Narrated Khaalid ibn Aslam: We went out with 'Abdullah ibn 'Umar (may Allah be pleased with him) and a nomad said (to 'Abdullah), "Tell me about Allah's saying: {And those who hoard up gold and silver and spend them not in the way of Allah} (Quran.9:34)." Ibn 'Umar said, "Whoever hoarded them and did not pay the zakat thereof, then woe to him. But this ayah was revealed before the ayah of zakat. When it was revealed, Allah made zakat a purifier of the property.".

Commentary : Wealth is the adornment of this worldly life, and the Prophet ﷺ clarified the due rights that whoever has abundant wealth should fulfill, such as zakat and charity. He ﷺ explained the great reward that will be earned from fulfilling these rights, and the punishment that will be received if these rights are not fulfilled.

In this hadeeth, the Taabi’eeKhaalid ibn Aslam reports that he was travelling with ‘Abdullah ibn ‘Umar (may Allah be pleased with them), and during their journey, a nomad man asked him to explain the ayah: {And those who hoard up gold and silver and spend them not in the way of Allah}. Ibn ‘Umar clarified to him that it refers to those who collect and hoard up gold and silver, and do not fulfill the right of Allah in them, by means of zakat, charity, and spending them in the way of Allah. Those people are promised to receive grave punishment on the Day of Judgment. However, this was before the zakat was made obligatory. It is as if Allah wanted to warn the rich against hoarding up their wealth and refraining from spending it in the way of Allah, Most High. Afterwards, the zakat was made mandatory, in the second year of Hijrah. Not only did Allah, Most High, make zakat and charity a means to purify one’s wealth, but also a way to purify one’s character and heart from miserliness and low manners. This only happens when the zakat is paid to those who are eligible to receive it.
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1405

Narrated AbooSa’eed(may Allah be pleased with him): Allah's Messenger ﷺ said, "No zakat is due on property mounting to less than five uqiyas, and no zakat is due on less than five camels, and there is no zakat on less than five wasqs." .

Commentary : The Prophet ﷺ explained to us the rulings of zakat on all different kinds of wealth, and clarified the threshold of each kind, and the value under which no zakat is due.

In this hadeeth, the Prophet ﷺ explains that zakat is not due on silver, if one only has five uqiyahs of silver. For calculation purposes, a one uqiyah equals forty dirhams of pure silver; hence, five uqiyahsare two hundred dirhams of pure silver. According to the modern measures, this amounts to about 595 grams of pure silver.The zakat on silver is one dirhamfor every forty dirhams above this threshold.

Likewise, there is no zakat due on camels, if a person has less than five camels. However, if one owns from five to 9 camels, then its due zakat is one sheep, and if one has more than 9 camels, the zakat increases according to the hadeeths that detailed its due zakat.

There is no due zakat on grains, dates, and their like, if their amount is less than five wasaqs. For calculation purposes, a one wasaq equals 60 Saa’, hence, the threshold is about 653 kg in our modern measures since 5 wasaqs equal 300 Saa’s. This indicates that fruits and vegetables are not subject to zakat, because they are not measured the same way as grains and dates, and are not stored to consume later like grains,and alsoare not considered a meal or a means of sustenance. The zakat is paid on that which comes from earth such as date, risen, wheat, rice, corn, and so forth.

This hadeeth is animportant text that explains the threshold of the different kinds of wealth that are subject to zakat. The threshold of silver is 200 dirhams, and of camels is 5 camels, and of grains and dates and their like is 60 Saa’.
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1406

Narrated Zayd ibn Wahb: I passed by a place called Ar-Rabadha, and by chance, I met Aboo Dhar (may Allah be pleased with him), and asked him, "What has brought you to this place?" He said, "I was in the Shaam and differed with Mu’aawiyah(may Allah be pleased with him)on the following ayah): {They who hoard up gold and silver and spend them not in the way of Allah.}[Quran 9.34]. Mu’aawiyahsaid, “Thisayahwas revealed regarding the People of the Book." I said, it was revealed regarding us as well as the People of the Book." Because of this, we had a quarrel, and Mu'aawiyah sent a complaint against me to `Uthmaan(may Allah be pleased with him). `Uthman wrote to me to come to al-Madinah, so I came.. Many people came to me as if they had not seen me before. I mentioned this to `Uthmaan, who said to me, "You may depart and live nearby if you wish." That was the reason for my being here, for even if aHabasheehad been assigned as my ruler, I would have obeyed him..

Commentary : The noble Companion Aboo Dhar al-Ghafaaree(may Allah be pleased with him) was known for his ascetic lifestyle- as he had no interest in worldly pleasures- and his strong position to support and advocate the truth. He (may Allah be pleased with him) maintained these qualities all through his life.

In this report, the Taab’iee Ibn Wahb reports that he passed by an area called Ar-Rabdhah, which is 170 km away from the east of al-Madinah, and there,he found Aboo Dhar (may Allah be pleased with him), although it was not a residential area. He inquired from him about the reason that he lives in such a remote area, far away from people.Aboo Dhar (may Allah be pleased with him) explained to him that he differed with Mu’aawiyahover the reason for the revelation of the ayah: {They who hoard up gold and silver and spend them not in the way of Allah.} [Quran 9.34], as he believed that it was revealed regarding the Muslims and the People of the Book, while Mu’aawiyah argued that it was revealed regarding only the People of the Book. The latter came to this conclusion based on the context of the ayah, since it was addressing the monks and priests who do not pay the due zakat on their wealth, while Aboo Dhar considered the general meaning of the ayah, meaning whoever believes zakat is obligatory, yet refrains from paying it, will be included in those who are promised the severe punishment mentioned in the Quran. At that time, ‘Uthmaan ibn ‘Affaan was the ruler and Mu’aawiyah(may Allah be pleased with him) was the governor of Damascus. So, he wrote a letter to him explaining the dispute that occurred between him and Aboo Dhar (may Allah be pleased with them). The reason he complained to ‘Uthmaan about Aboo Dhar is that he found his asceticlifestyle and strict interpretation [of Quran and Sunnah] may spread and cause disturbance, or even drive some to rebel against him without any valid excuse. Nothing in this hadeeth suggests that he asked ‘Uthmaan to order Aboo Dhar to return to al-Madinah as he only wanted his advice to find a solution.

‘Uthmaan wrote a letter to Aboo Dhar (may Allah be pleased with him) ordering him to leave Damascus and return to al-Madinah. Aboo Dhar complied and returned to al-Madinah, but the people there were curious about the incident and dispute that happened between him and Mu’aawiyah(may Allah be pleased with them). He mentioned to ‘Uthmaan that people crowd around him, and they are surprised atseeing him, as if they never saw him before. To which, ‘Uthmaan gave him the choice either to stay, or leave al-Madinah to avoid all this annoyance. This proves that Aboo Dhar (may Allah be pleased with him) was not expelled or forced to depart al-Madinah, and that it was his choice and desire to relocate to Ar-Rabdhah. Then, Aboo Dhar mentions that he would obey his rulers, as it is obligatory to do so, even if the person that the Caliph appointed as his ruler was a black slave.

We can conclude from this hadeeth that we should not rebel against the rulers, and that we should obey them, even if their opinion on a matter is not considered correct.

It shows that it is permissible to have different opinions on matters that are open for personal endeavours to understand.

It shows the kind treatment that rulers showed to the scholars i.e., Mu’aawiyah(may Allah be pleased with him) did not deny the interpretation of Aboo Dhar although he held a different opinion, and instead he raised his case to the one who is higher in position..

1408

Narrated Aboo al-‘Alaa’ ibn al-Shikheer that al-Ahnaf ibn Qays informed him: While I was sitting with some people from Quraysh, a man with very rough hair, clothes, and appearance came and stood in front of us, greeted us and said, "Inform those who hoard wealth, that stones will be heated in the Hell-fire, and will be put on their nipples until they come out from the bones of their shoulders, and then put on the bones of their shoulders till they come through their nipples, leaving them trampled." After saying that, the person retreated and sat by the side of the pillar, I followed him and sat beside him, and I did not know who he was. I said to him, "I believe the people disliked what you had said." He said, "These people do not understand anything, although my close friend told me so." I asked, "Who is your close friend?" He said, "The Prophet ﷺ said (to me), “O Aboo Dhar! Do you see the mountain of Uhud?” And on that, I (Aboo Dhar) started looking towards the sun to judge how much remained of the day, as I thought that Allah's Messenger ﷺ wanted to send me to do something for him and I said, “Yes!” He said, “I do not love to have gold equal to the mountain of Uhud unless I spend it all in Allah's cause except three Dinars. These people do not understand; they collect worldly wealth. No, by Allah, neither do I ask them for worldly benefits, nor am I in need of their religious advice till I meet Allah.".

Commentary : The noble Companion Aboo Dhar al-Ghafaaree(may Allah be pleased with him) was known of his ascetic lifestyle as he had no interest in worldly pleasures, and his strong position to support and advocate the truth. He (may Allah be pleased with him) maintained these qualities all his life until he died.

In this hadeeth, the Taab’iee al-Ahnad ibn Qays reports that, while he was sitting with a group of leaders and revered people from Qurasyh, a man with very rough hair, clothes, and appearance approached them, which is a description used to indicate his ascesis. This man was Aboo Dhar al-Ghafaaree(may Allah be please with him), the Companion of the Prophet ﷺ. He greeted the people and then said “inform those who hoard wealth’- it appeared that he wanted to support his view that hoarded wealth is all that which exceeds the needs of a person. This view is reported to be adopted by others too, and it is the view he is known to adopt. However, the correct view, according to the majority [of scholars], is that hoarded wealth refers to the wealth that zakat was not paid on; otherwise, it is not condemned, whether it is little or much. Then, he (may Allah be pleased with him) informed them that the punishment of those who hoard up wealth is stones that will be heated in the Hellfire, and then will be put on their nipples till these stones come out from the soft bones of their shoulders, and then move back until they come out through their nipples. His words ‘leaving them trampled’ is to show the great disturbance and uncontrolled movement of their bodies due to their pain. It has been said that the trampling is intended to describe the moving of the stones back and forth through their shoulder bones and nipples.

Then, he left and sat by the side of a pillar. Thereupon, al-Ahnaf ibn Qays followed him and sat with him. as he did not know the identity of this man. He said to Aboo Dhar: "I believe the people disliked what you had said,’ meaning they were displeased with hearing his words. Aboo Dhar, however, responded by saying that they lacked the ability to understand, since they endeavour and are keen on collecting wealth. Then, he mentioned that his close friend, the Prophet ﷺ asked him once: “Do you see the mountain of Uhud?” and that he started looking towards the sun to see how much remained of the day. as he thought that Allah's Messenger ﷺ wanted to send him to do something for him. The Prophet ﷺthen said to him that if he had gold equal to the mountain of Uhud, then there is nothing he would love to do more than spend it all in the way of Allah, Most High, except three Dinars; one to spend on his wife, children and dependents, one to free a slave, and one to repay a debt- because debt is not wiped out by passing, and the person will remain liable to it even after death [if no one settles it on his behalf], and he will not enter Paradise until his debt is settled, even if he was a believer.

Thereafter, Aboo Dhar (may Allah be pleased with him) explained that those people who do not spend their wealth in the cause of Allah lack sensibility and do not understand, as their biggest concern is hoarding and collecting wealth. Then, he swore by Allah that he would not ask people for any worldly benefits, and that he would be satisfied with the minimum from this worldly life, and that he would not even ask them about a matter related to religion until he dies, as he is content with the knowledge that he heard from the Prophet ﷺ.

We can conclude, from this hadeeth, that the Prophet ﷺ was the least interested of all people in worldly pleasures and gains, to the extent he ﷺ did not like to keep in his possession anything from this life, except that which he ﷺ needed to spend on those who deserve it.

This hadeeth encourages us to spend in good causes, and to give the repayment of one’s own debts precedence over voluntary charity.

It also shows that it is permissible to ask others for loans.

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1410

Narrated AbooHurayrah(may Allah be pleased with him): Allah's Messenger ﷺ said, "If somebody gives in charity something equal to a date, from his lawful earned money ----for nothing ascends to Allah except that which is good---- then Allah will take it in His Right (Hand) and bring it up for its owner, as anyone of you brings up a baby horse, till it becomes like a mountain.".

Commentary : In this hadeeth, the Prophet ﷺ encourages us to gives in charity, even if it is very little, and informs us that if a person gives in charity as little as a date that he has earned from a lawful source of income – as Allah does not accept anything unless it is earned from lawful sources – then Allah, Exalted be He, will take this charity in His Right Hand –to show that He will honour it since His both Hands are Right – and then grow it and multiply its reward, to make his scale heavier, and He will nurture it, until it becomes like a mountain in size and weight, on the Day of Judgment. And he ﷺlikened it to the analogy of how a person takes care of a baby horse that needs great attention and care.

From this hadeeth, we learn that Allah, Exalted be He, only accepts good charity,which is given with sincerity and is from lawful money.

This hadeeth also teaches us that the reward and significance ofcharity depends on its lawfulness and the sincerity of the person who gives it, not on its value or amount.

Furthermore, it shows that good deeds will take tangible forms on the Day of Judgment, and thus, will have an image, weight, and size, that will be placed on the scale of good deeds.
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1411

Narrated Harithah ibn Wahb(may Allah be pleased with him): I heard the Prophet ﷺ saying, "O people! Give in charity, as a time will come upon you, when a person wanders about with his object of charity and cannot find anybody to accept it. It will be said to him, "If you had brought it yesterday, I would have taken it, but today I am not in need of it.".

Commentary : The Prophet ﷺ would always encourage his Companions (may Allah be pleased with them) to do good deeds, one of which wasoffering zakat and charity to those who deserve it.

In this hadeeth, the Prophet ﷺ orders us to never delay in giving charity and paying our zakat, as there will come a time when wealth will be abundant such that no person will be in need. This will happen towards the end of time, close to the time of the Hour, as noted in the narration in Saheeh al-Bukhaaree and Saheeh Muslim,from AbooHurayrah(may Allah be pleased with him). This signis considered to be among the minor signs of the Hour. It has been said that it will take place during the time of al-Mahdee, and when Jesus (peace be upon him) descends to earth. At that time, a person will walk around searching for any poor person to give charity or zakat tobut will find no one to accept it from him. Every time he offers his zakat and charity to someone, they will decline it and say to him, “If you had brought it yesterday, I would have taken it, but today I am not in need of it.” The reason they would say this is thought to be because they have become rich and are no longer in need of money, but it has also been said that it is because people would opt for the Hereafter, and give up on worldly pleasures, Thus, they would be satisfied with whatever Allah provides for them each day, and refrain from saving any money for tomorrow.

It has been said that this hadeeth serves as a warning and threat to those who would delay in giving charity – that is to say, it is a threat to those who intentionally delay giving it to the poor who deserve it, until the poor are no longer in need of the money. In this case, the rich will be liable and held accountable, because they did not help the poor when theywere in need.

This hadeeth warns us against postponing the giving of zakat, because doing so may result in the person finding no one to take it from him later.

It also serves as evidence that testifies to the Prophethood of the Prophet ﷺ.
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1412

Narrated AbooHurayrah(may Allah be pleased with him): The Prophet ﷺ said, "The Hour (Day of Judgment) will not be established till your wealth increases so much so that one will be worried, for no one will accept his zakat, and the person to whom he will give it will reply, 'I am not in need of it.' ".

Commentary : The Prophet ﷺ would always encourage his Companions (may Allah be pleased with them) to do good deeds, one of which was offering zakat and charity to those who deserve it.

In this hadeeth, the Prophet ﷺspeaks of a time that will come, when people will have so much wealth, that no one will be in need of charity or zakat. He ﷺ informs us that the Day of Judgment will not be established before this happens, during the time of al-Mahdee and Jesus (peace be upon him) after he descends to earth. At that time, wealth will be so abundant, such that people will be concerned, as they will not find anyone to accept their charity and zakat. And, when they find a poor person and offer it to him, he would still decline and say he is not in need of it, because he has sufficient money. It has also been said that this is because people would opt for the Hereafter, and give up on worldly pleasures; thus, they would be satisfied with whatever Allah provides for them each day, and refrain from saving any money for tomorrow.

This hadeeth is believed to serve as a warning and threat to those who would delay in giving charity – that is to say, it is a threat to those who intentionally delay giving it to the poor who deserve it, until the latter are no longer in need of money. In this case, the rich will be liable and held accountable because they did not help the poor when they were in need.

This hadeeth warns us against postponing the giving of zakat, because doing so may result in the person finding no one to take it from him later.

It serves as a sign that testifies to the Prophethood of the Prophet ﷺ.
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1413

Narrated `Adi ibn Haatim(may Allah be pleased with him): While I was sitting with Allah's Messenger ﷺ,two persons came to him; one of them complained about his poverty and the other complained about the prevalence of robberies. Allah's Messenger ﷺ said, "With regards to stealing and robberies, there will shortly come a time when a caravan will go to Makkah (from al-Madinah), without any guard. And regarding poverty, The Hour (Day of Judgment) will not be established till one of you wanders about with his charity and will not find anybody to accept it. Each one of you will stand in front of Allah, and there will be neither a barrier nor an interpreter between him and Allah, and Allah will ask him, “Did not I give you wealth?” He will reply in the affirmative. Allah will further ask, “Did not I send a Messenger to you?” And again, that person will reply in the affirmative. Then, he will look to his right, and he will see nothing but Hellfire, and then he will look to his left and will see nothing but Hellfire. And so, each one of you should save himself from the fire, by giving even half of a date-fruit (in charity). And if you do not find a half datefruit, then (you can do it through saying) a pleasant word..

Commentary : The Prophet ﷺ would always urge his Companions (may Allah be pleased with them) to hasten to good deeds, encouraging them to do good deeds and warning them against sins, by reminding them of what Allah has made for people in the Hereafter i.e., Paradise and Hellfire.

In this hadeeth, ‘Adi ibn Haatim(may Allah be pleased with him) reports that while he was sitting with the Prophet ﷺ, two men approached him to raise their concerns about two issues. The first one complained about poverty,and the other expressed his concern regarding road robberies. The Prophet ﷺ assured the latter that safety will prevail,as it will not be long until caravans will travel without requiring any guard alongside them to provide protection. This happened after Islam spread everywhere. He ﷺ explained to the former that the Day of Judgment will not be established until poverty disappears, and people become affluent, as it will be one of the signs of the Hour. It has been said this will happen during the time of al-Mahdee and Jesus (peace be upon him), after he descends to earth. At that time, wealth will be so abundant, that people will find no one to accept their charity and zakat. It has been said this it will be so because people would opt for the Hereafter, and give up on worldly pleasures, thus, they would be satisfied with whatever Allah provides for them each day, and refrain from saving any money for tomorrow.

Then, the Prophet ﷺ explained that on the Day of Judgment, each person will stand before Allah, Most High, without having any barriers between him and Allah, Exalted be He, who will talk to them directly, without any medium or interpreter. At that point, Allah will ask each one, “Did not I give you wealth?”, “Did not I send a Messenger to you?” The person who withheld his zakat will reply in the affirmative, and acknowledge that Allah sent a Messenger, who conveyed to the people that Allah made zakat one of the pillars of Islam, and that the poor have a right on their money,which should be fulfilled. Then, this person will look to his left and right, and will see nothing but Hellfire. At that moment, he will become certain that he will be punished for his miserliness.

Thereafter, the Prophet ﷺ ordered each and every Muslim to shield himself from Hellfire,by giving charity, even if it was as little as half of a date-fruit. And if they do not find a half date fruit, thenthey should speak good to people, to bring happiness to their hearts. This proves that speaking good words is a form of charity that protects from the Hellfire, and evil words bring about punishment in Hellfire. For this reason, the Muslim should never belittle any charity even if it is extraordinarily little, because it will benefit the person who gave it in charity,as well as the person who will receive it.

This hadeeth warns us from postponing the giving of zakat, because doing so may make the person find no one to take it from him later.

It also serves as evidence that testifies to the Prophethood of the Prophet ﷺ.

Furthermore, it shows that even a little charity is accepted by Allah, Most High, and that we should never look down upon any little charity and urge people to never underestimate any good deed or word, regardless of how little it is.
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1414

Narrated AbooMoosa(may Allah be pleased with him): The Prophet ﷺ said, "A time will come upon the people, when one will wander about with gold as zakat, and will not find anybody to accept it. And one man will be seen followed by forty women to be their guardian, because of scarcity of men and great number of women. ".

Commentary : The Prophet ﷺ would always urge his Companions (may Allah be pleased with them) to hasten to good deeds, encouraging them to do good deeds, particularly giving zakat and charity to those who deserve it.

In this hadeeth, the Prophet ﷺ clarifies that there will come a time when wealth will be so abundant, that no person will be in need. This will happen towards the end of time, close to the time of the Hour, as noted in the narration in Saheeh al-Bukhaaree and Saheeh Muslim, from AbooHurayrah(may Allah be pleased with him). This sign is considered from among the minor signs of the Hour.

It has been said that it will take place during the time of al-Mahdee and when Jesus (peace be upon him) descends to earth. At that time, a person will walk around with his zakat of gold, searching for any poor person to give it to, yet he will find no one to accept it from him. This is because people will become affluent,and no longer be in need of money. It has also been said that this is because people would opt for the Hereafter, and give up on worldly pleasures, and they would therefore be satisfied with whatever Allah provides for them each day, and refrain from saving any money for tomorrow.

It has been said that this hadeeth serves as a warning and threat to those who would delay in giving charity – that is to say, it is a threat to those who intentionally delay giving it to the poor who deserve it, until the poor are no longer in need of money. In this case, the rich will be liable and held accountable because they did not help the poor when they were in need.

Thereafter, the Prophet ﷺ mentions that at that time, each man will be chased by forty women, be they his wives, servants, or relatives i.e., they will pursue him to marry them, to seek his help and protection, or request him to fulfil their needs. The example of this is a tribe that has no men left in it except one, so all the women in that tribe will turn to him. It is possible that the number mentioned in this hadeeth is a metaphor, to indicate the large proportion of women to men, based on a narration in Saheeh al-Bukhaaree and Saheeh Muslim, wherein Anas ibn Maalik (may Allah be pleased with him) related that the Prophet ﷺ said: “...Until fifty women will have one guardian”; conversely, it could reflect the actual number.

This hadeeth warns us against postponing the giving of zakat, because doing so may result in the person finding no one to take it from him later.

It also serves as evidence that testifies to the Prophethood of the Prophet ﷺ..

1415

Narrated AbooMas’ood (may Allah be pleased with him): When the Ayah enjoining charity was revealed, we used to carry loads on our backs to earn something that we could give away in charity. One person presented a considerable amount for charity and the hypocrites said: "He has done it to show off." Another one gave away a Saa' [of dates] and they said: "Allah does not stand in need of this person's dates". Thereupon, it was revealed: {Those who defame such of the believers who give charity (in Allah's Cause) voluntarily, and such who could not find to give charity (in Allah's Cause) except what is available to them...}[Quran 9:79].

Commentary : The Companions (may Allah be pleased with them) were quick to respond to the orders of Allah and His Messenger ﷺ, and each one of them would give away in charity what they were able to offer and spend [from their wealth].
In this hadeeth, AbooMasʿood al-Ansaaree (may Allah be pleased with him) reports that “when the ayah of obligatory almsgiving was revealed”, as if he was referring to the ayah: {Take from their wealth ˹O Prophet˺ charity to purify and bless them and pray for them—surely your prayer is a source of comfort for them. And Allah is All-Hearing, All-Knowing.} [Quran 9:103]
“We bore heavy loads [for profit]”: that is to say: we were carrying [heavy loads] for others on our backs for wages with the intention of earning a wage so that we can give away in charity.’ This is a description of the condition of their poverty and hardship at that time; and he mentioned, according to a narration reported by al-Nasaa’ee: “one of us could not find anything to give alms until he went out to the marketplace; to carry loads for people [for wages]. Then, he would come with a mudd and gave it to the Prophet ﷺ.”
Then a man - it has been said that it was ʿAbd al-Rahmaan ibn ʿAwf - came and offered a lot of his wealth in charity. The hypocrites said: ‘[What a] hypocrite. He did not intend to offer it for the sake of Allah!’ Afterwards, [another] man came and offered a Saaʿ of food in charity. The Saaʿ is equivalent to at least 2036 grams, i.e., two kilograms and thirty-six grams; and at most equalling 4288 grams, namely: four kilograms and two hundred and eighty-eight grams.
Then, the hypocrites said: ‘that Allah is not in need of this Saaʿ! Afterwards, Allah The Mighty and Majestic sent down [the following ayah] {{Those who defame such of the believers who give charity (in Allah's Cause) voluntarily, and such who could not find to give charity (in Allah's Cause) except what is available to them...} [Quran 9:79], and the ayah’s meaning is: [that] those who reproach wealthy, believers voluntarily offering their alms, and also reproach those who [can] obtain [only] a little when it results from what they are capable of [earning]; thus, they mock them by saying: “What is the benefit in you offering [these] alms?!” Allah will mock them, as a recompense for them mocking the believers. And they will have a painful punishment [as well]. This is a requital for their misdeeds and mocking the believers because the recompense is of the same type as the deed. So, He, Exalted be He, will treat them [in the same way] as those who had mocked [the believers]; as a form of retribution for [what they did to] the believers in this world.
From the other benefits that we can conclude from this hadeeth is that it urges us to offer charity, whether it is a little or great amount.
It shows that a person should not despise what he offers in charity.
And lastly, that we can see that the [pious] predecessors were humble, eager for the good, and employed themselves in [various] professions and [positions] of service.
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1416

Narrated AbooMas’ood al-Ansaaree (may Allah be pleased with him): Whenever the Messenger of Allahﷺordered us to give charity, we used to go to the market and work as porters and get a Mudd (a special measure of grain) and then give it in charity. (Those were the days of poverty) and today some of them have one hundred thousand.”.

Commentary : The Companions (may Allah be pleased with them) were quick to respond to the orders of Allah and His Messenger ﷺ,and each one of them would give away in charity what they were able to offer and spend [from their wealth].
In this hadeeth, AbooMasʿood al-Ansaaree (may Allah be pleased with him) reports that whenever the Prophet ﷺ ordered for the offering of obligatory alms and charity from their own wealth, some of them would head towards the marketplace, and carry [heavy loads] for others on their back - with the intention of earning a wage so that he could give away in charity - then, he would earn a mudd, which is very close to 1.3 pounds, as compensation for their hire; in order to offer the alms with it. This is an indication of the hardship[s] and poverty conditions that were upon them at the time; yet, despite that, they were eager to work and offer charity with the little which they had to pay from the wages of their labour. Then, the narrator said: “And today, some of them have one hundred thousand”, By this, he referred to what the Companions were enduring in the time of the Prophet ﷺ, from the scarcity of things, and to what they became after him ﷺ as they have become wealthy and well off because of the many conquests [that occurred afterwards]. In spite of that, in the beginning, they used to give in charity whatever they acquired, even if hardship came to them.
In a narration reported by al-Nasaa’ee: “I know a man who has a hundred thousand [Dirham] now, [but] on that day, he did not have a single dirham,” that is to say: ‘On the day which he used to carry loads for hire, because they were destitute at that time. And today, they are rich.’ This may be interpreted, either, as speaking about the blessings of Allah, and His Favour for them after He enriched them. Or, about some [consequence] of what had befallen the people with regards to the transformation [of their hearts] and eagerness [to excel] in this world because after they were poor and eager to offer alms, they became rich. But they did not give charity in the same manner that they used to do before that.
AbooWaa’il, Shaqeeq ibn Salamah, the narrator of the hadeeth on the authority of AbooMasʿood, said in a narration mentioned by al-Bukhaaree: “He said: ‘We believe that he was referring to himself,” meaning: What I think AbooMasʿood meant by [saying] “some of them” was an allusion for himself also, because he was one of the rich.
From the other benefits that we can conclude from this hadeeth is that it urges us to offer charity, whether it is a little or great [amount].
It shows that a person should not despise what he offers in charity.
And lastly, we can see that the [pious] predecessors were humble, eager for the good, and employed themselves in [various] professions and [positions] of service.
.

1418

Narrated ‘Aishah (may Allah be pleased with her): A woman along with her two daughters came to me asking (for some alms), but she found nothing with me except one date which I gave to her, and she divided it between her two daughters, and did not eat anything herself, and then she got up and went away. Then, the Prophet ﷺ came in and I informed him about this incident. He said, "Whoever is put to trial by these daughters, then these daughters will act as a shield for him from Hell-Fire." .

Commentary : Islam came to uproot the reprehensible customs of the ignorance period that existed before Islam. And from that, it instructed to give special attention to the daughters of one’s offspring, prohibited burying them alive and killing them, and it sowed in the hearts of Muslims love and mercy for them. It has promised a great reward to who show them benevolence and raise them in all [aspects] of goodness.
In this hadeeth, the Mother of the Believers, ʿA’ishah (may Allah be pleased with her) reports that a woman came to her with her two daughters, asking for some alms out of need, but ʿA’ishah (may Allah be pleased with her) did not have anything, except for a date, which she gave to her. Then the woman divided it up between her two daughters and did not eat anything from it.
Afterwards, ʿA’ishah (may Allah be pleased with her) informed the Prophetﷺof what happened. So, he ﷺexplained to her that: whoever Allah destines to have and bestows upon him daughters, and he treats them well by providing for them, upholding their rights, educating them, and so on - [then] they will serve as a shield for him front he Hellfire; because he protected them in this world with his kindness and good tact towards them, and because of their upbringing. So, Allah will shield himto serve as a fitting reward.
The gift of having daughters was called a trial because of the hardship and difficulty in providing for them, or due to the people usually disliking them (i.e., they favour having boys over girls), and because they often do not contribute to the sources of earnings or livelihoods of families. So, the trial here means a test, which means: Allah tests people with daughters so that He judges them and see whether they will treat them well or not?
It has been said: what is meant by this is that the reward for providing for [and taking care of] daughters is greater than the reward for taking care of sons; since there is nothing similar was indicated in regards to their rights; and that is - and Allah knows best - because the provisions of daughters and taking care of their affairs is greater than the affairs of the sons since the former are vulnerable and [generally] do not manage their own affairs, nor behave like boys. Likewise, the expectations of the father or brother do not pertain to them [their daughters] with regard to aiding them [their fathers] in facing their enemies, to revive the name of their fathers, continue their lineage and other things which are relevant for males. This requires patience, and sincerity on the part of the one providing for them with good intentions since this is what will rescue him from the Hellfire.
From the other benefits that we can conclude from this hadeeth is that it urges us to offer charity, whether it is a little or great amount.
It shows that a person should not despise what he offers in charity.
It highlights the intense eagerness that ʿA’ishah (may Allah be pleased with her) had for charity and alms.
And lastly, spending [and providing] for daughters and striving for them is one of the best acts of righteousness that keeps one away from the Hellfire..

1419

Narrated AbooHurayrah (may Allah be pleased with him): A man asked the Prophet ﷺ which charity is the most rewardable. He ﷺ replied: “That which you give when you are healthy and inclined to be mean, fearing poverty and hoping to be [financially] self-sufficient. Do not defer itto such a length that you are about to die, and say then: This is for so-and-so, and this is for so-and-so. Behold! it has already come into (the possession of) so-and- so"..

Commentary : The Prophetﷺwould teach his nation about the virtues of generosity and developing solidarity among them, and to hasten towards righteous deeds by giving alms and charity before death strikes them.
In this hadeeth, AbooHurayrah (may Allah be pleased with him) reports that a man came to the Prophet ﷺand asked him: ‘Which charity is the greatest in reward, and most beneficial for the one who offers it?’ He ﷺ told him that whatever the person gives while he is healthy and there is no disease or illness that would sever his hope in life. It is a time when those who are frugal do so with avidity, and fear falling into poverty. They hope for riches and wish and covet it for themselves. This is during the entire course of life [for many people], especially [during] the time of affluence and comfort. So, the person will be more cautious. And if he gives charity with all of these obstacles and temptations which urge him to save his wealth, then that will lead to the greatest reward.
Then, the Prophet ﷺ warned the man of a vice which will afflict many people; by waiting, being deliberately slow in delaying offering alms [to others] until: his soul reaches his throat and feels that death is near and becomes convinced that the money will not benefit him and that it is going to leave him - [so] he will bequeath so much to so and so, and so much for so and so. He ﷺ told him it had already belonged to so and so [either] from debts or rights; and that the wealth had become the property of the heirs, so this is the least rewarding. Thus, the Prophet ﷺ explained to us that the best form of charity to offer is while you are alive and healthy, despite your need for money and competence with it. And not in the case of being sick with the context of dying because at that time, the money will leave you, and belong to someone else.
From the other benefits that we can conclude from this hadeeth is that it highlights the virtue of giving alms while one is healthy and frugal.
It warns against delaying one’s spending in charity and holding out until the hour of death draws near, and [against] being engaged solely with fulfilling your wishes.
It informs us that sickness shortens the hand of the owner from some of his possessions and being generous with money during his illness does not eliminate the trait of miserliness from him. And that if all of the works of piety are difficult, their reward will be greater.
And lastly, it shows that charity offered during the time when a person is healthy and well is better than a testament [i.e., a will]..

1420

Narrated ‘Aishah (may Allah be pleased with her): Some of the wives of the Prophet ﷺ asked him, "Who amongst us will be the first to follow you (i.e., die after you)?" He said, "Whoever has the longest hand." So, they started measuring their hands with a rod and Sawdah's hand turned out to be the longest. Later, we came to know that the long hand was a symbol of practicing charity, so she was the first to follow the Prophet ﷺ and she used to love to give away in charity..

Commentary : Charity is one of the best and most rewarding deeds which a person can benefit from and offer himself.
In this hadeeth, The Mother of the Believers, ʿA’ishah (may Allah be pleased with her) reports that some of the wives of the Prophetﷺ had asked him: which one of them will die the fastest after him? To which, he ﷺ answered them by [saying] ‘she who has the longest hand.’ They understood this matter according to its literal meaning, so the women grabbed a rod so that they could measure the arms’ length of every one of them and compare [their results], in order to find out which of them had a longer hand than the other, [as] they thought that what he meant ﷺ was truly the length of the hand. [It turned out that] Sawdah bint Zamʿah (may Allah be pleased with her) had the longest hand. Afterwards, it became clear to them after Zaynab bint Jahsh (may Allah be pleased with her) died what the Prophet ﷺ had intended by the expression regarding the longest hand, which [was actually] alluding to who was the most charitable of the wives; and what he meant by the length of her hand was the frequency of her spending [money on others] and offering alms, as ʿA’ishah (may Allah be pleased with her) said in a narration reported in Saheeh Muslim: “Zaynab had the longest hand amongst us, because she used to work with her hands and spent [the income] on charity.” Zaynab (may Allah be pleased with her) was the first of his ﷺwives to die after him ﷺ, and she (may Allah be pleased with her) passed away during ʿUmar ibn al-Khaṭṭaab’s caliphate (may Allah be pleased with him), while Sawdah lived until she passed away during Muʿaawiyah’s caliphate, in the month of Shawwaal, the fifty-fourth year [after Hijrah].
From the other benefits that we can conclude from this hadeeth is that it highlights the merits and virtues of Zaynab bint Jahsh (may Allah be pleased with her).
It serves as an indication that the legal ruling [of a matter] stems from the meanings, and not from the wording.
And lastly. It gives a sign thattestifies to the Prophethood of the Prophet ﷺ..

1421

Narrated AbooHurayrah (may Allah be pleased with him): The Messenger of Allah ﷺsaid: A man said that he would give something in charity. He went out with his object of charity and unknowingly gave it to a thief. Next morning the people said that he had given his charity to a thief. (On hearing that) he said, "O Allah! All the praises are for you. I will give alms again." And so, he again went out with his alms and (unknowingly) gave it to an adulteress. Next morning the people said that he had given his alms to an adulteress last night. The man said, "O Allah! All the praises are for you. (I gave my alms) to an adulteress. I will give alms again." So, he went out with his alms again and (unknowingly) gave it to a rich person. (The people) next morning said that he had given his alms to a wealthy person. He said, "O Allah! All the praises are for you. (I had given alms) to a thief, to an adulteress and to a wealthy man." After, someone came and said to him, "The alms which you gave to the thief, might make him abstain from stealing, and that given to the adulteress might make her abstain from illegal sexual intercourse (adultery), and that given to the wealthy man might make him take a lesson from it and spend his wealth which Allah has given him, in Allah's cause.".

Commentary : Charity is one of the best deeds which a person can offer himself, and he obtains its great reward from Allah, The Almighty.
In this hadeeth, The Prophet ﷺ tells us about a man - it was said that he was from Banee ‘Israa’eel - who went out to offer alms [to those in need]. So, his alms went into the hands of a thief once. And then in the hand of an adulteress once more. And in the hand of a rich man a third time. In every instance, the people would rise in the morning, talking about what he did in amazement; because charity, according to them, was dedicated to the needy people from amongst the charitable; and that is why they marvelled at the charity that was offered to these people.
The man praised Allah, The Mighty and Majestic; for he had intended for his charity to fall into the hands of an upright poor person that no one knows about his poverty, or an honourable, honest man, or a chaste woman. But Allah’s Decree is a predetermined, divine preordainment, so the man was brought into a dream, and was told that his charity was accepted, as what is narrated in a report in Musnad Ahmad because he was sincere and had intended to do good, however, it was not facilitated for him. It was said to him: ‘As for your charity for the thief, perhaps the thief will abstain from stealing. Maybe the burglar will say: ‘This money will suffice me’ or that he is embarrassed that he had been provided for without stealing, and he knows that, among the servants of Allah, there are those who offer alms in secret at night to those who do not know him. As for the prostitute who commits fornication as an occupation, perhaps she may abstain from it because she may have committed adultery – we seek refuge in Allah from such sin - with the purpose of [earning] money, and something happened to her which stopped her from doing so again. As to the rich man, maybe he will reflect and learn a lesson, causing him to spend from what Allah has given him. This is how a good intention will yield wholesome fruits.
From the other benefits that we can conclude from this hadeeth is that it indicates that when a person intends goodness, and strives towards it, and makes a mistake; it is because it was written for him, and it will not harm him.
It shows that the legal ruling [for a matter] is given based on what appears, until it becomes clear otherwise.
It encourages us to submit and be content with the Divine Decree, and praise Allah, and entrust all of your concerns and affairs to Allah, The Mighty and Majestic.
And lastly, it teaches us that we should give charity and alms again if it did not fall in its proper place [i.e., be received by its rightful recipients]..

805

An-Nawwās ibn Sam‘ān al-Kilābi reported: I heard the Prophet (may Allah's peace and blessings be upon him) say: "The Qur'an and its people who used to act upon it will be brought forth on the Day of Judgment, preceded by Surat al-Baqarah and Surat Āl ‘Imrān. The Messenger of Allah (may Allah's peace and blessings be upon him) likened them to three things, which I did not forget afterward. He said: "As if they were two clouds, or two black canopies with 'sharq' (light) between them, or as if they were two flocks of birds in ranks pleading for their companion.".

Commentary : Recitation of the Qur'an brings goodness and blessing for those who recite it and act upon it, for it is the extended rope of Allah, and it leads to salvation on the Day of Judgment, particularly Surat al-Baqarah and Surat Āl ‘Imrān, given their great status.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs us that "The Qur'an and its people who used to act upon it will be brought forth," i.e., those who recite the Qur'an, have faith in its information and believe it, and act upon its rulings. The Qur'an will be an argument for those people on the Day of Judgment. Excluded from this are those who do not believe in its information or establish its limits; the Qur'an will be an argument against them. This is because the Prophet (may Allah's peace and blessings be upon him) said in a Hadīth narrated by Muslim: "The Qur'an is an argument for you or against you." This is supported by the verse that reads: {This is a blessed Book that We have sent down to you [O Prophet] so that they may reflect upon its verses, and so that people of understanding may take heed.} [Surat Sād: 29]
And by the Prophet's words: "preceded by Surat al-Baqarah and Surat Āl ‘Imrān," i.e., they come ahead of the Qur'an. The Prophet (may Allah's peace and blessings be upon him) likened Surat al-Baqarah and Surat Āl ‘Imrān to three things, saying: "As if they were two clouds"; in Arabic "Ghamamatān", which means two clouds or two white clouds. A cloud is called such because it clouds the sky and conceals it. "or two canopies," i.e., two clouds that shade their companion from the heat of this situation of standing. He described these two clouds as 'black' because they are thick and piled upon each other. "with 'sharq' between them," i.e., light. The light of 'sharq' is the sun. This indicates that they, albeit thick, do not conceal light. It was said: Sharq means rift, i.e., a gap and break between them. This is like separating every two Surahs in the Mus'haf (copy of the Qur'an) with Basmalah (mentioning Allah's name). "or as if they were two flocks," i.e., two herds or two groups. "of birds in ranks," i.e., extending their wings and being linked to one another. The intended meaning is that they will protect their reciter from the heat of this situation of standing and the distress of the Day of Judgment. 'pleading' i.e., pushing against Hellfire and its keepers or pleading for him in intercession or when he is questioned, when his tongue keeps silent, his lips are distraught, and his arguments are lost. Their companion means: He who acts upon them and what they contain, of rulings and legislations, whether he is a memorizer or a reciter of them.
In the Hadīth: Urging the recitation of the Qur'an and acting upon it; and the merit of Surat al-Baqarah and Surat Āl ‘Imrān..

806

Ibn ‘Abbās reported: As Gabriel (Jibrīl) was sitting in the presence of the Prophet (may Allah's peace and blessings be upon him), he heard a creak from above. So, he raised his head and said: "That is a gate in the heavens that was opened today; it had never been opened before today." An angel descended from it. He said: "That is an angel that descended to earth; he had never descended before this day." He gave the greeting of peace and said: "Have glad tidings with two lights that have been given to you, which none of the prophets were given before you: Surat al-Fātihah and the concluding verses of Surat al-Baqarah. You will not read one letter of them except that you will be given it.".

Commentary : What a great religion Islam is! And how great its numerous glad tidings which Allah Almighty gave to His Prophet Muhammad (may Allah's peace and blessings be upon him) and his Ummah are. He, Exalted be He, revealed to him the Reminder, the Qur'an, and made its recitation greatly rewardable; each letter is credited with one good deed, and the virtuous deeds are multiplied. And He, Exalted be He, endowed some Surahs and verses with an additional merit for those who recite them, to urge and encourage their recitation.
In this Hadīth a divine gift is mentioned for those who recite Surat al-Fātihah and the concluding verses of Surat al-Baqarah. ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) relates that Gabriel (peace be upon him), the angel in charge of the revelation, was sitting in the presence of the Prophet (may Allah's peace and blessings be upon him). In the version by An-Nasā’i: "As the Messenger of Allah (may Allah's peace and blessings be upon him) was sitting and Gabriel (peace be upon him) was with him." This means that the Prophet (may Allah's peace and blessings be upon him) told his Companions (may Allah be pleased with them), including Ibn ‘Abbās (may Allah be pleased with him), about Gabriel (peace be upon him) sitting with him. "he heard" refers to Gabriel (peace be upon him), and it is also probable the Prophet (may Allah's peace and blessings be upon him) was the one who "heard a creak from above," i.e., in heaven. A creak is a sound released because of the movement of something. Gabriel (peace be upon him) - or the Prophet (may Allah's peace and blessings be upon him) - raised his head to look at the source of this sound. Gabriel (peace be upon him) said that this is a gate in the heaven of the world, which was opened today and had never been opened except today; and an angel descended from it to the earth, and he had never descended before today. This is all to prepare for something great. Indeed, the opening of one of the gates of the heaven for the first time and the descent of an angel other than Gabriel to the Prophet (may Allah's peace and blessings be upon him) for the first time points to the significance of the matter for which he was sent. When the angel descended, he greeted the Prophet (may Allah's peace and blessings be upon him) and said to him: "Have glad tidings" - glad tidings are only given about good things - "with two lights that have been given to you, which none of the prophets were given before you: Surat al-Fātihah and the concluding verses of Surat al-Baqarah," i.e., their special reward of their recitation was not given beforehand; otherwise, the entire Qur'an was not given to any prophet before him. Surat al-Fātihah was endowed with this particular merit because it summarizes all the meanings of Imān (faith), Islam, and Ihsān (excellence). It comprises the fundamentals of the Fiqhi rules and knowledge principles. And the concluding verses of Surat al-Baqarah, beginning from {The Messenger believes in what has been sent down to him from his Lord, as do the believers...} to the end of the Surah, are endowed with this particular merit because they contain praise for the Prophet (may Allah's peace and blessings be upon him) and his Companions (may Allah be pleased with them). This is because they comply with their content and submit to their meanings and for their supplication to Allah Almighty and return to Him in all their affairs; and also, because those verses contain the response to their supplications after they were taught to them and they said them, and so He made things easier for them and forgave and supported them.
Then, the angel said: "You will not read one letter of them except that you will be given it." This stems from the great bounty of Allah towards His Prophet and his Ummah. He called them two lights because the recitation of each verse in them brings light to the reciter that illuminates his way and leads him to the right path and the true course, given the sublime meanings contained therein, which include acknowledgment of the Lordship and absolute resort to Allah with the great supplication using their words.
In the Hadīth: Demonstrating the great status of Surat al-Fātihah and the concluding verses of Surat al-Baqarah and urging their recitation.
And in it: Pointing out that there are angel messengers to the prophets other than Gabriel
And in it: Showing the honorable status of the Prophet (may Allah's peace and blessings be upon him) with his Lord, as He honored him with such things that He did not honor the previous prophets with, giving him these two lights
And in it: Affirming the existence of the gates of heaven, that they are opened and closed, and that some angels do not descend to earth except for such glad tidings.

809

Abu ad-Dardā’ (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "Whoever memorizes ten verses from the beginning of Surat al-Kahf will be guarded against the Dajjāl (Anti-Christ).".

Commentary : Recitation of the Qur’an brings goodness and blessing for those who recite it, as it is the extended rope of Allah, causing tranquility of the soul and an abundance of rewards, and it protects a servant from the distresses and trials of worldly life and the horrors and hardships on the Day of Judgment.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that whoever memorizes ten verses from the beginning of Surat al-Kahf, Allah will guard, protect, and preserve him from the trial of the Dajjāl, who will emerge at the end of time and claim to be God. The Dajjāl originally refers to someone who often engages in lying and deception. His emergence is one of the major signs of the Day of Judgment, and his trial is the gravest on earth from the creation of Adam to the coming of the Hour, as Allah Almighty will enable him to perform some miracles whereby he will mislead his followers. Verily, the memorization of these verses is a cause of protection against the Dajjāl. It was said: This is due to the wonders and miracles existing in these verses. So, whoever knows them will not wonder at the matter of the Dajjāl or be misled by him; and he will patiently endure the trials of the Dajjāl and his apparent bliss and punishment; or that the protection from the Dajjāl is granted by Allah to those who memorize these verses.
Also, there are means of protection against the trial of the Dajjāl, which are not mentioned in this Hadīth, but are authentically reported from the Messenger of Allah (may Allah's peace and blessings be upon him) in other Hadīths: Knowing the names and attributes of Allah, which makes one know that the Dajjāl is a human being who eats and drinks, and Allah is far Exalted above that; the Dajjāl is one-eyed, whereas Allah is not one-eyed; and no one sees his Lord until he dies, whereas the people, including the believers and disbelievers, will see the Dajjāl when he emerges. It also includes the pursuit of Allah's refuge from the trial of the Dajjāl, particularly in prayer, as reported in a Hadīth by ‘Ā’ishah (may Allah be pleased with her) in the Two Sahīh Collections that the Prophet (may Allah's peace and blessings be upon him) used to supplicate in prayer: "O Allah, I seek refuge with You from the punishment of the grave, and I seek refuge with You from the trial of the Dajjāl." And it also includes fleeing and turning away from the Dajjāl, for those who will be present at his time, given the suspicions and amazing supernatural incidents that appear with him and by which a person might be tempted.
In the Hadīth: The merit of the ten verses at the beginning of Surat al-Kahf.
And in it: Clarifying that the trial of the Dajjāl is so severe that protection against him is needed.

810

’Ubayy ibn Ka‘b reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "O Abu al-Mundhir, do you know which verse of Allah's Book that you have is the greatest?" I said: "Allah and His Messenger know best." He said: "O Abu al-Mundhir, do you know which verse of Allah's Book that you have is the greatest?" I said: {Allah: none has the right to be worshiped except Him, the Ever-Living, All-Sustaining} [Surat al-Baqarah: 255]. Thereupon, he struck me on the chest and said: "May knowledge be pleasant for you, O Abu al-Mundhir!".

Commentary : The glorious Qur'an is the strong rope of Allah and His straight path. Its recitation brings goodness and blessing and affords tranquility of the soul and abundance of reward. Allah endowed some of its Surahs and verses with a special merit.
In this Hadīth, ’Ubayy ibn Ka‘b (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) one day asked him: "O Abu al-Mundhir", a surname for ’Ubayy ibn Ka‘b (may Allah be pleased with him). "Do you know which verse of Allah's Book that you have is the greatest?" i.e., in terms of the reward and benefit for its reciter in this world and the Hereafter. ’Ubayy (may Allah be pleased with him) said: "I said: Allah and His Messenger know best." This stems from the Companions' politeness towards the Prophet (may Allah's peace and blessings be upon him). It was said: ’Ubayy knew which verse was the greatest when the Messenger of Allah (may Allah's peace and blessings be upon him) asked him about it, but he did not reply out of respect, modesty, and politeness towards him (may Allah's peace and blessings be upon him). If he had answered him the first time he asked him, he would have thus displayed his knowledge. He also probably did not give the answer because he expected that the Messenger of Allah (may Allah's peace and blessings be upon him) would probably tell him that another verse is greater than that or inform him of some other benefit. When the Prophet (may Allah's peace and blessings be upon him) repeated the question, he knew that the Prophet (may Allah's peace and blessings be upon him) wanted him to answer and wanted to test his memorization and information. Thereupon, he answered him that the greatest verse - as far as he knew - is the one that reads: {Allah: none has the right to be worshiped except Him, the Ever-Living, All-Sustaining. Neither drowsiness overtakes Him nor sleep. To Him belongs all that is in the heavens and all that is on earth. Who is there that can intercede with Him except with His permission? He knows what was before them and what will be after them, while they encompass nothing of His knowledge, except what He wills. His Kursī [footstool] extends over the heavens and earth, and safeguarding of both does not weary Him, for He is the Most High, the Most Great.} [Surat al-Baqarah: 255] It is called the verse of Kursī. So, the Prophet (may Allah's peace and blessings be upon him) approved his answer and accepted it as correct, and he struck with his honorable hand on the chest of ’Ubayy (may Allah be pleased with him). This behavior on the Prophet's part was done by way of gentleness, given his approval and acceptance of this answer and his admiration of the answerer. He said to him: "May knowledge be pleasant for you, O Abu al-Mundhir," i.e., may knowledge be blissful for you. This is meant as a supplication for him to find knowledge easily and be versed therein.
The verse of Kursī is the greatest verse in the Qur'an because it combines such fundamental divine names and attributes that are not combined in any other verse. In it, Allah Almighty describes Himself as the worshiped God other than Whom none is truly worthy of worship. He alone is worthy of worship, out of love and exaltation for Him, given the perfection of His attributes. To Him belongs the complete life, which was not preceded by non-existence, will not be followed by an end, and entails all attributes of perfection. He is Self-Sustaining and does not need anyone, and He undertakes the affairs of His creation, including sustenance and other things. All creatures stand in need of Him and cannot exist without Him. His support of their existence entails all actions of perfection. Part of the perfection of His life and sustainability is that He does not suffer drowsiness or get overcome by sleep, and He is the sole Possessor of all that is in the universe. No one dares to intercede with Him unless He gives him permission. He is the One Who knows all the affairs of His creation; past, present, and future, and all else do not possess anything of Allah's knowledge whatsoever except what He taught them, by His will. His Kursī - the place of His feet - encompassed the heavens and the earth, despite their vastness and greatness, and their preservation is not heavy or hard for Him; rather, this is something easy and simple for Him, Exalted be He. He is the Possessor of absolute exaltedness above all His creation. He is Exalted by His Essence above His Throne and High above His creation by His absolute power and perfect attributes. He is the Possessor of absolute greatness in His Essence, attributes, and authority, and all other than Him are humble before Him and so little next to Him. Nothing is greater than Him, Exalted, Glorified, and Blessed be He.
In the Hadīth: A great merit for ’Ubayy ibn Ka‘b (may Allah be pleased with him).
And in it: Praising a person to his face, if it serves a good purpose and if self-admiration is not feared, and so on
And in it: The knowledgeable person's great respect for his virtuous companions.

811

Abu ad-Dardā’ reported: The Prophet (may Allah's peace and blessings be upon him) said: "Is any of you incapable of reciting a third of the Qur'an in a night?" They said: "How does one recite a third of the Qur'an? He said: "{Say: 'He is Allah, the One} equals a third of the Qur'an.".

Commentary : Recitation of the Qur'an brings goodness and blessing, as it is the strong rope of Allah, and it affords tranquility of the soul and abundant reward. Allah Almighty has particularly endowed Surat al-Ikhlās with great merit.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) asks his Companions, by way of teaching them: "Is any of you incapable of reciting a third of the Qur'an in a night?" Since this is hard to do, the Companions (may Allah be pleased with them) wondered and asked him (may Allah's peace and blessings be upon him): How does one recite one-third of the Qur'an in a night?! In response to them, the Prophet (may Allah's peace and blessings be upon him) said that the recitation of Surat al-Ikhlās {Say: 'He is Allah, the One} equals the recitation of one-third of the Qur'an. So, its reciter obtains the reward for reciting a third of the Qur'an. And it is equal to one-third of the Qur'an based on the consideration of its meanings, as the Qur'an contains rulings, information, and Tawhīd (monotheism), and knowing the names and attributes of Allah Almighty falls under Tawhīd. And this Surah comprises the third category (Tawhīd); so, it equals one-third based on this consideration. In a version of the Sahīh Muslim Collection, it reads: "Indeed, Allah divided the Qur'an into three parts, and He made {Say: 'He is Allah, the One'} one of the parts of the Qur'an." This is because it contains two of Allah's names, which comprise all the attributes of perfection, and they do not exist in any other Surah of the Qur'an. These two names are: "Al-Ahad" (the One) and "As-Samad" (the Eternal Refuge). They point to the Essence of Allah that possesses all the attributes of perfection. To explain that: "The One" gives a feeling about His particular existence, which none shares with Him, and "the Eternal Refuge" gives a feeling about all the attributes of perfection, for He is the One Whose sovereignty reached the pinnacle of sublimity and perfection, and all creatures need Him, whereas He, Exalted be He, does not need anyone.
In the Hadīth: Demonstrating the merit of Surat al-Ikhlās
And in it: The vast bounty of Allah Almighty towards His servants, as He made the recitation of a short Surah equivalent to one-third of the Qur'an.

811

Abu ad-Dardā’ reported: The Prophet (may Allah's peace and blessings be upon him) said: "Indeed, Allah divided the Qur'an into three parts, and He made Surat {Say: 'He is Allah, the One'} as one of the parts of the Qur'an.".

812

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Gather together, for I will recite to you one-third of the Qur'an." So, there gathered those who gathered. Then, the Prophet of Allah (may Allah's peace and blessings be upon him) came out and recited {Say: "He is Allah, the One"}. Then, he went back in. We said to one another: "I think this is a revelation that came to him from heaven. That is why he went in." Then, the Prophet of Allah (may Allah's peace and blessings be upon him) came out and said: "Indeed, I said to you that I would recite to you one-third of the Qur'an, and it is indeed equal to one-third of the Qur'an.".

Commentary : Surat al-Ikhlās is a great surah despite its few words, as it contains great and sublime meanings. In it, the meaning of Tawhīd (monotheism) for Allah is refined, worship is solely devoted to Him, and refuge is sought with Him alone, and the son and father are negated from Him, Exalted be He. This is one of the fundamental topics to which the Qur'an refers.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) said to his Companions: 'Gather together' i.e., come together. This command indicates that he will inform them about something important, namely that he will really recite to them one-third of the Qur'an, or what equals its third in terms of the meaning and reward. So, there gathered those who gathered from among the people. Then, the Prophet (may Allah's peace and blessings be upon him) came out and recited to them Surat al-Ikhlās only: {Say: "He is Allah, the One"}. Then, he entered his room. When they saw that the Prophet (may Allah's peace and blessings be upon him) recited nothing but this Surah and did not recite one-third of the Qur'an in terms of the amount and the number of verses, they thought that he entered because the revelation was coming down to him and that he would thereafter come out and recite to them the rest of the third of the Qur'an. Then, when the Prophet (may Allah's peace and blessings be upon him) came out, it was as if the Prophet (may Allah's peace and blessings be upon him) knew what they were thinking about and that they were waiting to hear from him the rest of the third of the Qur'an. So, he informed them that Surat al-Ikhlās equals one-third of the Qur'an in terms of the reward. Thus, its reciter obtains the reward for reciting a third of the Qur'an. And it is equal to one-third of the Qur'an based on the consideration of its meanings, as the Qur'an contains rulings, information, and Tawhīd, and knowing the names and attributes of Allah Almighty falls under Tawhīd. And this Surah comprises the third category (Tawhīd); so, it equals one third based on this consideration. In a version in the Sahīh Muslim Collection, it reads: "Indeed, Allah divided the Qur'an into three parts, and He made {Say: 'He is Allah, the One'} one of the parts of the Qur'an." This is because it contains two of Allah's names, which comprise all the attributes of perfection, and they do not exist in any other Surah of the Qur'an. These two names are: "Al-Ahad" (the One) and "As-Samad" (the Eternal Refuge). They point to the Essence of Allah that possesses all the attributes of perfection. To explain that: "The One" gives a feeling about His particular existence, which none shares with Him, and "the Eternal Refuge" gives a feeling about all the attributes of perfection, for He is the One Whose sovereignty reached the pinnacle of sublimity and perfection, and all creatures need Him, whereas He, Exalted be He, does not need anyone.
In the Hadīth: The good way in which the Prophet (may Allah's peace and blessings be upon him) taught his Companions, and the Companions' politeness towards him
And in it: Demonstrating the merit of Surat al-Ikhlās and that it equals one-third of the Qur'an in terms of the reward and recompense.

814

‘Uqbah ibn ‘Āmir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Have you not seen that some verses were revealed tonight the like of which has never been seen before?! They are: {Say: I seek refuge with the Lord of the daybreak} and {Say: I seek refuge with the Lord of mankind.}".

Commentary : What a great religion Islam is! And how great its numerous glad tidings which Allah Almighty gave to His Prophet Muhammad (may Allah's peace and blessings be upon him) and his Ummah are. He, Exalted be He, revealed to him the Reminder, the Qur'an, and made its recitation greatly rewardable; each letter is credited with one good deed, and the virtuous deeds are multiplied. And He, Exalted be He, endowed some Surahs and verses with an additional merit for those who recite them, to urge and encourage their recitation.
In this Hadīth, ‘Uqbah ibn ‘Āmir (may Allah be pleased with him) says that the Prophet (may Allah's peace and blessings be upon him) said: "Have you not seen that some verses were revealed tonight the like of which has never been seen before?!" This is an exclamatory question, as the Prophet (may Allah's peace and blessings be upon him) wondered at the great merit of these verses, the like of whose meanings and blessings were not revealed in other Surahs to him before. Then, he identified those verses, saying that they are the two Surahs: "{Say: I seek refuge with the Lord of the daybreak} and {Say: I seek refuge with the Lord of mankind.}" They are the two refuge-seeking Surahs. They mention the pursuit of refuge, resorting, and asking for protection from Allah, the Lord of creation and the Lord of mankind. The Prophet (may Allah's peace and blessings be upon him) used these two Surahs in seeking refuge with Allah Almighty and performing Ruqyah (faith healing) for himself.
Surat al-Falaq contains the verses that read: {Say: "I seek refuge with the Lord of the daybreak, from the harm of all what He has created; from the harm of the darkening night when it spreads around, from the harm of the sorceresses who blow on knots, and from the harm of the envier when he envies."} The meaning is: Say, O you, the Messenger—I resort to the Lord of the Morning. The Surah begins by describing the One with whom refuge is sought as the Lord of the Daybreak, for this is the time for the outpouring of lights and the descent of goodness and blessings. I seek refuge in this Lord, Who possesses this description, from what is harmful among the creatures. He solely attributes to the One with Whom refuge is sought what He created. He begins with the general words: {from the harm of all what He has created}, i.e., from the evil of His creation, the evil committed by the accountable servants in the form of sins and mutual harm among themselves, and what is done by unaccountable creatures of animals, such as the predatory beasts and insects, by eating, nipping, stinging, and biting, and the different kinds of harm Allah caused to exist in other than animals, like burning in the fire and killing by poison.
Then, He follows it with that whose harm is more hidden in terms of time, and it is the opposite of the break of the day, namely the coming of darkness, with His words: {from the harm of darkening [night] when it spreads around.} This is because harm spreads more easily at this time and getting rid of it becomes more difficult.
He particularly mentions the time in which wickedness is hidden, like the sorceresses who blow on knots and the enviers, and He links the envier with the conditional {when he envies}, because when an envier displays his envy, his evil and harm becomes more effective. Allah combines the evils in this Surah and concludes them with envy, so that it should be known that it is the meanest trait.
And Surat an-Nis is the verses that reads: {Say: "I seek refuge with the Lord of mankind, the Sovereign of mankind, the God of mankind, from the harm of the lurking whisperer, who whispers into the hearts of mankind, from among jinn and mankind."} [Surat an-Nās: 1-6] The meaning: Say - O you the Messenger -: I resort to the Lord of mankind and seek refuge in Him. He is the Sovereign of mankind and does whatever He wills to them. There is no other sovereign for them but Him and no true deity for them but Him. I seek refuge in Him from the evil of the devil who throws his whisperings to man if he fails to remember Allah and he goes backwards if he remembers Him. He throws his whisperings into the hearts of people. Such a whisperer could be among humankind and jinns alike.
In the Hadīth: Demonstrating the great significance of the two refuge-seeking Surahs
And in it: Pointing out that there is nothing in the Qur’an like the two refuge-seeking Surahs in terms of the meanings, blessings, and pursuit of Allah's refuge through them.

817

‘Āmir ibn Wāthila reported: Nāfi‘ ibn ‘Abdul-Hārith met ‘Umar at ‘Usfān, and ‘Umar had employed him as a governor of Makkah. He said: "Whom have you appointed as a governor over the people of the valley?" He said: "Ibn Abza." He said: "Who is Ibn Abza?" He said: "He is one of our freed slaves." He said: "Have you appointed a freed slave as a governor over them?!" He said: "He is a reciter of the Book of Allah Almighty and he is knowledgeable about the laws of inheritance." ‘Umar said: "Indeed, your Prophet (may Allah's peace and blessings be upon him) said: Indeed, Allah elevates by this Book some people and degrades others.'".

Commentary : The Commander of the Faithful ‘Umar ibn al-Khattāb (may Allah be pleased with him) was keen that the rulings of Islam should be applied in all corners of the state. Therefore, he used to ask the governors about their conditions and how they acted in different situations, correcting their errors and holding them accountable for them. He would put in a high status the knowledgeable people of the Qur'an, the Sunnah, and the Shar‘i rulings, in compliance with the principles of the honorable Shariah.
In this Hadīth, ‘Āmir ibn Wāthila (may Allah be pleased with him) says that the Companion Nāfi‘ ibn ‘Abd al-Hārith (may Allah be pleased with him), was one of those who embraced Islam at the time of the Conquest of Makkah and was approved by ‘Umar (may Allah be pleased with him) during his caliphate as a ruler and governor of Makkah, and stayed there until he died. Nāfi‘ met ‘Umar ibn al-Khattāb (may Allah be pleased with him), who stopped at ‘Usfān on the way to Hajj. He called him for a meeting, and he met him in ‘Usfān, a village 80km north of Makkah on the way to Madīnah. When they met, ‘Umar (may Allah be pleased with him) asked him: Whom have you appointed as a governor over the people of Makkah in your place for the period of your absence as you meet the Commander of the Faithful? The valley here refers to the valley of Makkah and Tā’if. He informed him that he had appointed Abdur-Rahmān ibn Abza (may Allah be pleased with him), as a governor over them, a freed slave of Nāfi‘ ibn al-Hārith. He embraced Islam during the Prophet's lifetime and lived in Kufa. ‘Ali ibn Abi Tālib (may Allah be pleased with him) appointed him as a governor of Khorasan.
‘Umar said to him, disapprovingly: "Have you appointed a freed slave as a governor over them?!" i.e., have you appointed a freed slave as a governor over the people of Makkah, the people of the Sacred City, and the people of nobility and high status?! It was said: ‘Umar's disapproval of his appointment as a governor over them was not because he belittled or disdained him, but because of the non-fulfillment of the purpose behind such an appointment, namely to set people's affairs in order and manage them, which requires the governor appointed over them to be a man of awe, greatness, and noble status in the hearts of the general public. To this end, he should be free and of noble descent and high standing; otherwise, people would disrespect and disobey him. Thus, the objective of such a post would fail.
Clarifying the reason behind appointing him over them, Nafi‘(may Allah be pleased with him) said: "He is a reciter of the Book of Allah Almighty," i.e., he is a memorizer of it and knowledgeable about its rulings. "And he is knowledgeable about the laws of inheritance," i.e., about the division of inheritance according to the Book of Allah and the Sunnah of His Prophet (may Allah's peace and blessings be upon him). In other words, Allah Almighty elevated this governor over them by virtue of these things, and they know him to be like that, so they would respect and revere him and obey his command; thus, their affairs would be set aright, and their conditions would become stable. Hence, ‘Umar (may Allah be pleased with him), liked what he heard about the traits of Ibn Abza and approved the action of Nafi‘ ibn al-Hārith (may Allah be pleased with him), and thereupon said: "Indeed, your Prophet (may Allah's peace and blessings be upon him) said: Indeed, Allah elevates by this Book" the noble Qur'an "some people." Allah elevates those who believe in it, recite it, and sincerely act according to it. He elevates them in this world, by making them lead a good life, and in the Hereafter, by making them among the people of high ranks along with those upon whom Allah bestowed His favor. "and degrades others,", lowering their status; those are the people who do not believe in it, or believe in it yet neglect it and abandon its application. So, He causes them to live in misery and straits in this world and makes them the lowest of the low in the Hereafter.
In the Hadīth: Putting a freed slave in authority over free people if he is knowledgeable about the laws of inheritance
And in it: Knowledge and the Qur'an redress the deficiency in one's lineage
And in it: The merit of knowledge
And in it: The approach of ‘Umar (may Allah be pleased with him) as he used to follow up on his governors and observe how they ruled their subjects, lest they might neglect their rights, and thus, he would be the one to blame, for he was the chief caretaker.
And in it: The merit and honor of the knowledge of inheritance, for it is the knowledge to which Allah Almighty gave high status, as He Himself undertook the division of inheritance in His glorious Book and did not leave it to anyone..

820

’Ubayy ibn Ka‘b reported: As I was in the mosque, a man entered, prayed, and recited in a manner that I found to be strange. Afterward, a man entered and recited in a manner different from the other. When we finished the prayer, we all went to the Messenger of Allah (may Allah's peace and blessings be upon him), and I said: "This man recited in a manner that I found to be strange, and another man entered and recited in a manner different from his recitation." The Messenger of Allah (may Allah's peace and blessings be upon him) commanded them to recite, and when they did so, he expressed approval of both. This made me inclined to disbelieve in him, even to an extent I had never reached in Jāhiliyyah (the pre-Islamic period of ignorance). When the Messenger of Allah (may Allah's peace and blessings be upon him) noticed how I was affected, he gave me a pat on the chest. Thereupon, I broke into a sweat and was filled with fear as though I were looking at Allah Almighty. He said to me: "O ’Ubayy, a message was sent to me: Recite the Qur'an in one mode, but I replied to Him: Make matters easy for my Ummah. So, He sent me the second message: Recite it in two modes. I replied to Him: Make matters easy for my Ummah. So, He sent me the third message: Recite it in seven modes. And you may ask Me for something in return for each reply I sent to you. I said: O Allah, forgive my Ummah; O Allah, forgive my Ummah. And I delayed the third request until the Day when all humankind, even including Abraham (Ibrāhīm) (peace be upon him), will seek my intercession. [In a version]: ’Ubayy ibn Ka‘b told me that he was sitting in the mosque when a man entered, prayed, and recited in a manner... and he related a similar Hadīth..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to teach his Companions the Qur'an to perfection, and he would recite it to them in modes and manners that suited various dialects, all of which belong to Arabic, to make things easy and simple for the Muslims.
In this Hadīth, ’Ubayy ibn Ka‘b (may Allah be pleased with him) relates that he was sitting in the Prophet's Mosque, and the Messenger of Allah (may Allah's peace and blessings be upon him) was not present at the time - and ’Ubayy (may Allah be pleased with him) was one of the memorizers of the Book of Allah Almighty - as a man entered and prayed. ’Ubayy (may Allah be pleased with him) heard him recite the Qur'an in a way he found to be strange, i.e., ’Ubayy (may Allah be pleased with him) did not know this way of recitation and did not hear it from the Messenger of Allah (may Allah's peace and blessings be upon him). Then, another man entered and recited in a way different from the recitation of the earlier man. When they all finished the prayer, they went to the Prophet (may Allah's peace and blessings be upon him) in one of his rooms. ’Ubayy (may Allah be pleased with him) said to the Prophet (may Allah's peace and blessings be upon him): This man recited in a way I found to be strange, as his recitation differed from that of mine. And another man entered and recited in a way different from the recitation of the earlier one. So, the Messenger of Allah (may Allah's peace and blessings be upon him) ordered both men to recite so that he could hear their recitation and make sure whether it was correct or wrong. The two men recited, and he expressed approval of the recitation of both and said that both were good, or he said to each of them: You have done well. When ’Ubayy ibn Ka‘b (may Allah be pleased with him) heard the Prophet (may Allah's peace and blessings be upon him) express approval of their recitation, he thought about denying the Prophet (may Allah's peace and blessings be upon him) and felt confused and surprised in a way he could not describe and the like of which he had not experienced during Jāhiliyyah, when he was in misguidance and disbelief, which are worthier of this kind of denial. Jāhiliyyah: It is the period during which people were polytheists before the Prophet's mission, and it was called as such because of the prevalence of their ignorance.
When the Prophet (may Allah's peace and blessings be upon him) perceived that ’Ubayy (may Allah be pleased with him) experienced the whisperings and promptings of Satan, he (may Allah's peace and blessings be upon him) struck him with his noble hand on his chest, to reassure him. As a result, sweat flowed from all over the body of ’Ubayy (may Allah be pleased with him), as if he were looking at Allah out of fear and embarrassment about the devil's whispering that influenced him. This indicates that it was a prompting from the devil, which disappeared immediately after the Prophet (may Allah's peace and blessings be upon him) struck with his hand on ’Ubayy's chest, and the sweat overflowed from him.
At this point, the Prophet (may Allah's peace and blessings be upon him) informed ’Ubayy - by way of reassuring him and making things clear to him - that Allah Almighty revealed to him that he should recite the Qur'an in one mode, i.e., in one way. "but I replied to Him," i.e., to Allah Almighty through Gabriel (Jibrīl) (peace be upon him), the angel in charge of the revelation. "Make matters easy," i.e., he asked Him, Exalted be He, to make the recitation of the Qur'an simple and easy for the Muslim Ummah. So, the Prophet (may Allah's peace and blessings be upon him) was going back to his Almighty Lord to ask Him to facilitate things for his Ummah, as he is reported to have done regarding prayer. Allah Almighty replied to His Prophet (may Allah's peace and blessings be upon him) on the second time: "Recite it in two modes," and on the third time Allah facilitated the matter for the Ummah by its recitation in seven modes. In other words, the Qur'an was revealed in seven ways or seven dialects, intended to make the matter simple and easy. It was said: The Qur'an was first revealed in the language of the Quraysh tribe and the surrounding eloquent Arabs. Then, it was made permissible for the Arabs to recite it in their own languages which they habitually used, along with their different words and rules of parsing. He did not oblige any of them to shift from their language to another because it involved difficulty. This was also for their tribalism and their need for facilitation, so that they could understand the intended meanings. This mentioned permissibility was not granted based on personal inclinations such that everyone could change any word to its equivalent in his language. Rather, the criterion in this regard was to hear it from the Prophet (may Allah's peace and blessings be upon him).
Then, the Almighty Lord said to His Prophet (may Allah's peace and blessings be upon him): "In return for each reply I sent to you," i.e., in return for each time you came back to Me to ask for facilitation and ease for your Ummah and I replied to you, "you may ask Me for something," i.e., an answered supplication, which you should make, and you will not be disappointed or rejected regarding it. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "O Allah, forgive my Ummah; O Allah, forgive my Ummah" twice. And the Prophet (may Allah's peace and blessings be upon him) delayed the third request until the Day of Judgment. It is the Grand Intercession. All humankind will need his intercession, when everyone will say "myself, myself," even Prophet Abraham (peace be upon him).
In the Hadīth: Allah's facilitation of things for the Ummah and His mercy towards them
And in it: The Prophet (may Allah's peace and blessings be upon him) is the best among the prophets and all humankind.
And in it: The superiority of Abraham (peace be upon him) over all the other prophets, except for our Prophet (may Allah's peace and blessings be upon him)
And in it: The Prophet's compassion towards his Ummah
And in it: It shows how much the Companions cared about the Qur'an, defended it, and preserved it and its words as they had heard it, without deviation from it.
And in it: Pointing out that the Qur'an was revealed in seven modes
And in it: Pardoning people for the devil's promptings and not holding them accountable for them
And in it: Showing the noble status of Ubayy (may Allah be pleased with him), for the devil did not gain control over him and so he could not allure him as he allured many others who were predestined by Allah to suffer misery by persisting in denial. Rather, Allah Almighty inspired him to repent through the Prophet's striking on his chest and his supplication for him.
And in it: Establishing the intercession for the Prophet (may Allah's peace and blessings be upon him).

821

’Ubayy ibn Ka‘b reported: The Prophet (may Allah's peace and blessings be upon him) was by a pond belonging to Banu Ghifār when Jibrīl (Gabriel) (peace be upon him) came to him and said: "Allah Commands you to make your Ummah recite the Qur'an in one letter." He said: "I ask Allah for His protection and forgiveness, verily, my Ummah cannot bear that." He then came to him for the second time and said: "Allah commands you to make your Ummah recite the Qur'an in two letters." He (the Prophet) said: "I ask Allah for His protection and forgiveness, verily, my Ummah cannot bear that." Then, he came to him for the third time and said: "Allah commands you to make your Ummah recite the Qur'an in three letters." He (the Prophet) said: "I ask Allah for His protection and forgiveness, verily, my Ummah cannot bear that." Then, he came to him for the fourth time and said: "Allah commands you to make your Ummah recite the Qur'an in seven letters, and in whichever letter they recite, they will be right.".

Commentary : The Noble Qur’an is the speech of Allah Almighty revealed to His Prophet Muhammad (may Allah's peace and blessings be upon him). Allah has made its recitation easy for people so that they reflect upon its verses. A form of this facilitation and flexibility is that Allah has permitted its recitation in seven letters and in Qirā’āt (modes of recitation) that He taught to His Prophet (may Allah's peace and blessings be upon him), who taught them to his Companions (may Allah be pleased with them), who reported these Qirā’at to those who succeeded them.
In this Hadīth, ’Ubayy ibn Ka‘b (may Allah be pleased with him) reports that the Prophet (may Allah's peace and blessings be upon him) was by "Adā’ah (pond) belonging to Banu Ghifār." Adā’ah: still water. It is said that it is a place in Makkah, as Ghifār was a tribe from Kinānah, and their location was near Makkah. It is also said that it is a place in Madīnah attributed to Banu Ghifār because they settled therein.
Gabriel (peace be upon him) - the angel entrusted with the revelation - came to him and said: "Allah Almighty commands you to recite the Qur'an to your Ummah," referring to the Ummah that responded to his call, "in one letter," i.e. in one manner. So, the Prophet (may Allah's peace and blessings be upon him) said: "I ask Allah for His protection and forgiveness," i.e. I ask Allah Almighty for His ease, facilitation, and forgiveness for them. The Prophet's request for forgiveness was out of fear of negligence committed on their side regarding how they must recite. Then, the Prophet (may Allah's peace and blessings be upon him) said: "Verily, my Ummah cannot bear that," i.e., they cannot stand to agree on one letter given their different dialects. So, uniting them into one dialect is hard for them and challenging for their tongues. Then, Gabriel (peace be upon him) came to him for the second time and informed him that Allah Almighty commands him to make his Ummah recite the Qur’an in two letters. The Prophet (may Allah's peace and blessings be upon him) said the same thing he said the first time. Then, Gabriel came to him for the third time and informed him that Allah commands him to make his Ummah recite in three letters. And the Prophet (may Allah's peace and blessings be upon him) said what he had said in the two previous times. Then for the fourth time, Gabriel (peace be upon him) came to him and said: "Allah commands you to make your Ummah recite the Qur’an in seven letters," thus, each one could recite in the manner that suits him, and that is easy for him, "and in whichever letter they recite, they will be right" and correct and their recitation will be sufficient and valid. His saying: "seven letters", means It was revealed in seven manners or seven dialects, which refers to facilitation and ease. It is said that the Qur'an was first revealed in the language of Quraysh and those who lived next to them from among the eloquent Arabs. Then, the Arabs were allowed to recite it in their usual languages despite the difference between them in words and grammatical rules. None of them was asked to leave his language for another one, given the difficulty involved and the pride they had and to make it easy for them to understand the intended meaning. This mentioned permissibility was not granted based on personal inclinations in such a way that everyone would change any word to its equivalent in his language; instead, the criterion here was to hear it from the Prophet (may Allah's peace and blessings be upon him).
The Hadīth reflects the Prophet's keenness in facilitating and making things easy for his Ummah.
It also sheds light on the mercy of Allah Almighty towards His slaves by lightening their burden and revealing the Qur’an in seven letters..

822

Abu Wā’il reported: A man called Nahīk ibn Sinān came to ‘Abdullah and said: "O Abu ‘Abdur-Rahmān, how do you recite this letter? Do you recite it as 'alif' (first letter of the Arabic alphabet) or as 'yā’' (last letter of the Arabic alphabet) {min mā’in ghayri āsin (of fresh water)} [Surat Muhammad: 15] or: min mā’in ghayri yāsin?" He said: 'Abdullah replied, "And have you memorized the whole Qur'an except for this?!" He said: "Indeed, I do recite the Mufassal (from Surat Qāf till the end of the Qur'an) in one Rak'ah (unit of prayer)." 'Abdullah said: "Like the hasty recitation of poetry! Verily, there are people who recite the Qur'an, but it does not go beyond their collarbones. But if it were to reach the heart and settle therein, then it would be of benefit. The best (acts) of prayer are Rukū' (bowing) and Sujūd (prostration). I am well-acquainted with the Nazhā’ir (pairs of similar Surahs) which the Messenger of Allah (may Allah's peace and blessings be upon him) used to combine two Surahs in every Rak'ah." Then, 'Abdullah stood up and 'Alqamah followed him; he came out and said: "He informed me about them." [Another version reads]: A man from Banu Bajīlah came to ‘Abdullah, and he did not say: Nahīk ibn Sinān. [Another version reads]: 'Alqamah came to enter upon him, so we said: "Ask him about the Nazhā’ir that the Messenger of Allah (may Allah's peace and blessings be upon him) used to recite in one Rak'ah." So, he entered upon him and asked him, then, he came out and said: "Twenty Surahs of the Mufassal according to the order (of the Surahs) set by 'Abdullah.".

Commentary : Allah Almighty commanded reflection upon the Qur’an, as He says: {This is a blessed Book that We have sent down to you [O Prophet] so that they may reflect upon its verses, and so that people of understanding may take heed.} [Surat Sād: 29] Allah Almighty also says: {Do they not then ponder on the Qur’an?} [Surat an-Nisā’: 82] This is the purpose of its recitation, not just the mere recitation of its letters without understanding or reflection.
In this Hadīth, the Tābi'i Abu Wā’il, brother of Ibn Salamah, reports that a man - and in another version: "from Banu Bajīlah" - called Nahīk ibn Sinān came to 'Abdullah ibn Mas‘ūd (may Allah be pleased with him) and said: "O Abu' Abdur-Rahmān, how do you recite this letter?" i.e., how do you recite this verse in the Qur'an? "Do you recite it as 'alif' or 'yā"? {{min mā’in ghayri āsin} or (min mā’in ghayri yāsin)?" This means: Does the word start with an alif or a yā'? "Āsin" water is water that has a changed taste and color, whereas "Yāsin" water is smelly and stinking water that affects whoever goes in it with its steam. Thereupon, ‘Abdullah (may Allah be pleased with him) asked him: "And have you memorized the whole Qur'an except for this?!" i.e. Have you memorized the whole Qur'an and perfected its words except for this verse and the word you are asking about?! As if he was shocked and rebuking him. Nahīk ibn Sinān gave him an answer denoting how he believed that he had perfected the recitation of the whole Qur’an, as he informed him that he used to recite the Mufassal (short Surahs) in one single Rak‘ah, which indicates the great extent of his memorization and perfection. It is said: The Mufassal starts from Surat Muhammad, and it is said: Surat Qāf, until the end of the Noble Qur’an. It was called so because of the frequent separation between its Surahs with the line "Bismillāh ar-Rahmān ar-Rahīm" (In the Name of Allah, the Most Compassionate, the Most Merciful). ‘Abdullah ibn Mas‘ūd (may Allah be pleased with him) did not answer his question because he got the impression that he was not seeking guidance; rather, he said to him: "Like the hasty recitation of poetry?!" "Hadhdh" (hasty recitation) means excessive hastiness and extreme speed, i.e., do you recite the Qur’an hastily without reflecting upon it as if you are reciting poetry?! As if Ibn Mas‘ūd was criticizing him for reciting the Mufassal in one single Rak‘ah without reflecting upon and contemplating the verses.
Then, Ibn Mas‘ūd (may Allah be pleased with him) said: "Verily, there are people who recite the Qur'an, but it does not go beyond their collarbones," which is an indirect reference to incomprehension, i.e., there are people who recite the Qur'an without reflecting upon its verses or contemplating its meanings. Hence, it does not reach their hearts through contemplation and humility, and it does not ascend to heaven, and they do not, thus, receive a reward for it. "Turquwah" (collarbone): It is the protruding upper chest bone from the beginning of the shoulder to the bottom of the neck.
Then, ‘Abdullah ibn Mas‘ūd (may Allah be pleased with him) informed him that when the Qur’an is recited in a reflective and contemplative manner, and the heart consequently grasps its meanings and understands its lessons, it becomes of benefit to its reciter, and this is what is required of a Muslim and is the objective of reciting the Qur’an. Then, he clarified to him that the acts of prayer that have a better and bigger reward are more Rukū‘ and Sujūd, not the lengthy recitation in which the reciter does not reflect upon the meanings of the verses.
Then, he taught him, saying: I am well-acquainted with the Surahs, which are called "Nazhā’ir" and which are the Surahs that have similar meanings or have a similar length, that the Prophet (may Allah's peace and blessings be upon him) used to combine in his Rak'ahs during prayer reciting two of them in every Rak'ah.
Ibn Mas‘ūd then stood up and entered his house, followed by the Tābi'i' Alqamah ibn Qays, who wanted to ask him about these Surahs which the Prophet (may Allah's peace and blessings be upon him) used to combine. Then, ‘Alqamah came out and said to the people: Ibn Mas‘ūd (may Allah be pleased with him) informed me about them.
Another version reads: 'Alqamah informed them that the Nazhā’ir are "twenty Surahs from the Mufassal," i.e., twenty of the small Surahs according to the order of the Mus-haf that was arranged by 'Abdullah ibn Mas‘ūd whose order varied from that of Zayd ibn Thābit. These Surahs were mentioned by Abu Dāwūd on the authority of Ibn Mas‘ūd (may Allah be pleased with him) and they are: Ar-Rahmān and An-Najm in a Rak‘ah, Al-Qamar and Al-Hāqqah in a Rak‘ah, At-Tūr and Adh-Dhāriyāt in a Rak‘ah, Al-Wāqi‘ah and Al-Qalam in a Rak‘ah, Al-Ma‘ārij and An-Nāzi‘āt in a Rak‘ah, Al-Mutaffifīn and ‘Abasa in a Rak‘ah, Al-Muddaththir and Al-Muzzammil in a Rak‘ah, Al-Insān and Al-Qiyāmah in a Rak‘ah, An-Naba’ and Al-Mursalāt in a Rak‘ah, and Ad-Dhukhān and At-Takwīr in a Rak‘ah. If it is said Ad-Dukhān is not from the Mufassal, how did he count it from the Mufassal? The answer: It is a metaphor, as it was mentioned in a version in the Two Sahīh Collections: Eighteen Surahs from the Mufassal and two Surahs from the {Hā Mīm} family.
The Hadīth encourages reflection upon the Qur’an and abstention from reciting it hastily.
It also emphasizes the status and knowledge of Ibn Mas‘ūd (may Allah be pleased with him)..

830

Abu Basrah al-Ghifāri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) led us in the ‘Asr (afternoon) prayer at Al-Mukhammas and said: "This prayer was presented to those before you, but they wasted it. So, whoever observes it will have his reward doubled, and there is no prayer after it until the Shāhid appears." Shāhid: the star..

Commentary : Prayer is the second pillar of Islam. The 'Asr prayer has a great merit. Hence, the Messenger of Allah (may Allah's peace and blessings be upon him) urges Muslims to observe it.
In this Hadīth, Abu Basrah al-Ghifāri (may Allah be pleased with him) reports that the Prophet (may Allah's peace and blessings be upon him) led some of his Companions in the ‘Asr prayer at Al-Mukhammas, which is the name of a path in Mount ‘Ayr on the way to Makkah. Then, he informed them that the 'Asr prayer was enjoined upon the preceding nations, but they did not observe it properly, not performing it in its due time, taking it lightly, and abandoning it. Then, Allah gave it to the Ummah of Islam, "so, whoever observes it will have his reward doubled"; the first reward is for observing it, unlike those who neglected it, and the second is a recompense for his deed like the rest of prayers. The Prophet (may Allah's peace and blessings be upon him) then forbade them from offering any supererogatory prayer until the sun sets and the "Shāhid", which is the star, appears. It was called "Shāhid" (witness) because it appears and is present at night and because a star does not appear and is not seen except after sunset. This does not contradict the confirmed texts that the Prophet (may Allah's peace and blessings be upon him) prayed Maghrib by sunset, as mentioned in the Two Sahīh Collections and others.
This is a prohibition of prayer at sunset because it was when those who worshipped the sun used to pray. The word "after" here is not meant in a general sense; rather, it is meant to refer to the time of sunset and what is close to it. It is said that the prohibition of prayer during this time is only meant to prohibit delaying the obligatory prayer without a valid excuse until it is performed close to sunset. This prohibition does not include performing obligatory prayers or making up for missed prayers; it is exclusive to the supererogatory prayer.
The Hadīth encourages the observance of prayer.
It also encourages the observance of prayers in their due time.
It clarifies the merit of this Ummah as it carefully maintains a prayer that was not maintained by the preceding nations.
It also points out that the reward of whoever observes the ‘Asr prayer is doubled..

831

‘Uqbah ibn ‘Āmir al-Juhani reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to forbid us from praying or burying our deceased ones at three times: when the sun begins to rise until it is fully risen; when the sun is at its highest point in the sky at noon until it passes its zenith; and when the sun starts setting until it fully sets..

Commentary : Allah Almighty sent His Prophet Muhammad (may Allah's peace and blessings be upon him) to all humankind as a guide, bringer of good news, and a warner. There is no goodness for them concerning their life or death except that he guided them to it and urged them to do it. The Prophet (may Allah's peace and blessings be upon him) was keen to preserve for the Muslims their creed. For example, he (may Allah's peace and blessings be upon him) forbade them from praying or burying their dead at three times, which are: "When the sun begins to rise;" this is at the beginning of its rise and appearance. In modern estimation, this is nearly 15 minutes after sunrise. He forbade this because it is a time in which the sun-worshipers used to pray and prostrate to it, as it is a time in which the the sun rises between the two horns the devil. The second time: "When the sun is at its highest point in the sky at noon;" this is at midday, when the sun is in the middle of the sky. This is a time when any standing object at noon no longer has a shadow towards the east or the west, and it is the time of extreme heat. He forbade this timing because Hellfire is flared up during it. The forbidden time continues until the sun passes its zenith for a little towards the west, and there comes the noon at which the time of the Zhuhr prayer comes. The third timing: "and when the sun starts setting," i.e., it moves towards setting until it completely sets, and the disc of the sun disappears. This is a time in which the sun sets between the two horns of the devil. This prohibition does not apply to the obligatory prayers that are performed within their appointed times or as missed prayers; rather,, it applies to supererogatory prayers.
In the Hadīth: The prohibition of praying at these times
And in it: The prohibition of burying the dead at these times.

832

‘Amr ibn ‘Abasah as-Sulami (may Allah be pleased with him) reported: In Jāhiliyyah (the pre-Islamic period of ignorance), I used to think that people were misguided and that they were not on the right path, as they worshipped idols. Then, I heard of a man in Makkah who was telling new things. So, I mounted my camel and went to him. I found that the Messenger of Allah (may Allah's peace and blessings be upon him) was hiding, for his people were aggressive toward him. So, I acted gently until I entered his place. I said to him: "Who are you?" He said: "I am a Prophet." I said: "What is a Prophet?" He said: "Allah sent me.'' I said: "What did He send you with?" He said: "He sent me with [a message] of maintaining kinship ties, breaking the idols, and upholding the oneness of Allah without associating anything with him." I said: "Who is with you on that?" He said: "A free man and a slave man.'' He said: At that time only Abu Bakr and Bilāl were with him. I said: "I shall follow you.'' He said: "You cannot do that today. Do you not see my situation and that of the people? However, return to your people, and when you hear that I have succeeded in my mission, come to me.'' So, I went to my people. Later, the Messenger of Allah (may Allah's peace and blessings be upon him) went to Madīnah. It was until some of my people went to Madīnah that I said: "What happened to this man who came to Madīnah?" They said: "People are hastening to him. His own people wanted to kill him, but they could not." So, I went to Madīnah and entered his place and said: "O Messenger of Allah, do you recognize me?" He said: "Yes, you are the one who met me in Makkah." I said: "O Messenger of Allah, tell me of what Allah has taught you, which I am ignorant of. Tell me about prayer." He said: "Perform the morning prayer. Then, do not pray until the sun has risen up to the height of a lance, for when it rises, it rises between two horns of a devil. It is when the disbelievers prostrate themselves to it. Then, pray, for the prayer is witnessed and attended, until the shadow of the lance shrinks. Then, do not pray, for at that time Hell is fired up. Then, pray when the shadow becomes longer, for the prayer is witnessed and attended, until you perform ‘Asr. Then, do not pray until the sun sets, for it sets between two horns of a devil. It is when the disbelievers prostrate themselves to it." I further said: "O Prophet, tell me about ablution.'' He said: "When any of you approaches his ablution water and rinses his mouth and nose, the sins of his face, his mouth, and nose will ‘fall’. Then, when he washes his face as Allah commanded him, the sins of his face fall with water from the edges of his beard. Then, when he washes his hands up to the elbows, the sins of his hands fall with water from his fingertips. Then, when he wipes over his head, the sins of his head fall with water from the ends of his hair. Then, when he washes his feet up to the ankles, the sins of his feet fall with water from his toes. Then, when he stands up for prayer, praises Allah Almighty, extols Him, glorifies Him as He deserves, and empties his heart for Allah, he becomes free from his sins as he was on the day his mother gave birth to him.'' ‘Amr ibn ‘Abasah narrated this Hadīth to Abu ’Umāmah, a Companion of the Messenger of Allah (may Allah's peace and blessings be upon him). Thereupon, Abu Umāmah said to him: "O ‘Amr ibn ‘Abasah, think about what you are saying. Will a man be getting all of this on one occasion?" ‘Amr said: "O Abu ’Umāmah, I am old in age, weak in bones, and close to death. I do not need to tell lies about Allah or the Messenger of Allah. Had I not heard this from the Messenger of Allah (may Allah's peace and blessings be upon him) only once, twice, thrice - and he counted up to seven times - I would not have narrated it. However, I heard it more than that.".

Commentary : Islam emerged in a world filled with oppression, Shirk (polytheism), and ignorance. The brightness of its teachings was strange to those who lived in complete darkness. Its earlier followers suffered severe tribulations, as they were very few and their enemies regarded them as weak and humiliated, and they would subject them to subjugation and harm, for they did not possess the means of protection either by being large in number or by strength. This was before Allah Almighty endowed them with Hijrah (emigration) to Madīnah, where He provided them with refuge, empowered them, helped them, and made them victorious over their enemies. In this Hadīth, the Companion ‘Amr ibn ‘Abasah as-Sulami (may Allah be pleased with him)—who was the half-brother of Abu Dharr from the mother's side; their mother was Ramlah, from Banu al-Waqī‘ah ibn Harām ibn Ghifār, and he was from Banu Sulaym—says that in Jāhiliyyah, people were polytheists. It was called as such due to the prevalence of their ignorance. He used to think that people were misguided and did not follow anything of the truth or the religion that would benefit them with Allah Almighty. "as they worshipped idols." An idol is anything worshiped apart from Allah, be it made of stone, wood, or trees, and whether it takes the form of a human being or not. Later, he heard about the emergence of a man - meaning the Prophet (may Allah's peace and blessings be upon him) - in Makkah who was telling new things concerning Allah Almighty, i.e., the new things related to the prophethood, the message, and the revelation of Allah to him, and the command He sent to him about Tawhīd (monotheism) and the falsity of associating partners with Allah Almighty. So, he mounted his riding animal and traveled to Makkah to learn about the affair of this Prophet. He found the Messenger of Allah (may Allah's peace and blessings be upon him) hiding from the disbelievers because they were aggressive to him. So, he searched for him in Makkah in a gentle and kind manner so that the Quraysh disbelievers would not repel him, until he found the Prophet (may Allah's peace and blessings be upon him). ‘Amr (may Allah be pleased with him) asked the Prophet (may Allah's peace and blessings be upon him): "What are you?" i.e., what about your condition and your affair? He did not say, "Who are you?" because he did not want to ask about himself but about his traits. In response, the Prophet (may Allah's peace and blessings be upon him) said to him: "I am a Prophet," one of the prophets of Allah, as Allah sent revelation to me. He asked him about the reality that distinguishes a prophet from others, and the Prophet (may Allah's peace and blessings be upon him) replied to him that Allah sent him to all humankind. He further asked him: "What did He send you with?" In reply, the Prophet (may Allah's peace and blessings be upon him) told him that He sent him with a message of upholding the ties of kinship, who are a person's relatives and all those who are related to him by blood, whether he is an inheritor of them or not. The tie becomes more affirmed if they have a closer blood relationship. The Prophet's response here was appropriate for the questioner or considering the time and condition. The upholding of kinship ties is probably singled out in consideration of the condition of the Arabs, or because other obligations had not yet been prescribed. And he informed him that Allah Almighty sent him with a message of breaking and destroying the idols, prohibiting the devotion of worship to them, and that oneness must be attributed to Allah alone and worship be devoted to Him alone, not associating any of the creation as partners with Him. ‘Amr (may Allah be pleased with him) asked the Prophet (may Allah's peace and blessings be upon him): "Who is with you on that" Tawhīd and religion? The Prophet (may Allah's peace and blessings be upon him) said: "A free man and a slave man." ‘Amr (may Allah be pleased with him) said that the Prophet (may Allah's peace and blessings be upon him) at the time had with him Abu Bakr as-Siddīq (may Allah be pleased with him), by whom he meant the free man, and Bilāl ibn Rabāh (may Allah be pleased with him), by whom he meant the slave man, among those who believed in him (may Allah's peace and blessings be upon him), believed his message, and followed his religion. ‘Amr ibn ‘Abasah as-Sulami (may Allah be pleased with him) said to the Prophet (may Allah's peace and blessings be upon him): "I shall follow you" and this religion, referring to his conversion to Islam. Hence, I shall accompany you and be with you in this position you are in. The Prophet (may Allah's peace and blessings be upon him) said to him: "You cannot do that on this day of yours," i.e., at the present time. This is due to the weakness of the Muslims. It is feared that you will be harmed by the Qurayshi disbelievers. He did not reject his conversion to Islam, but rejected the idea that he would remain with him, citing as the reason for that the few supporters of the Prophet (may Allah's peace and blessings be upon him) and the strength of the disbelievers and the severe animosity they displayed. So, he ordered him to go back to his people, remain among them, and continue to be Muslim, and when he hears about the dominance of the Prophet (may Allah's peace and blessings be upon him) and his victory over the polytheists and the spread of his call across the land, he should come to the Prophet (may Allah's peace and blessings be upon him). This is an example of the Prophet (may Allah's peace and blessings be upon him) talking about future and unseen things, and it falls under the signs of his prophethood (may Allah's peace and blessings be upon him). ‘Amr ibn ‘Abasah (may Allah be pleased with him) returned to his people Banu Sulaym. Then, after a while, the Prophet (may Allah's peace and blessings be upon him) emigrated to Madīnah after staying in Makkah as a prophet for thirteen years, calling people to Tawhīd and the abandonment of Shirk. Meanwhile, ‘Amr (may Allah be pleased with him) was living among his people. So, he began to look out for news about the Messenger of Allah (may Allah's peace and blessings be upon him) while he was in Madīnah, asking travelers who would pass him by. This continued until there came a group, between three and nine persons, from the people of Yathrib, which was the old name for Madīnah, before the Prophet (may Allah's peace and blessings be upon him) changed it to Taybah and Tābah. He asked them: "What happened to this man who came to Madīnah?" He posed the question in this way so as to conceal his condition from whom he asked, lest they might be enemies of the Prophet (may Allah's peace and blessings be upon him), and so they would not tell him the truth, if they knew he was following his religion. This reflects the good understanding, wisdom, and intelligence of ‘Amr ibn ‘Abasah (may Allah be pleased with him). They answered him: People are hastening to him to follow his religion and enter Islam. "His people wanted to," i.e., the Quraysh disbelievers wanted to "kill him" by various methods of cunning and deception, "but they could not." Rather, Allah turned their plots back on their necks and protected His Prophet from that. It was said: This is intended to refer to what the Quraysh tribe plotted against the Prophet (may Allah's peace and blessings be upon him) after his Hijrah, including the battles of Badr, ’Uhud, and Al-Ahzāb, and others. But they could not eliminate him, as Allah Almighty granted him victory over them. Also, the intended meaning is probably what Allah Almighty mentions in the verse that reads: {And [remember] when the disbelievers plotted against you to take you as captive, kill you, or expel you. They plan, and Allah also plans, but Allah is the Best of those who plan.} [Surat al-Anfāl: 30] This is when they plotted against him in these ways. So, Allah permitted him to immigrate, and after he went to Madīnah, Allah Almighty revealed to him "Surat al-Anfāl" wherein He mentions His favors upon him and the affliction he had suffered.
Then, ‘Amr (may Allah be pleased with him) said that he came to Madīnah - after the battles of Badr, ’Uhud, the Trench, and Khaybar - and entered the Prophet's place and said: "O Messenger of Allah, do you recognize me?" He replied: Yes, you are the one who met me in Makkah. So, ‘Amr (may Allah be pleased with him) asked to tell him about what Allah taught the Prophet (may Allah's peace and blessings be upon him) of which ‘Amr (may Allah be pleased with him) was ignorant. He also asked the Prophet (may Allah's peace and blessings be upon him) to tell him about the prayer and its time. In response, the Prophet (may Allah's peace and blessings be upon him) instructed him to offer the morning prayer - and its time begins with the appearance of the true dawn - and then desist from prayer until the sun appears and rises to the height with which prayer is no longer disliked; that's 15 minutes after sunrise, according to modern estimation. This demonstrates the times in which prayer was prohibited, and he explained to him the reason behind this prohibition, saying that the sun rises between two horns of a devil, and at that time the disbelievers who worship the sun prostrate themselves to it. The meaning: The devil adorned to some people the worship of the sun at this time, and he used to take sunrise between the two horns in his head and approach it, and so it would rise between his two horns. And the same happens at the time of sunset. It is as if those who prostrate to the sun do prostrate to him. So, this is meant to keep away from imitation of the disbelievers at their time of prayer. This prohibition pertains to supererogatory prayers whose performance is not associated with a specific reason. A Muslim should not offer them at these two times. As for the missed obligatory prayers, they may be performed at all times of prohibition.
Then, the Prophet (may Allah's peace and blessings be upon him) informed him that after that time he could offer as many supererogatory prayers as he wished, as related in the version by Abu Dāwūd, "for the prayer is witnessed and attended," i.e., the angels attend it to write down its reward and bear witness for those who perform it. So, it is closer to acceptance and the attainment of mercy. So, he prays "until the shadow of the lance shrinks," i.e., the shadow rises with the lance or in the lance, and nothing of it remains on the ground. This refers to the Arab martial lance, which is nine mediocre spans long. The lance was particularly mentioned because when the Arabs wanted to know the time, they would erect their lances on the ground and then look at their shadows.
When things no longer have a shadow, one should refrain from offering supererogatory prayers that are not associated with a specific reason, for this time is one in which "Hell is fired up," i.e., it is intensely kindled. "when the shadow becomes longer" towards the east, "then pray" any prayer you want to offer. "for the prayer is witnessed and attended." Continue to pray as much as you wish "until you perform ‘Asr." Then, stop offering supererogatory prayers after ‘Asr, until the sun sets, for it sets between two horns of a devil, and this is a time at which the disbelievers prostrate themselves to it, as previously mentioned.
Then, ‘Amr ibn ‘Abasah (may Allah be pleased with him) asked the Prophet (may Allah's peace and blessings be upon him) about ablution and how to perform it. So, the Prophet (may Allah's peace and blessings be upon him) said: "When any of you approaches his ablution water," i.e., brings water to perform ablution therewith. "and rinses his mouth" by moving water inside the mouth and then discharging it out. "and nose" by inserting water into the nose and then blowing it out to remove any filth inside. the sins of his face, his mouth, and nose "fall." "Then, when he washes his face as Allah commanded him," i.e., in the verse that reads: {when you rise up for prayer, wash your faces.} [Surat al-Mā’idah: 6] "the sins of his face will fall with water from the edges of his beard." He mentioned the beard in light of what is more common; yet, it also applies to those who have no beard, such as the beardless men or women. "Then, when he washes his hands up to the elbows," which are the joints in the middle of the arm, "the sins of his hands fall with water from his fingertips. Then, when he wipes over his head, the sins of his head fall with water from the ends of his hair." He mentioned hair in light of what is more common, yet it also applies to those who have no hair. "Then, when he washes his feet up to the ankles" - the two protruding bones at the joint connecting the foot and leg - "the sins of his feet fall with water from his toes." If a person performs ablution in this way and enters the prayer, praises Allah, lauds Him by the well-established attributes, lauds Him by exalting Him above what does not befit Him, and extols Him by ascribing to Him the attributes of glory, might, and honor of which He is worthy; "and empties his heart for Allah," Almighty, i.e., he empties his heart from the impurity of attachment to and reliance upon other than Allah, "he becomes free from his sins" and misdeeds and gets purified from them as he was pure from all sins "on the day his mother gave birth to him."
‘Amr ibn ‘Abasah (may Allah be pleased with him) narrated this Hadīth before Abu ’Umāmah, the Companion of the Messenger of Allah (may Allah's peace and blessings be upon him). So, Abu ’Umāmah said to him: "O ‘Amr ibn ‘Abasah, think about," i.e., consider, ponder, "what you are saying" about this abundant reward in return for this little act in one situation and one place; a man is given this great reward! The wording by An-Nasā’i: "Is all of this given in one situation?!" This does not denote suspicion by Abu ’Umāmah of ‘Amr (may Allah be pleased with both of them). It is only wonder at the immensity of Allah's bounty. ‘Amr replied: "O Abu Umāmah, I am old in age," "weak in bones," i.e., my bones have become thin and lean - a reference to his weakness. "and close to death." "I do not need" or am prompted "to tell lies about Allah" Almighty" or the Messenger of Allah" (may Allah's peace and blessings be upon him). The meaning: The usual causes of lying are non-existent in me. I am not a liar. So, "Had I not heard this from the Messenger of Allah (may Allah's peace and blessings be upon him) only once, twice, thrice - and he counted up to seven times," i.e., he said: four times, until he said: seven times. "I would not have narrated it. However, I heard it more than that." In the version by An-Nasā’i: "My ears heard it, and my heart understood it from the Messenger of Allah (may Allah's peace and blessings be upon him)." This means he was scrupulous in narrating these words about the Messenger of Allah (may Allah's peace and blessings be upon him). Besides, his heart kept it for himself, and he did not undergo forgetfulness. This is all due to keenness to ascertain the validity of the narration.
In the Hadīth: Urging the upholding of kinship ties, as Allah Almighty couples it with Tawhīd
And in it: Supererogatory prayers may be offered at any time, except for the prohibited times.
And in it: Demonstrating the time of the morning prayer
And in it: Demonstrating the times in which it is prohibited to offer non-obligatory prayers
And in it: The merit of performing ablution perfectly
And in it: The merit of Khushū‘ (humility and focus) in prayer
And in it: It is prohibited to imitate the disbelievers in their worship
And in it: Showing the merit of Abu Bakr and Bilāl (may Allah be pleased with both of them), as they embraced Islam ahead of others
And in it: Showing the merit of ‘Amr ibn ‘Abasah (may Allah be pleased with him) and his wisdom, for he realized during Jāhiliyyah that people were misguided, as they worshiped idols apart from Allah Almighty, and he embraced Islam early on.
And in it: It points out that a Muslim should ask about the best times and places in which he should seek closeness to his Lord and perform a lot of worship to Him.
And in it: News should be verified, even if the reporter is truthful, for he may undergo forgetfulness or the like..

Book of Hadith

| Hadiths

Narrated AbooSa’eed(may Allah be pleased with him): Allah's Messenger ﷺ said, "No zakat is due on property mounting to less than five uqiyas, and no zakat is due on less than five camels, and there is no zakat on less than five wasqs." .

Abu ad-Dardā’ (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "Whoever memorizes ten verses from the beginning of Surat al-Kahf will be guarded against the Dajjāl (Anti-Christ).".

Abu ad-Dardā’ reported: The Prophet (may Allah's peace and blessings be upon him) said: "Is any of you incapable of reciting a third of the Qur'an in a night?" They said: "How does one recite a third of the Qur'an? He said: "{Say: 'He is Allah, the One} equals a third of the Qur'an.".

Abu ad-Dardā’ reported: The Prophet (may Allah's peace and blessings be upon him) said: "Indeed, Allah divided the Qur'an into three parts, and He made Surat {Say: 'He is Allah, the One'} as one of the parts of the Qur'an.".