Quran 3.92) Abu Talhah said to Allah's Messenger: 'O Allah's Messenger! Allah, the Blessed, the Superior says: {By no means shall you attain righteousness, unless you spend (in charity) of that which you love.} And no doubt, Bayruhaa’ garden is the most beloved of all my property to me. I want to give it in charity in Allah's Cause and I expect its reward from Allah. So, spend it wherever Allah makes you think it better.' The Prophet ﷺ said, 'Well done! This is a profitable property. This is a profitable property. O Abu Talhah! I have heard what you have said, and I think it would be proper if you spend it on your Kith and kin.' Abu Talhah said, I will do so, O Allah's Messenger.' Then Abu Talhah distributed that garden amongst his relatives and his cousins." [According to the report from the route of] Yahya ibn Yahya and Isma’eel narrated from Maalik, it reads: property that brings about reward and benefits to its owner“..

Commentary : Giving away in charity money that is precious to the heart only for the pleasure of Allah is evidence on the sincerity of the person, the truthfulness of his faith, and a means to attain the good in this life and the Hereafter.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that Abu Talhah – whose name is Zayd ibn Sahl al-Ansaaree – (may Allah be pleased with him) was the wealthiest man amongst the Ansaar and he had plenty of date-palm trees. The most precious and beloved property to him was the Bayruhaa’ garden in al-Madeenah, opposite to the Mosque of the Prophet. The garden had a fresh water source that the Prophet ﷺ used to attend to drink from. Anas (may Allah be pleased with him) adds that after the ayah {By no means shall you attain righteousness unless You spend (in charity) of that which you love} was revealed, Abu Talhah (may Allah be pleased with him) went to the Prophet ﷺ and recited the ayah to him. Then, he explained that the most beloved property to his heart was the garden of Bayruhaa’ and that he is giving it away in charity for the sake of Allah while hoping for its reward and good outcome from Allah, Exalted be He, and that he is leaving the decision of where and how to spend it to the Prophet ﷺ so, he can do with it what Allah orders him. The Prophet ﷺ rejoiced and exclaimed his awe of the good initiative of Aboo Talhah, and informed him that this is indeed a profitable property [in terms of Allah’s reward]. In another version, it reads: property that brings about reward and benefits to its owner. It has been said, it means, property that gives its owner reward day and night.
The Prophet ﷺ instructed him to spend it on his relative so he divided it between them. The reason the Prophet ﷺ advised him to do so is that giving charity to relatives gives the person the reward of charity and the reward of joining kinship.
The meaning of the ayah: {By no means shall you attain righteousness unless You spend (in charity) of that which you love} is that you will not attain all the good or attain Allah’s mercy, pleasure, and Paradise until you spend from the money that you favour and love. This includes intangible forms of wealth such as using one’s social status to help people and exerting efforts to do good deeds and putting the life at the service of Allah.
This hadeeth directs us to consult the people of virtue and merit on how to give charity and do good deeds. It shows that a pious person may be described as wealthy or acknowledge his wealth without that being a defect in his piety.
It shows that when the value of charity is high the giver ought to be praised and highlights the merit of Abu Talhah (may Allah be pleased with him).
It shows that giving charity to close relatives who are in need is more rewarding and takes priority. .

1462

Narrated Aboo Sa’eed al-Khudree (may Allah be pleased with him): On `Eid al Fitr or `Eid al-Adha, Allah's Messenger ﷺ went out to the Musalla. After finishing the prayer, he ﷺ delivered the sermon and ordered the people to give alms. He said, "O people! Give alms." Then he ﷺ went towards the women and said: "O women! Give alms, for I have seen that the majority of the dwellers of Hell-Fire were you (women)." The women asked, "O Allah's Messenger! What is the reason for it?" He ﷺ replied, "O women! You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion who can make a cautious wise man irrational than you." Then he ﷺ left. When he ﷺ reached his house, Zaynab, the wife of Ibn Mas`ood, came and asked permission to enter. The Prophet ﷺ was informed of her visit so it was said, "O Allah's Messenger! It is Zaynab." He ﷺ asked, 'Which Zaynab?" The reply was that she was the wife of Ibn Mas'ood. He said, "Yes, allow her to enter." And she was admitted. Then she said, "O Prophet of Allah! Today you ordered people to give alms and I had an ornament and intended to give it as alms, but Ibn Mas`ood said that he and his children deserved it more than anybody else." The Prophet ﷺreplied, "Ibn Mas`ood had spoken the truth. Your husband and your children have more right to it than anybody else.".

Commentary : Zakat, which Allah has made obligatory, charity, which Allah has encouraged and made optional, are two great deeds that can help us attain safety in this life and the Hereafter. He who has indulged in sins and disobedience should give charity to purify himself from his sins, hoping from Allah, Exalted be He, His blessings and goodness. The Prophet ﷺ would encourage people so often to give charity and explain its virtue and who are most deserving of it.
In this hadeeth, Abu Sa’eed al-Khudree (may Allah be pleased with him) reports that the Prophet ﷺ went to the Musalla to offer the Eid prayer on ‘Eid al-Fitr or ‘Eid al-Adhah. The Musalla is a spacious outdoor area, and the location of the Musalla of the Prophet ﷺ was in a known area in al-Madeenah, that is 1000 arms away from the gate of his Mosque. After he ﷺ finished the ‘Eid prayer, he ﷺ addressed the attendees and preached to them about what would benefit them in their worldly life and the Hereafter. The preaching sermon should be short and not lengthy. He ﷺ exhorted to give in charity and then walked to the Musalla of women to exhort and preach them since they were segregated from men and may not have heard his first preach. Or, it is possible that he went to them to give them a special reminder. He reminded them of Paradise and Hellfire and addressed all of them in his speech by saying: O women! Then, he ﷺ ordered them to give away in charity, and explained that he saw during the ascending journey - or in other events – that most of the dwellers of Hellfire were from women. This makes the reason he ordered them to give away in charity is that giving charity increases the scale of good deeds and extinguishes the Lord’s anger. In other words, he ﷺ directed them to a good deed that would save them from Hellfire, hoping that Allah will have mercy on them because of their charity. The women asked the Prophet ﷺ about the reason that made them most of the people in Hellfire. He clarified that it is because of their excessive verbal abuse and cursing or invoking against others to be expelled from Allah’s mercy. The other reason he ﷺ offered was that women are often ungrateful to their husbands i.e., a woman would deny that her husband was ever kind to her whenever she is upset with him or sees from him something not of her liking even if it was a trivial matter. This part of the hadeeth sends women a strong warning against verbal abuse and cursing and warns them against denying the favors and kind treatment of their husbands. Then, he ﷺ described them of being deficient in intelligence and religion and that their influence is so strong such that it can even lure a resolve and sensible man. The latter is used in the form of exaggeration to highlight their strong influence over men to show that if they are determined to do something they would keep argue with men until they do it, regardless of it being right or wrong.
Their deficiency in intellect and religion is explained in the authentic hadeeth in Saheeh al-Bukhaaree, which reads:”They asked, “What is the deficiency of our religion and our intelligence, messenger of God?” He replied, “Is not the testimony of a woman equivalent to half the testimony of a man?” They said, “Yes.” Remarking that that pertained to the deficiency of her intelligence, he asked, “Is it not the case that when she menstruates, she neither prays nor fasts?” When they replied, “Yes,” he said, “That pertains to the deficiency of her religion.” The mention of their deficiency of religion and intellect is not to blame them, it is intended to warn men from falling for their temptations, and not as a derogatory remark or to blame them, because it is beyond their power and a part of their innate nature that Allah has created.
After, the Prophet ﷺ left to his house. Zaynab, the wife of ‘Abdullah ibn Mas’ood followed him to his house and asked his permission to enter. The one who informed the Prophet ﷺ of her visit and request to enter upon him was Bilaal ibn Rabaah (may Allah be pleased with him). He ﷺ allowed her to enter after he learned who she was. She informed him ﷺ that her husband, ‘Abdullah ibn Mas’ood (may Allah be pleased with him), objected when she wanted to giveaway in charity some of her jewelry, and explained that he and their children are more deserving of her charity. The Prophet ﷺ supported the view of Ibn Mas’ood and confirmed that her poor husband and children are more deserving of her charity. He ﷺ, according to the hadeeth recorded in Saheeh al-Bukhaaree and Saheeh Muslim, further added: “She will have two rewards, the reward for charity and the reward for upholding ties of kinship.”
From the benefits that we could learn from this hadeeth is knowing that cursing and ungratefulness between spouses are admonished.
It shows that the word “kufr” (translation: denying and ungratefulness) can be used to refer to sins that do not take people outside the fold of Islam to highlight its seriousness.
It teaches us that giving a harsh advice could be a way to rid of a quality that is condemned, and encourages us to give charity, particularly to poor and needy relatives, and that charity keeps us away from Allah’s punishment.
It shows that a student can discuss the opinion of his teacher about aspects that he does not understand.
It depicts to us the great character of the Prophet ﷺ, his tolerance, compassion, and kindness. .

1463

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "The Muslim does not have to pay zakat on his horse or slave.".

1465

Narrated ‘Ataa’ ibn Yasaar: I heard Aboo Sa’eed al-Khudree (may Allah be pleased with him) say: “Once the Prophet ﷺ sat on a pulpit, and we sat around him. Then he ﷺ said, "The things I am afraid of most for your sake (concerning what will befall you after me) is the pleasures and flowers of the world and its beauties which will be made available to you." Somebody said, "O Allah's Messenger! Can the good bring forth evil?" The Prophet ﷺremained silent for a while. It was said to that person, "What is wrong with you? You are talking to the Prophet ﷺ while he is not talking to you." Then we noticed that he ﷺ was receiving revelation. Then the Prophet ﷺ wiped off his sweat and said, "Where is the questioner?" It seemed as if the Prophet ﷺ liked his question. Then he ﷺ said, "Good never brings forth evil. Indeed, it is like what grows in spring which either kills or makes the animals sick, except if an animal eats its full from the fresh vegetation and then faces the sun, and then defecates and urinates, and grazes again. No doubt this wealth is sweet and green. Blessed is the wealth of a Muslim from which he gives to the poor, the orphans and to needy travelers. (Or the Prophet said something similar to it) No doubt, whoever takes it illegally will be like the one who eats but is never satisfied, and his wealth will be a witness against him on the Day of Resurrection.".

Commentary : Allah has willed and predestined with His divine wisdom that this life be a place of tests and trials. Some people fall into its temptation and compete to attain its pleasures, while others realize its reality; thus, they endeavor to attain that which Allah has made for His believing servants in the Hereafter and never be misguided by worldly temptation.
In this hadeeth, Aboo Sa’eed al-Khudree (may Allah be pleased with him) reports that the Prophet ﷺ sat on the pulpit of his Mosque one day and his Companions gathered around him. He ﷺ then expressed his concern about his nation after this worldly life presents its pleasures and flower to them. The intended meaning of pleasures and beauty here is money and wealth, and he ﷺlikened wealth to flowers because flowers wilt and wither quickly to say that worldly pleasures change and wither quickly too.
One man asked the Messenger of Allah ﷺ how could that which is good brings forth or causes evil! The Prophet ﷺ remained silent for a while and his Companions realised that his silence was because of receiving revelation. After receiving the divine revelation, he ﷺ wiped the sweat of his face because whenever he received revelation, sweat would drop from his forehead. Then, he ﷺ asked about the questioner. It was as if he ﷺ approved the question and commended him for asking such a question. The Prophet ﷺ explained that the good do not bring forth evil – that is to say, when wealth is acquired from lawful sources and is managed and used as Allah orders, it will be considered from the kind of good that only bring forth nothing but goodness. The example of this is Islam; it is all good and brings forth nothing but good. However, there are other kinds of goodness that are not entirely good which could bring forth evil such as money. It is considered good, but it may bring forth evil if earned from unlawful sources or spent unwisely, etc. The same applies to all lawful work that is considered good but becomes evil when it is sought through forbidden means, or the money earned from it is unlawful.
Then, the Prophet ﷺ gave two examples to explain his statement and help his Companions understand how wealth is good, but it can bring forth evil as much as it can bring forth good. The first example was about the plants that grow in spring to explain how the good can turn into evil, and it has been said that spring here refers to the banks of a water-stream. He ﷺ said that what grows in spring or on the banks of a water-stream is good, but some of it still can cause great harm to the livestock that graze it, such as when a sheep consumes a large quantity of grains such that it causes its sickness. The meaning of this example is that it is harmful for a person to focus on acquiring as much wealth as possible to the extent it becomes all he cares about and then spends it in his own pleasure. It is the same as food and drinks; when one eats and drinks more than his need, it will make him feel unwell and comfortless. This example is addressing those who are keen on acquiring wealth and collecting money who withhold the rights of others his wealth (i.e., he does not pay zakat on it or use it to in lawful means). The reason of mentioning spring is that good plants and grass grow in it, which the livestock enjoy so much that they overeat and thus fall sick or causes their death.
The exception made in the example is about the livestock that only eat green plants moderately without exaggeration thus do not become sick because of it. This example is given to demonstrate the case of that which is good and only brings forth that which is good when dealt with appropriately. In this example, the Prophet ﷺ describes the case where livestock consume only good and fresh vegetations and that after they are full, they would roam around under the sunlight to benefit from the warmth. As a result, they would defecate easily, keeping the beneficial elements of the food and defecating that which is harmful. This example is given to describe the person who is moderate in his endeavours to collect and earn lawful money and use it for lawful causes.
Then, the Prophet ﷺ explains that money is desired and loved so much such that people are naturally keen on collecting it just like how we desire and like fruits and fresh vegetables that look nice and taste delicious. If a person pays zakat on his wealth, which he earns from lawful sources, and spends [some of] it on those who are poor and needy, orphans and wayfarers who do not have enough money during his journey, then his wealth will testify in his favour on the Day of Judgment. As for those who earned their wealth unlawfully, Allah will take away the barakah from it and deprive its owner from contentment so that he never feels he has enough even if he is given all the treasures of this world. He will be like a person who eats without ever being satiated, no matter how much food he consumes. On the Day of Judgment, the wealth of this kind of person will testify against him and expose his extravagance, unlawful spending, and strong keen on collecting it.
From the benefits of this hadeeth is learning that the Imaam sits on the pulpit while people sit around him listening to his preaching.
This hadeeth teaches us that we should give examples to clarify meanings so people can easily understand the intended message.
It shows that earning money from unlawful sources are devoid of Allah’s blessings and barakah, and the scholar should warn who listen to him about the temptation of money and similar temptations and explain to them how people may fall into such temptation.
It encourages us to be moderate in spending and collecting money, give away in charity, and avoid withholding our money from good causes.
It highlights that the Sunnah is a divinely inspired, and that one can object or blame someone for asking a question when feared that the question is inappropriate,.

1466

Narrated Zaynab, the wife of `Abdullah ibn Mas’ood, said, "I was in the Mosque and saw the Prophet ﷺ saying, 'O women! Give alms even from your ornaments.'" Zaynab used to provide for `Abdullah and those orphans who were under her protection. So, she said to `Abdullah, "Will you ask Allah's Messenger ﷺ whether it will be sufficient for me to spend part of the Zakat on you and the orphans who are under my protection?" He replied "Will you yourself ask Allah's Messenger ﷺ? Zaynab added: So, I went to the Prophet ﷺ and I saw there a woman from the Ansaar who was standing at the door (of the Prophet ﷺ with a similar problem as mine. Bilaal passed by us, and we asked him, 'Ask the Prophet ﷺ whether it is permissible for me to spend (the Zakat) on my husband and the orphans under my protection.' And we requested Bilaal not to inform the Prophet ﷺ about us. So, Bilaal went inside and asked the Prophet ﷺ regarding our problem. The Prophet ﷺ asked, "Who are those two?" Bilaal replied that she was Zaynab. The Prophet ﷺ said, "Which Zaynab?" Bilal said, "The wife of `Abdullah (ibn Mas`ood)." The Prophet ﷺ said, "Yes, (it is sufficient for her) and she will receive a double reward (for that): One for helping relatives, and the other for giving Zakat.".

Commentary : The Prophet ﷺ encouraged giving away in charity, explaining that the most rewarding type of charity is that which we give to our poor and needy relatives. This is because it reinforces solidarity and help those who are in need, let alone it fulfills the joining of kinship.
In this hadeeth, Zaynab the daughter of Mu’aawiyyah – or the daughter of Abee Mu’aawiyyah – the wife of ‘Abdullah ibn Mas’ood (may Allah be pleased with both of them) reports that she saw the Prophet ﷺ in the Mosque and heard him saying to the women: “give alms even from your ornaments” i.e., give away in charity if it was from the ornaments that you beautify yourselves with. At that time, Zaynab was spending on her husband, ‘Abdullah ibn Ma’sood and the orphans who were under her care. It was said the orphans were her nephews i.e., the children of her brother and sister. She asked her husband, Abudllah ibn Mas’ood, to ask Allah’s Messenger ﷺ whether her spending on him, who was a poor man, and her relative orphans would suffice as a charity. However, ‘Abdullah ibn Mas’ood (may Allah be pleased with him) excused himself from this and asked her to ask the Prophet ﷺ directly. The reason he did not like to do it was because of his reverence to the Prophet ﷺ and it was said that asking such a question would make him look like as if he greedy, given the circumstances (i.e., she was spending on him) at that time.
So, she headed to the house of the Prophet ﷺ where she found a woman from the Ansaar waiting outside. The woman had the same inquiry about the charity given to relatives. It has been said that this woman was Zaynab, the wife of ‘Uqbah ibn ‘Amr al-Ansaaree, alias Aboo Mas’ood. She added that while they were outside, Bilaal passed by, so we asked him to pass her question to the Prophet ﷺ about whether spending on her husband and the orphans who were under her care is sufficient and accepted. It has been said that this spending refers to the obligatory spending while others said it refers to the optional spending. If it is the former, then it is understood to refer to that which is not binding upon the giver to give to his relatives. Then, she and the other woman asked not to disclose our names to the Prophet ﷺ i.e., do not say that so and so is asking such and such but rather say there are two women asking such and such. Or it is to say, do not disclose our names if he ﷺ inquired about them, which is not really intended literally since it is obligatory to answer the Prophet ﷺ if he ﷺ inquired about their identity. They only wanted to ensure they would avoid showing off or liked to exercise the best option. After, Bilaal (may Allah be pleased with him) entered upon the Prophet ﷺ and presented their question to him ﷺ. The Prophet ﷺ asked Bilaal about the name of both women and to which Bilaal (may Allah be pleased with him) said, they are named Zaynab. Thereupon, he ﷺ asked about their identity so Bilaal said that it was Zaynab, the wife of ‘Abdullah ibn Mas’ood (may Allah be pleased with him). He only mentioned one of them as he sufficed by mentioning the one who is older and more virtuous. According to the report mentioned in Sunan al-Nasaa’iee, the name of the other Zaynab was also mentioned, as it reads: Zaynab al-Ansaariyyah. Obviously, Bilaal clarified who they were because it is obligatory to answer the question of the Prophet ﷺ immediately. To which, the Prophet ﷺ explained that it is sufficient and that the wife may give charity to her husband and children, and as a result she will receive two rewards, one for joining kinship and one for charity.
From the benefits that can be concluded from this hadeeth is that spending on relatives and kinship is encouraged and gives us two rewards. It shows that it is permissible for the wife to give away in charity whatever she likes from her own property without the permission of her husband since women gave away in charity their earrings and jewellery.
It establishes the permissibility for the Imaam to preach to women and men speaking with foreign women when there is a valid need, and no temptation is anticipated. This is given based on the act that Bilaal conversed with the two Zaynabs while the Prophet ﷺ was aware of it and he ﷺ did not object..

1467

Narrated Umm Salamah (may Allah be pleased with her): I asked: "O Allah's Messenger ﷺ! Shall I receive a reward if I spend for the sustenance of Aboo Salamah's offspring, and in fact they are also my sons?" The Prophet ﷺ replied, "Spend on them and you will get a reward for what you spend on them.".

Commentary : The Prophet ﷺ encouraged giving away in charity, explaining that the most rewarding charity is that which we give to our poor and needy relatives. This is because it reinforces solidarity and help those who are in need, let alone it fulfills the joining of kinship.
In this hadeeth, the Mother of the Believers, Umm Salamah (may Allah be pleased with her), whose name is Hind bint Abee Umayyah, the wife of the Prophet ﷺ, asked the Prophet ﷺ whether she will be rewarded for spending on her children from Aboo Salamah ibn ‘Abd al-Asad who was her [first] husband and then died, and afterwards the Prophet ﷺ married her. Her children were, ‘Umar, Muhammad, Zaynab and Durrah; they were orphans without any source of income. She wanted to say that they are my children and I take care of their financial needs out of my compassion and feeling of responsibility towards them as their mother, not to mention they have more right in my charity than anyone else i.e., because they are orphans and needy, let alone her own children. She was concerned that she would not be rewarded for this good deed since it is driven by her feelings of motherhood. However, the Prophet ﷺ informed her that she will be rewarded for everything she would spend on them.
From the benefits of this hadeeth is that we are rewarded for spending on own children and others, even if this is what our innate nature necessitates. .

382

Anas ibn Malek narrated, "The Messenger of Allah ﷺ used to attack (enemies) when it was dawn. He used to wait for the prayer call. If he heard the prayer call, he stopped, otherwise he attacked. One day, he heard a man saying, 'Allah is the Greatest, Allah is the Greatest,' so the Messenger of Allah ﷺ said, '(He is) following the human instinct.' Then, he heard him saying, 'I testify that there is no god but Allah. I testify that there is no god but Allah.' The Messenger of Allah ﷺ said, 'You came out of Hell.' When they looked (at him), they found him a goat herd.".

Commentary : Allah, out of His wisdom, legislated that people call for the five daily prayers at their times. It is one of the apparent Islamic rites that indicates that the people who live in this place are Muslims and perform prayer, an Islamic pillar. In this hadith, Anas ibn Malek narrated that the Prophet ﷺ did not invade his enemies except after it was dawn. He used to defer invading them till the time of dawn prayer’s call. If he heard it, he would stop, for it was a sign that they were Muslims or had a reconciliation with him to let Muslims of that village perform rites of Islam. If he did not hear it, it would be a sign that they were disbelievers so he decided to invade them. One time, when reaching a village to invade it, he heard a man saying the prayer’s call, “Allah is the greatest, Allah is the greatest.” The Prophet ﷺ said, “(He is) following the human instinct.” Islam is the human instinct and the straight religion on which all babies are born. Then, the caller said twice, “I testify that there is no god but Allah.” He proved Allah’s oneness and negated all types of polytheism that Allah did not deserve. Allah's oneness is the core of Islam that comes over all of its rites. It means that there is no god worthy of worship but Allah. The Prophet ﷺ commented, “You came out of Hell.” i.e. due to this statement of monotheism. When the companions looked at the man, they found him a goat herd that called for prayer in the desert when its time began. It was narrated in Sahih Bukhari that Abu Saeed Al-Khudry said to Abdullah ibn Abderrahman ibn Abi Sa’sa’ah, “I see you are fond of sheep and the desert, so when you want to say the prayer call, raise your voice, for whoever hears the range of the caller’s voice, a human, a Jinn, or anything else, will bear witness to him on the Day of Resurrection.” This hadith shows the legitimacy of saying the prayer call by a person who prays alone..

384

Abdullah ibn Amr ibn Al-Aas narrated that he heard the Prophet (ﷺ) saying, “When you hear the caller to prayer, repeat what he is saying, then ask Allah to exalt my mention, for whoever asks Allah to exalt my mention Allah will exalt his mention tenfold. Then, ask Allah to give me the wasila, which is a rank in Paradise that only one of Allah's servants will attain. I hope I will be that one. If anyone asks (Allah to grant me) the Wasila, he will be assured of my intercession.”.

Commentary : This hadith shows the virtue of exalting the Prophet's mention after the call to prayer. He urged us to repeat what the caller said, except his saying, "Come to prayer, come to success," the listener said, “There is no power nor strength except in Allah," as in Sahih Muslim. Afterward, the Prophet (ﷺ) showed that whoever exalted his mention Allah would praise him with his angels tenfold. He urged us to ask Allah to grant him the prestige of Wasilah, which was a status in Paradise that only one would attain. The Prophet (ﷺ) hoped he would attain this prestige. As a result, it is recommended to say, as in Bukhari, after the call for prayer, "O Allah, God of this perfect call and established prayer. Grant Muhammad (ﷺ) the intercession and favor, and raise him to the honored station You have promised him." Whoever asks Allah, after every call for prayer, to grant this status to the Prophet (ﷺ) will be assured of his intercession. His intercession will be for: (1) Sinful Muslims to enter Paradise without accountability, (2) Raising some People's status in Paradise, and (3) Getting some Muslims out of Hell after they deserve it..

385

Omar ibn Al-Khattab narrated that the Messenger of Allah ﷺ said, "When the caller to prayer says, 'Allah is the Greatest, Allah is the Greatest,’ and one of you responds, 'Allah is the Greatest, Allah is the Greatest,’ then the caller says, 'I testify that there is no god but Allah,’ and one of you responds, 'I testify that there is no god but Allah,’ then the caller says, 'I testify that Muhammad is the Messenger of Allah,’ and one of you responds, 'I testify that Muhammad is the Messenger of Allah,’ then the caller says, 'Come to prayer,' one of you responds, 'There is neither might nor power except with Allah,' then the caller says, 'Come to salvation,' and one of you responds, 'There is neither might nor power except with Allah,’ then the caller says, 'Allah is the Greatest, Allah is the Greatest,' and one of you responds, 'Allah is the Greatest, Allah is the Greatest,' then the caller says, 'There is no god but Allah,' and one of you heartedly responds, 'There is no god but Allah,' he will enter Paradise.'".

Commentary : The aim of azan (call to prayer) is to inform people about its exact time. The call words are comprehensive for the Islamic doctrine of faith. In this hadith, the Prophet (ﷺ) commands Muslims to repeat what the caller is saying. Despite its being short, the sentence, “Allah is the greatest" refers to His perfection and negates any meaning that may contradict so. It may mean that He is too great that we can realize His greatness. The testimony of faith has two parts. The first one is to prove monotheism, mean that no god worthy of worship except Allah, and negate its opposite of having any partnership. It is the testimony that has precedence and priority over any other issue in Islam. The other part is to declare and prove the message of Prophet Muhammad (ﷺ), which directly comes after the testimony of Allah’s oneness. Afterward, the caller urges Muslims twice to come to perform prayer, which mentioned after proving the Prophet's message, for we know the obligation of prayer from the Prophet’s teachings, not due to human realization. Then, the caller commands Muslims twice to come to success, victory, and permanent bliss. After these two sentences, the listener should say, “There is neither might nor power except with Allah.” It is as if a Muslim confirmed his weakness that he had no help with prayer or success except through Allah's support. In the end, the Prophet (ﷺ) confirms that whoever repeats, with his tongue and heart, what the call says will enter Paradise, for repeating these words confirms the oneness of Allah along with glorifying, obeying, surrendering, praising, trusting, and seeking His help. Finally, this hadith urges Muslims to sincerity and encourages them to repeat the words of the call to prayer..

386

Saad ibn Abi Waqqas narrated that the Messenger of Allah ﷺ said, "If anyone says when hearing the caller to prayer, 'I testify that there is no god but Allah alone Who has no partner and that Muhammad is His servant and His Messenger. I am satisfied with Allah as my Lord, Muhammad as a Messenger, and Islam as a religion, his sins will be forgiven.'" In another narration, "And I testify ...".

Commentary : Allah preferred some times to others and made supplications on them subject to be responded by Him. In addition, he determined specific supplications for specific times such as those said by a Muslim after the prayer call. In this hadith, the Prophet (ﷺ) said that if a Muslim says after a prayer call, "I testify that there is no god but Allah alone Who has no partner," which means I bear witness that there is no god worthy of worship but Allah alone, with no partner in his kingdom or worship. He added, “and that Muhammad is His servant and His Messenger," in which he was described as a servant, for he reached the ultimate level of humility and submission to Allah and was the most pious of all creation, so none has ever reached his level of humility and submission to his Lord but him. Moreover, he was linguistically added to His Lord in the same context out of honor. Also, he added, “I am satisfied with Allah as my Lord," which means I am satisfied with His lordship and decrees. He added, “and Muhammad as a Messenger," which means to believe in all laws with which he was sent. Also, he said, “and Islam as a religion," which means all of its rules, commands, and prohibitions. Finally, he concluded, “… his sins will be forgiven," which means that his minor sins will be forgiven. In Sahih Ibn Khuzeima and Sahih ibn Hibban, he said, “All of his previous sins will be forgiven.”.

387

Mu'aweya ibn Abu Sufian said that he heard the Prophet ﷺ said, "The callers to prayer will have the longest necks of all people on the Day of Resurrection.".

Commentary : Calling to prayer is a venerable Islamic rite for which Allah honored and favored the callers to it with great rewards, which the issue that made the Companions look forward to this favor. In this hadith, the Prophet clarified the virtues of the callers that they would have the longest necks of all people on the Day of Resurrection. This means one of the following meanings: (1) They will be the most yearning people for Allah's mercy, for the one yearning for something is trying to lengthen his neck toward what he is looking forward to, (2) When people are covered with their sweat on the Day of Resurrection, the callers’ necks will lengthen to avoid this distress, or (3) They are the leaders of all people, for the Arabs used to describe gentlemen with long necks. Finally, this hadith shows the virtues of the callers to prayer over all people on the Day of Resurrection..

388

Jaber narrated, "I heard the Prophet ﷺ saying, "When the devil hears the call to prayer, he goes away till he gets Ar-Rauha’.” Suleiman said, "I asked him about Ar-Rauha' so he answered, "It is thirty-six miles from Medina.".

Commentary : Satan's goal is to seduce people and turn them away from Allah's path and monotheism. As a result, it is so difficult for him to hear the call to prayer, for it includes calling for monotheism and declaring the slogan of Islam. In this hadith, the Prophet (ﷺ) confirms that when the call to prayer is announced, Satan goes far away to a distant place called, "Ar-Rauha'" which is a valley about 80 kilometers from Medina and about 25 kilometers in length between Medina and Mecca. This means Satan goes far away from the praying person as the distance between Medina and Ar-Rawha’. The Prophet (ﷺ) used to rest there during traveling to perform pilgrimage or umrah and returning from a battle. This hadith confirms that Satan moves far away from the place where the call to prayer is delivered as shown in another narration of this hadith in the Two Sahihs that the Prophet (ﷺ) said, "When the call to prayer is finished, he comes back, and when the Iqama is delivered, he goes far away again, and when the Iqama is finished, he comes back again." Finally, this hadith shows the virtue and effects of the call to prayer on escaping Satan and keeping his whisperings away from the praying person..

395

Abu Hurairah narrated that the Prophet ﷺ said, "If anyone performs a prayer in which he does not recite Umm Al-Quran (Al-Fatihah), it is deficient [thrice] and incomplete." Someone asked Abu Hurairah, "What if we pray behind an imam?" He said, "Recite it in a quiet voice, for I heard the Messenger of Allah ﷺ saying, "Allah, the Most-High, said, "I have divided the prayer into two halves between Me and My servant and My servant will receive what he asks. When the servant recites, "All praise is due to Allah, Lord of the worlds," Allah, the Most-High, says, "My servant has praised Me." When he recites, "The Most Gracious, the Most Merciful," Allah, the Most-High, says, "My servant has lauded Me." When he recites, "Master of the Day of Judgment," Allah says, "My servant has glorified Me" or "My servant entrusted (his affairs) to Me." When he recites, "You alone we worship and You Alone we ask for help," Allah says, "This is between Me and My servant, and My servant will receive what he asks." When he recites, "Guide us to the Straight path. The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger, nor of those who went astray," Allah says, "This is for my servant and he will receive what he asks.".

Commentary : Prayer is worship that can be only learned from the Islamic texts. Thus, the Prophet (ﷺ) verbally and practically taught Muslims its pillars and rules. In this hadith, Abu Hurairah narrated that the Prophet (ﷺ) said, "If anyone performs a prayer in which he does not recite Umm Al-Quran (Al-Fatihah), it is deficient [thrice] and incomplete." He repeated it thrice as a confirmation of its importance. Reciting Surat Al-Fatihah is for the imam and a Muslim who prays alone is one of the pillars of prayer. Someone asked Abu Hurairah about what they should recite behind an imam, so he answered that they have to recite it in a quiet voice, for this Prophetic hadith. Allah called Surat Al-Fatihah prayer, for it is one of its obligatory prerequisites. Allah mentioned that the prayer becomes two halves, for its first half is to praise Allah while the other is to supplicate Him who responds to his servant. It is likely that Allah told this conversation to his angels. His saying, "My servant has praised me" confirms that Allah accepted the servant's praise. His saying, "My servant has lauded me" means that the servant acknowledges Allah's grants to his creatures. His saying, "My servant has glorified me" refers that glory is the supreme honor which is better than just praising. His saying, "This is between Me and My servant, and My servant will receive what he asks" after his saying, "You alone we worship and You Alone we ask for help," shows that the first half is to acknowledge Allah's divinity while worshipping him but the other half is to ask Allah for help. His saying, "Guide us to the Straight path. The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger, nor of those who went astray," and his answer, "This is for my servant and he will receive what he asks" refers to a deep supplication from the servant and a response from Allah. The most likely opinion is that it is not obligatory for a person in a loud congregational prayer to recite Al-Fatihah, so he has to listen to his imam's recitation after Al-Fatihah, for Allah's saying, "So, when the Qur’ān is recited, listen to it, and be silent that you may receive mercy." (Al-A’raf: 204). In Sunan An-Nasa'i, Abu Hurairah narrated that the Prophet said, "The imam is appointed only to be followed, so when he says the takbir, say it also and when he recites, listen silently.” Finally, this hadith proves Allah's attribute of speech in the manner that befits Him, Glory be to Him..

398

Imran ibn Husain narrated that while the Prophet ﷺ was praying Zuhr prayer, a person recited, "Exalt the name of your Lord, the Most-High." behind him. When he concluded the prayer, he said, "Who amongst you were reciting or who amongst you was the reciter?" A person said, "It was me." The Prophet replied, "I thought as if someone amongst you was disputing with me (in what I was reciting).".

Commentary : Prayer is worship that can be only learned from the Islamic texts. Thus, the Prophet (ﷺ) verbally and practically taught Muslims its pillars and rules. In this hadith, Imran ibn Husein narrated that when the prophet (ﷺ) once led Muslims in Dhuhr prayer and a man behind was loudly reciting Surat Al-A'la, the Prophet (ﷺ) declined his way and asked, after finishing his prayer, about who was reciting behind. A man answered, "It was me." The Prophet (ﷺ) said to him, "I thought as if someone amongst you was disputing with me (in what I was reciting)." He was confused by this man’s recitation, so he denounced his loud recitation, not his absolute recitation. Finally, this hadith contains the following benefits: (1) A Muslim can recite a Quranic sura after Surat Al-Fatihah in silent prayers, and (2) It warns a praying Muslim against reciting the Quran loudly behind his imam in silent and audible prayers..

399

Abda narrated that Umar ibn Al-Khattab used to loudly say these words, "Subhanaka Allahumma wa bi hamdika wa tabaraka esmuka wa ta'ala jadduka wa la ilaha ghairuka" (Glory be to You, O Allah and Yours is the praise! Blessed is Your Name! Exalted is Your Majesty! No god but You).

Commentary : Prayer is the most important Islamic pillar. It should be completely and perfectly performed as Allah commanded. The Prophet's Companions were keen to learn and teach people its rules. In this hadith, Omar used to loudly say the opening supplication in prayer to instruct people behind. The supplication "Subhanaka Allahumma wa bi hamdika" means that we glorify Allah while praising Him. Some scholars said that glorifying Allah came before praising Him, for glorifying is to exalt Him above all deficiencies while praising is to commend Him for his perfect attributes. As a rule, praising someone for his noble attributes should be preceded by making sure to avoid falsely describing him with unrealistic attributes. The supplication "tabaraka esmuka" means that blessed is Your Name. The supplication "ta'ala jadduka" means exalted is Your Majesty. In the Four Books of Sunan, Abu Saeed Al-Khudry narrated that the Prophet (ﷺ) said the same supplication, but without saying them loudly. Omar may have loudly said it to instruct people behind, as narrated in Abderrazzaaq's Musannaf (hadith collection) that "Omar used to teach people that after a Muslim begins praying, he should say, ‘Subhanaka Allahumma wa bi hamdika wa tabaraka esmuka wa ta'ala jadduka wa la ilaha ghairuka.’” (Glory be to You, O Allah and Yours is the praise! Blessed is Your Name! Exalted is Your Majesty! No god but You).

399

Anas narrated, "I performed prayer behind the Messenger of Allah ﷺ, Abu Bakr, Umar, and Uthman, but never heard any one of them reciting, ‘Bismillah-ir-Rahman-ir-Rahim’ (loudly).".

Commentary : Prayer is worship that can be only learned from the Islamic texts so the Prophet's companions in detail learned it from the Prophet (ﷺ) then transmitted it to the nation just as they performed it with him. In this hadith, Anas ibn Malik confirmed that he prayed behind the Prophet (ﷺ), Abu Bakr, Omar, and Uthman, but never heard anyone of them reciting, "Bismillah-ir-Rahman-ir-Rahim" (In the name of Allah, the Most Gracious, the Most Merciful) whether before Surat Al-Fatihah or the surahs afterward. This may refer that they recited it quietly so none of the praying ones behind could hear it. It may also refer that they did not recite it but directly started reciting Surat Al-Fatihah. The preferred opinion is that a Muslim should secretly recite it before Surat Al-Fatihah and every sura afterward. In another narration in Sahih Muslim, Anas ibn Malek narrated, "They used to begin with 'All praise is due to Allah' and did not recite, 'In the name of Allah, the Most Gracious, the Most Merciful' neither before the first recitation nor the second one.” It was narrated that some Companions thought that loudly reciting "Bismillah-ir-Rahman-ir-Rahim" was better, including Abu Hurairah, Ibn Omar, Ibn Abbas, and Ibn Al-Zubayr..

400

Anas ibn Malek narrated, “The Messenger of Allah (ﷺ) dozed for a short while (in a narration, “in the mosque”) and raised his head smiling. We said, 'What made you laugh O Messenger of Allah (ﷺ)?’ He said, ‘A surah has just been revealed to me.’ He then recited, ‘In the name of Allah, the Most merciful, the Entirely Merciful. Verily, We have granted you Al‑Kauthar. Therefore, turn in prayer to your Lord and sacrifice (to Him only). For he who hates you, he will be cut off.’ (Al-Kawthar: 1-3) Then he asked, ‘Do you know what al-Kawthar is?’ We replied, ‘Allah and His Prophet (ﷺ) know it better.’ He said, ‘It is a river that my God promised me (in a narration, ‘in Paradise’) with lots of goodness upon it. There will be a pool that my nation will come to on the Day of Resurrection. Their vessels are as numerous as stars. A servant will be taken from them. Thereupon, I will say, ‘My God, he is from my nation.’ He said, ‘You do not know what heresies it (in a narration, ‘he’) innovated after you.’”.

Commentary : Al-Kawthar is a river in Paradise that Allah granted to his Prophet (ﷺ), out of honoring him and his nation. It is connected to the basin from which the believers will drink water on the Day of Resurrection and never be thirsty afterward. It is called Al-Kawthar for its abundant water and vessels and a great blessing and goodness. In the hadith, Anas ibn Malek narrated that the Prophet (ﷺ) dozed for a short while among them in the mosque, which was his state while receiving revelation. When he raised his head smiling, his Companions asked him about the reason. He clarified that Surat Al-Kawthar had just been revealed to him. The surah means: We gave you, O Messenger, a lot of goodness, including Al-Kawthar which is a river in Paradise. So give thanks to God for this blessing by praying and slaughtering to him alone. The one who hates you is the one who is cut off from all goodness, the forgotten one, and who, if mentioned, is mentioned with evil. While the Prophet and the faithful are drinking from it, a man will be expelled and taken away. At that moment, the Prophet will ask Allah to bring him back but he will be answered that he does not know the heresies his nation invented after his death. They disobeyed Allah's orders and committed forbidden acts. May Allah grant us steadfastness in Islam and Prophetic tradition! These mentioned people may: (1) Have left Islam so they deserved the Prophet's renunciation, (2) Have committed major sins or dangerous heresies. He may turn away from them and decide not to intercede for them in fulfilling Allah's command, so they will be punished for their crimes. He may later intercede for them as he will do regarding the believing people who committed major sins and will be later brought out of Hell. This is a severe threat to everyone who introduces something into Islam that he may be expelled from the Prophet's basin. Some of these groups are those opposing Muslim nation like Kharijites, the Shiites, people of forbidden desires, and the oppressors trying to conceal the truth and publically commit major sins. All should be afraid to be included in this hadith. Finally, this hadith confirms the permissibility to sleep in mosques and a Muslim's sleeping in the presence of his friends..

401

Wa'el ibn Hujr narrated that he saw the Prophet ﷺ raising his hands, beginning the prayer, then saying takbir. Then, the Prophet ﷺ wrapped his garment with his hands and placed his right hand over his left one. When he wanted to bow, he got his hands out of his garment, lifted them, said takbir, then bowed. Afterward, when he said (after standing), "Allah hears whoever praises Him," he lifted his hands. When he prostrated, he put his head between his two palms..

Commentary : Prayer is an act of worship that can be only learned from the Islamic texts so the Prophet's companions in detail learned and transmitted it to the nation just as they performed it with him. In this hadith, the Prophet's companion, Wa'el ibn Hujr, described the Prophet's prayer as he saw. The Prophet (ﷺ) his praying by pronouncing the first takbeer while raising his hands next to his ears. Afterward, he wrapped his garment and covered his chest and hands, due to the extreme coldness or so. He placed his right palm on his left one, for it is closer to submissiveness behind Allah. Afterward, he lifted his hands, said takbeer, and bowed. When he stood, he said, "Allah hears whoever praises Him." It is a supplication that means, "O Allah! Answer the supplication of who praises You." It has two possibilities. Either it is a supplication from an imam for those praying behind him or it is to express Allah's grace. As for those praying behind an imam, they either answer him by saying, "O Lord! For you is the all praise," as in the hadith narrated by Anas in the Two Sahihs or they say the two sentences as the solitary praying one. When the Prophet wanted to prostrate, he put his head between his two palms. Finally, this hadith contains the following benefits: (1) Prayer is not invalid due to simple moves such as moving garments, and (2) It explains some hand's moves during prayer..

403

Ibn Abbas narrated, “The Messenger of Allah ﷺ used to teach us at-Tashahhud just as he used to teach us a chapter of the Quran. He used to say, 'All blessed services and good prayers are due to Allah. Peace, mercy, and blessings of Allah are upon you, O Prophet ﷺ. Peace be upon us and upon the upright servants of Allah. I testify that there is no god but Allah, and I testify that Muhammad ﷺ is His Messenger.’ In another narration, Ibn Abbas said, “... just as he used to teach us the Quran.”.

Commentary : Prayer is the pillar of Islam, so the Prophet ﷺ taught us the way to perform it and its supplications, including the words of at-tashahhud. In this hadith, Abdullah bin Abbas narrated that the Prophet ﷺ was keen to teach and encouraged his companions to memorize at-Tashahhud, as he did with the Quran. Its first sentence is to say, “All blessed services” which means dominion and greatness. “Prayers” is the supplication, the five daily prayers, or mercy. “The good deeds” are the righteous deeds that a servant dedicates to Allah only or those words he says to praise Him. “Greeting (peace), mercy, and blessings of Allah are upon you, O Prophet ﷺ. Greeting (peace) is upon us and upon the upright servants of Allah” means to greet the Prophet ﷺ and all righteous servants. By the way, Peace is one of Allah’s names which has two meanings: (1) Seeking Allah’s refuge and protection and (2) Negating any defects that people may attribute to Allah. The Prophet ﷺ taught them to particularly greet him, out of honor and high prestige, great themselves, and generally greet all the righteous. The righteous are those fulfilling Allah’s and his servants’ rights. Then, he completed the at-tashahhud by saying, “I bear witness that there is no god but Allah,” and added, as narrated by Ibn Omar in Sunan Abu Daoud, “alone without a partner of Him.” It means that a Muslim acknowledges and approves that there is no god worthy of worship except Allah, the Almighty. His saying, “And I bear witness that Muhammad is Allah’s Messenger,” means that a Muslim believes that Muhammad is the Messenger that Allah sent. He is not a liar, magician, or fortune teller, as the infidels say. Thus, a Muslim approves the Prophet’s message in every prayer. The other part of at-tashahhud is to exalt the Prophet’s mention. In the Two Sahihs, Ka’b ibn ‘Ujra narrated that the companions asked the Prophet ﷺ, “O Allah’s Messenger ﷺ, we learned how to greet you, so how we exalt your mention?” He said, “Say, ‘O Allah, exalt Muhammad’s mention and the family of Muhammad as You exalted the mention of Ibrahim’s family. You are the Praiseworthy and the Glorious. O Allah, bless Muhammad ﷺ and the family of Muhammad ﷺ as You blessed the family of Ibrahim. You are the Praiseworthy and the Glorious..

404

Hettan ibn Abdullah Ar-Raqashy narrated, “I once prayed behind Abu Musa Al-Ash’ary. When he was in the last setting, one of the praying men said, ‘The prayer was associated with goodness and Zakat.’ When ending his prayer, Abu Musa said, ‘Who amongst you said such and such a thing?’ A hush fell over the people. He repeated, ‘Who amongst you said such and such a thing?’ Once again, a hush fell over the people. He said, ‘O Hettan, perhaps you said it?’ I answered, ‘No. I did not say it. I was afraid that you may have blamed me on account of it.’ A man amongst the people said, ‘I said it and intended nothing but good.’ Abu Musa said, ‘Do not you know what you should say during your prayers? Verily, the Prophet ﷺ once addressed and explained to us how to observe prayer. He said, ‘When you want to pray, make your rows straight and let one of you lead you. When he (the imam) says takbir, you say takbir. When he recites, ‘Not of those who have evoked [Your] anger or of those who are astray.’ (Al-Fatihah: 7), you say, ‘Ameen’ and Allah will respond to you. When he says takbir and bows, you say takbir and bow, for he bows and then raises himself before you. This makes up for that. When he says, ‘Allah listens to whom praises Him,’ you should say, ‘O Allah, our Lord, to you is the praise.’ Allah will listen to you. Allah, the Almighty, said as his Prophet ﷺ narrated, ‘Allah listens to whom praises Him.’ When he (the Imam) says takbir and prostrates, you say takbir and prostrate, for he prostrates and then raises himself before you. This makes up for that. When he sits (to say at-tashahhud), you should say, ‘All good services and prayers are due to Allah. Peace, mercy, and blessings of Allah are upon you, O Prophet ﷺ. Peace be upon us and upon the upright servants of Allah. I testify that there is no god but Allah, and I testify that Muhammad is His servant and His Messenger.’ In another narration, he said, “Allah, the Almighty, commanded it through his Prophet’s tongue, ‘Allah listens to whom praises Him.’”.

Commentary : 1605
Prayer is the pillar of Islam, so the Prophet ﷺ taught us how to perform it and say its supplications. After his death, his companions were keen to teach people all acts of worship. In this hadith, Hettan ibn Abdullah Ar-Raqashy related that he once prayed behind the Prophet’s companion Abu Musa Al-Ash’ary. When he was in the last setting, one of the praying men said, “The prayer was associated with goodness and Zakat.” He meant that it was associated with the in the Quran as obligatory acts. Once Abu Musa ended his prayer, he asked about that person but none answered then he repeated his question but also none answered. Abu Musa thought that Hettan was that person but the latter hastened to negate that to avoid Abu Musa’s blaming. Abu Musa thought it was Hettan, for the similarity of voices or that Hettan was a close friend to Abu Musa, so he could say that. Afterward, one of the praying men confirmed that he himself said that sentence and intended nothing but good. Abu Musa was surprised that he did not know what was allowed or disallowed in prayer. As a result, Abu Musa told the attendants that the Prophet ﷺ once addressed his companions to explain to them prayer along with some Islamic rites. The Prophet ﷺ commanded them to stand on prayer rows straightly, complete the first line then the second and so on, and let one of them lead them. He (the imam) should be the most in jurisprudence and memorizing the Qur’an, as the Prophetic narrations showed. The Prophet ﷺ clarified that if the imam said “Allahu Akbar” at the beginning of prayer, people said “Allahu Akbar” afterward. If he recited Surat Al-Fatihah entirely, people said, “Amen” which meant, “O Allah, Respond.” If they did that, Allah would answer their supplication. If he bowed, people bowed afterward. It is forbidden to precede him in any move. The moment he precedes people in bowing will be got when he raised himself and says “Allahu Akbar” then they follow him. So, all spend the same time in bowing. If the imam said, “Same’a Allahu leman hamedahu (it means may Allah listen to whom praises Him,’ people said, “O Allah, our Lord, to you is the praise.” It may be a supplication from the imam for the people behind him or he informs them about Allah’s grace. Both the imam and a person who prays alone should say the two sentences but the one behind the imam says the second sentence only. It was said that the latter said the two sentences as well. If they, the praying ones, said that, Allah listened to their supplication and their words. The Prophet ﷺ also clarified how to prostrate as he did for bowing. He also taught his companions the words of at-tashahhud before ending prayer. It means that Allah is deserved all kind words of greatness, praise, glorification, and sovereignty. He is deserved that people direct to him in their righteous deeds of worship and prayers. Then, the praying one is guided to send his greeting (peace) to the Prophet ﷺ along with asking Allah’s mercy and blessings to him as well due to his honor and high right. He also greets himself and all righteous slaves of Allah. Peace is one of Allah’s names. It means seeking refuge in Him or being safe from any defect and corruption. Also, the praying one should declare the testimony of monotheism, “I bear witness that there is no god but Allah.” The Prophet ﷺ added, “Alone without a partner” as in ibn Omar’s narration in Sunan Abu Daoud. It means that I acknowledge that there is no truly worshiped god except Allah. He also says, “And I bear witness that Muhammad is the Messenger of Allah.” It means that I believe that Muhammad is a messenger sent from Allah. He was neither a liar nor a magician as polytheists claimed. This is the first half of at-tashahhud. In the other half, a person exalts the Prophet’s mention. In the Two Sahihs, Ka'b ibn 'Ojra narrated, "The Prophet ﷺ came to us and we asked him, 'O Messenger of Allah, we knew how to greet you, but how should we supplicate for you?' He said, 'Say, 'Allahumma salli 'ala Muhammadin, wa 'ala 'ali Muhammadin, kama sallaita 'ala 'ali Ibrahima, innaka Hamidun Majid. Allahumma barek 'ala Muhammadin, wa 'ala 'ali Muhammadin, kama barakta 'ala 'ali Ibrahima, innaka Hamidun Majid.'" It means, "O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted the family of Ibrahim. You are Praised and Glorious. O Allah, bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim. You are Praised and Glorious.” This hadith contains the following benefits: (1) It commands us to straighten prayer rows, (2) It is recommended to say “Amen” after the imam recites Surat Al-Fatihah, (3) The praying ones have to immediately following their imam in bowing and prostrating, and (4) It clarifies the words of At-tashahhud..

408

Abu Hurairah narrated that the Messenger of Allah ﷺ said, “If anyone exalts my mention once, Allah will exalt his mention ten times.”.

Commentary : Due to Allah’s honor of his Prophet Muhammad ﷺ, He made the testimony of proving His oneness is linked to the testimony of proving the Prophet’s message. It is Allah’s mercy and grace that he gives double reward to those exalting his Prophet’s mention. In this hadith, the Prophet ﷺ clarifies that if a person exalts the Prophet’s mentions one time, Allah will similarly have mercy, reward, honor, and exalt his mention in the highest assembly ten times. It is said that the meaning is that Allah approaches his servants with compassion and brings them out of darkness into light as He says, “He it is Who sends Ṣalāt (His blessings) on you, and His angels too (ask Allah to bless and forgive you), that He may bring you out from darkness into light.” (Al-Ahzab: 43) This is like Allah’s saying in the sacred hadith in Bukhari, “I am as my slave expects me to be, and I am with him when he remembers Me. If he remembers Me inwardly, I will remember him inwardly, and if he remembers Me in an assembly, I will remember him in a better assembly.” Thus, a Muslim’s exalting the Prophet’s mentions is better than supplicating for himself. In Sunan An-Nasa’i, Anas ibn Malek narrated that the Prophet ﷺ says, “Whoever exalts my mention one time, Allah will exalt his mention ten times, forgive ten sins, and raise him ten degrees.” Finally, this hadith urges to frequently exalt the Prophet’s mention..

Book of Hadith

| Hadiths