Narrated Aboo Hurayrah (may Allah be pleased with him)

Allah's Messenger ﷺ said, “I was ordered to migrate to a town which will swallow (conquer) other towns and is called Yathrib and that is Al-Madeenah, and it turns out (bad) persons as a furnace removes the impurities of iron.”.

Commentary :
Al-Madeenah is a blessed land, purified by Allah, Exalted is He, from impurities, and chosen to be the land to which the Prophet ﷺ should migrate, to be the cradle of his call, and the cornerstone of thenew Muslim state.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) mentioned that the Messenger of Allah ﷺ told them that Allah, Exalted is He, had commanded him to migrate from Makkah to a village that would eat up all other villages, meaning to triumph over them. The Arabic wording of the hadeeth literally means “to consume or eat” other villages, meaning to overpower them. TheProphet ﷺ used the metaphor of eating here to denote conquest.
From Al-Madeenah, the Muslim armies marched to conquer the rest of the (populated) world and Allah, Exalted is He, blessed the Muslims with triumph over their enemies to support His religion and conquer other lands. It could also refer to the riches taken as spoils of war from the conquered lands. The meaning could also be that Islam set out from Al-Madeenah to conquer all other lands, and triumph over all other sovereignties.
Then he ﷺ mentioned that some people, i.e., the hypocrites, called it Yathrib, butthat he ﷺ disliked this name. He ﷺ stated that he preferred the name “Al-Madeenah.” He ﷺ also named it Taybah, as narrated by Zayd ibn Thaabit (may Allah be pleased with him), and Taabah, as narrated on the authority of Aboo Humayd(may Allah be pleased with him); both hadeeths have been cited in Saheeh Al-Bukhaaree and Saheeh Muslim. The fact that he ﷺ disliked the name Yathrib is because linguistically, it denotes rebuke or punishment, and may also denote corruption.Furthermore, it was the name given to it during the pre-Islamic era and the Prophet ﷺ used to change bad names that had negative connotations.
He ﷺ said: “And it is Al-Madeenah,” meaning the city that is absolutely perfect and worthy of being taken as a permanent residence. The use of “Al (the)”, the Arabic definite article, here denotes further accentuation and veneration. As for giving it the name Yathrib in the Quran, it is used merely to relate the name given to it by the hypocrites.
Then he ﷺ stated that it repels the most wicked people from it, turning out (bad) persons as a furnace removes the impurities of iron. They do not stand residing therein as it only accommodates the righteous believers. It does not leave anyone in whose heart there iscorruption or evil, but rather sets them apart from those endowed with honest hearts, and turns them out, just as fire eliminates the impurities of iron. It has been said that it refers to the hypocrites during the lifetime of the Prophet ﷺ. After the death of the Prophet ﷺ, many of the righteous and virtuous Muslims left Al-Madeenah and some corrupt and evil people remained therein. It could also mean the turning out of the hypocrites upon the emergence of Al-Maseeh Al-Dajjaal (the Antichrist), as cited in Saheeh Muslim: “The Last Hour will not come until Al-Madeenah banishes its evils just as a furnace eliminates the impurities of iron.”
This hadeeth also highlights the virtues and merits of Al-Madeenah, and is one of the signs of hisﷺ prophethood.
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1873

Narrated Aboo Hurayrah (may Allah be pleased with him)

If I saw deers grazing in Al-Madeenah, I would not chase them, for Allah's Messenger ﷺ said, "It (Al-Madeenah) is a sanctuary between its two mountains.".

Commentary :
The Prophet ﷺ declared Al-Madeenah a sanctuary, and its inviolability entails that whatever lies within its boundaries is declared inviolable (as per the laws of Islam). No animal may be hunted and no tree may be cut down. The Companions (may Allah be pleased with them) used to show keenness in complying with the commands of the Prophet ﷺ and avoiding his prohibitions.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) stated that he did not merely refrain from hunting the antelopes when he saw them graze or wander about Al-Madeenah, but rather refrained from alarming them, out of his earnest compliance with the command of the Prophet ﷺ regarding the inviolability of Al-Madeenah! His words could also mean, ‘I did not intend to chase them, but accidently alarmed them,’ used as a metaphor for his refraining from hunting them.
Afterward, Aboo Hurayrah (may Allah be pleased with him) stated that he did so in compliance with the Prophet’s command to declare Al-Madeenah inviolable. He ﷺ said: “Al-Madeenah is a sanctuary between its two Harrahs.” The sacredness of Al-Madeenah manifests in the fact that whatever lies within its boundaries is declared inviolable (as per the laws of Islam). No tree may be cut down, except those planted by people; it is permissible for them to cut down and eat from such trees only. It is also forbidden to hunt in Al-Madeenahh, just like in Makkah. However, there is no prescribed punishment (expiation) for hunting in Al-Madeenah, because the sanctuary of Al-Madeenah is not a place for performing Hajj or ‘Umrah rituals (whereas the sanctuary of Makkah is). The Arabic word ‘laabah’ or ‘harrah’ (used in the relevant hadeeth) means a stony tract or lava field, whose stones are black. Al-Madeenah, may Allah perpetuate its security and honor, is located between two harrahs; the harrah of Waaqim to the east, where the Qubaa’ Mosque and Waaqim fortress are situated, and the harrah of Wabarah to the west, where Masjid Al-Qiblatayn (Mosque of the Two Qiblahs) is located. A Saudi official committee has defined the limits of Al-Madeenahh sanctuary, and the Madeenah Municipality has installed architectural signs in the shape of the arcs of the Prophet's Mosque to mark the limits of the sanctuary..

1874

Narrated Aboo Hurayrah (may Allah be pleased with him) I heard Allah's Messenger ﷺ saying, "People will leave Al-Madeenah in spite of the best state it will have, and none except the wild birds and the beasts of prey will live in it, and the last persons who will die will be two shepherds from the tribe of Muzaynah, who will be driving their sheep towards Al-Madeenah, but will find nobody in it, and when they reach the valley of Thaniyyaat Al-Wadaa‘, they will fall down on their faces dead.".

Commentary :
There are certain minor and major signs of (the coming of) the Hour (i.e., Day of Resurrection). The difference between the minor and major signs is that the major signs shall occur shortly before the Day of Resurrection, and shall be few in number and consecutive; none of them has occurred yet. As for the minor signs of the Hour, they are numerous and shall occur at longer time intervals, and many of them have already taken place.
In this hadeeth, the Prophet ﷺ informed us of some future events that shall take place at the end of the world. The inhabitants of Al-Madeenah shall leave and it will becomevacant and abandoned, although it would be at its best in terms of being a thriving and prosperous land producing abundant crops and fruits! Being deserted, wild animals and birds shall live therein in pursuit of prey, since all people shall be dead by that time except for two shepherds from Muzaynah, a tribe from Mudhar, who shall be the last people to die. They will go to Al-Madeenah to graze their cattle, but find it deserted and full of beasts and wild animals. As they reach the valley of Thaniyat Al-Wadaa‘ at the entrance of Al-Madeenah, they shall fall dead on their faces.
The Arabic wording of the hadeeth literally translates as, ‘the last to be resurrected’ meaning, ‘the last to die,’ because resurrection takes place only after death. It could also mean that their resurrection will be delayed because their deaths will be delayed. It is also possible that it means that they shall be the last people to be driven to Al-Madeenah. The valley of Thaniyat Al-Wadaa‘ is located near Tabook, on the route from Madeenah to Shaam (Greater Syria). It was given this name because people used to bid farewell to the pilgrims and the armies therein before they set off on their journeys, and it is situated nowadays at the heart of the urban area of Al-Madeenah..

1875

Narrated Sufyaan ibn Aboo Zuhayr (may Allah be pleased with him): I heard Allah's Messenger ﷺ saying, "Yemen will be conquered and some people will migrate (from Al-Madeenah) and will urge their families, and those who will obey them to migrate (to Yemen) although Al-Madeenah will be better for them; had they only known. Sham will also be conquered and some people will migrate (from Al-Madeenah) and will urge their families and those who will obey them, to migrate (to Shaam) although Al-Madeenah would have been better for them; had they only known. Iraq will be conquered and some people will migrate (from Al-Madeenah) and will urge their families and those who will obey them to migrate (to Iraq) although Al-Madeenah would have been better for them; had they only known.".

Commentary :
None knows the Unseen except Allah, Exalted is He, and He may impart some knowledge of the Unseen to some of His chosen servants. He revealed to the Prophet ﷺ the knowledge of some future events that took place exactly as he ﷺforetold, serving as proofs and signs of his prophethood.

In this hadeeth, the Companion Sufyaan ibn Aboo Zuhayr Al-Azdi (may Allah be pleased with him) narrated that the Prophet ﷺforetold the conquest of many lands which took place in the exact order stated by him in the hadeeth.
He ﷺ said that Yemen would be conquered, and some people would be fascinated by it so much that they would take their families and migrate from Al-Madeenah to Yemen, although residing in Al-Madeenah would have been better for them.This is because the Prophet ﷺ declared it an inviolablesanctuary, it is closer to his mosque, it was the land where the divine revelation descended, and the blessings of Allah have been bestowed upon it. Had they only known the great merits and benefits of residing in Al-Madeenah with regard to their religiosity, they would have thought little of the fleeting worldly benefits and gains obtained by residing elsewhere. The hadeeth could also mean, ‘Had they only any share of knowledge,’ meaning if only they were endowed with a share of (religious) knowledge,’ denoting reproach.
This hadeeth stated that these two shepherds will be driving their cattle. The Arabic word used in the hadeeth is ‘Yabussoon,’ and it means to urge (camels in particular) to move faster.
Then he ﷺ foretold the conquest of Shaam, which is Greater Syria, that incorporates present-day Jordan, Palestine, Syria, and Lebanon, and the conquest of Iraq as well. He ﷺ informed us that people would flock to these newly conquered lands, seeking wealth and prosperity, like those who would migrate to Yemen, although their residence in Al-Madeenah would have been better for them.
It is noteworthy that this hadeeth applies to those who give up residence in Al-Madeenah and move out of it rather than those who leave it to fulfill a need, e.g., for Jihaad or trade purposes. The hadeeth does not apply to these latter categories.
The Prophet ﷺ described the two shepherds as driving their camelsto emphasize the intended meaningof saying, ‘Had they only known,” to dispraise their situation. The reference to shepherding the camels here is a metaphor of giving in to the alluring pursuit of fleeing and immediate worldly gains and pleasures, and giving up residence near the Prophet ﷺ. This is why he ﷺ repeated the word ‘Qawm’ and described such people as they drive their cattle to dispraise their blameworthy state.
The hadeeth underlines some merits of Al-Madeenah and residence therein.
It also serves as evidence on the superiority of some lands to others..

1876

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, “Verily, faith returns and goes back to Madeenah as a snake returns and goes back to its hole (when in danger).”.

Commentary :
Al-Madeenah is a blessed land, purified by Allah, Exalted is He, from evils and impurities, and chosen to be the land to which His Prophet ﷺ migrated, the cradle of the call of Islam, and the cornerstone of the early Muslim state.
It this hadeeth, the Prophet ﷺ informed us of some virtues that warranted the superiority of Al-Madeenah over other lands. He ﷺ stated that faith returns to Al-Madeenah just like a snake would return to its hole (for protection), which is a metaphor of the believers flocking towards Al-Madeenah, the land of migration. The believers continued to seek refuge in it and flock towards it whenever they feared for their religion, and it served as the fountainhead of faith, from which it spread all over the world, being the power base of Islamat its inception. Likewise, a snake gets out of its hole, and whenever it is alarmed, it crawls back to its hole. In the same vein, Narrated Ibn ‘Umar (may Allah be pleased with him) that the Prophet ﷺalso said: “Verily Islam started as something strange and it will again return to being strange just as it started, and it would recede between the two mosques just as the serpent crawls back into its hole.” [Saheeh Muslim]. The two mosques are the Sacred Mosque in Makkah and the Prophet’s Mosque in Al-Madeenah. It goes without saying that Islam was first perceived as strange in the midst of ignorance,as it discarded many of the pre-Islamic customs, and therefore people perceived it as a strange call (alien to their perceptions), and it shall be perceived as such after it was once vastly widespread. This is an indication that the believers flee to Makkah and Al-Madeenah for protection from temptations and out of fear for their religiosity. It also indicates that the Muslim lands will shrink at the end of the world. It has also said that the hadeeth applies to all times. As for the lifetime of the Prophet ﷺ, seeking refuge in Al-Madeenah is meant as a reference to learning from the Prophet ﷺ. As for the time of the Companions (may Allah be pleased with them), Taabi‘oon, and their followers, it means following their guidance. As for the subsequent times, Muslims have sought refuge inAl-Madeenah to pray in the Prophet’s Mosque.
This hadeeth also underlines a sign that provesthe prophethood of Muhammad ﷺ..

1877

Narrated Sa`d (may Allah be pleased with him):I heard the Prophet ﷺ saying, "None plots against the people of Madeenah but that he will be dissolved (destroyed) like the salt is dissolved in water."
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1878

Narrated Usaamah (may Allah be pleased with him):Once the Prophet ﷺ stood at the top of a (looked out from upon one) castle amongst the castles (or the high buildings) of Al-Madeenah and said, "Do you see what I see? (No doubt) I see the spots where afflictions will take place among your houses (and these afflictions will be) as numerous as the spots where raindrops fall.".

Commentary :
The Prophet ﷺ was an exemplary educator and mentor; he ﷺ utilized every available opportunity to call people to Allah, Exalted is He, instill goodness within Muslims, and warn them against all evils. An example of his warnings was against some future Fitnah (trails and afflictions) and evils so that Muslims would be well prepared for them.
This hadeeth serves as evidence of his prophethood and a miracle which he ﷺ was given, foretelling some future events that would happen after his death. Usaamah ibn Zayd (may Allah be pleased with him) narrated that the Prophet ﷺ once stood at the top of one of the forts or high buildings in Al-Madeenah, looked down, and then drew the attention of the Companions (may Allah be pleased with them) who were with him by saying: “Do you see what I see?” Then he ﷺ told them of the very spots where some future afflictions would befall Al-Madeenah as if he ﷺ was seeing them firsthand at the time of their occurrence, as clear as he saw the spaces between the houses. He ﷺ told them that these afflictions would be numerous and befall all the people therein, just like raindrops. The Arabic term fitnah denotes the trails and afflictions that befall people with regard to their religious or worldly affairs.
The Prophet ﷺ singled out Al-Madeenah in this hadeeth, because the killing of ‘Uthmaan (may Allah be pleased with him) took place in Al-Madeenah and it was followed by a series of trails and afflictions that spread all over the Muslim lands. The Battle of the Camel and the Battle of Siffeen were the result of the murder of ‘Uthmaan (may Allah be pleased with him). Moreover, the Battle of Nahrawan was caused by the arbitration at the Battle of Siffeen, and all the fighting that took place during the time of Fitnah (strife) was a result of arbitration, or caused by some of its results.
It is deduced from the hadeeth that an educator may draw the attention of the students by employing the question-answer method of teaching.
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1879

Narrated Aboo Bakrah (may Allah be pleased with him):The Prophet ﷺ said: "The terror caused by Al-Maseeh Al-Dajjaal (Antichrist) will not enter Al-Madeenah and at that time it will have seven gates and there will be two angels at each gate guarding them.".

Commentary :
The Prophet ﷺ did not leaveany good without instructing us to adhere to it nor any evil without warning us against it. One of the grave pervasive evils against which he ﷺ warned us was the emergence of Al-Maseeh Al-Dajjaal (Antichrist), which is one of the major signs of the Hour.
In this hadeeth, the Prophet ﷺ informed us of the divine protection shielding Al-Madeenah from the Fitnah ofAl-Maseeh Al-Dajjaal). He is given the name ‘Al-Maseeh’, because it literally means the one who is blind in one eye, and the name ‘Al-Dajjaal’ to distinguish him from Al-Maseeh (Messiah) ‘Eesa (Jesus), son of Mary. Linguistically, the Arabic word ‘Dajjaal’ denotes concealment and deception,, sbecause he is a liar who covers up the truth, conceals it, and reveals falsehood. Allah, Exalted is He, will grant him some abilities that are exclusive to Him such as: the resurrection of a dead person whom he shall kill, the time of prosperity and affluence that he will usher in, his heaven and fire, and his two rivers. Moreover, the treasures of the land will follow him, and he will command the sky to rain and the plants to grow, and they will comply. All of that shall happen by the power and will of Allah, Exalted is He, as a fitnah and trial for people. He ﷺ informed us of his conquest of various lands which will strike fear, panic, and terror in the hearts of their people. However, he will not be able to enter Al-Madeenah. He will try to enter it, but it will have then seven gates, each of which will be guarded by two angels, preventing him from entering it. Another hadith has been reported indicating that Allah, Exalted is He,has guarded Makkah as well against Al-Maseeh Al-Dajjaal and that he will not be able to enter it. For instance, he ﷺ said: “There will be no land which would not be treaded by Al-Dajjaal but Makkah and Al-Madeenah.” [Al-Bukhaaree and Muslim].
This hadeeth also highlights the virtues of Al-Madeenah, and states that the angels guard its gates..

1880

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "There are angels guarding the entrances (or roads) of Madeenah, neither plague nor Al-Dajjaal will be able to enter it.".

Commentary :
Al-Madeenah is a blessed land, purified by Allah from impurities and evils, and preserved from destructive perils.
In this hadeeth, the Messenger of Allah ﷺ informed us of the distinct honor conferred by Allah, Exalted is He, on Al-Madeenah, favoring it over other lands, namely its routes and entrances being guarded by angels. Neither the plague nor Al-Maseeh Al-Dajjaal can enter, it being protected by the angels who shall prevent him from entering it. It has been narrated on the authority of Anas ibn Maalik (may Allah be pleased with him) that the Prophet ﷺ stated that Al-Dajjaal will stop at the Sabakhah (i.e., a barren place adjacent to Madeenah), which retains pools of flood water in the northwest of Al-Madeenah. As he arrives there, Al-Madeenah will be shaken with its people, and no hypocrite, male or female, will be left therein. All hypocrites will come out to him. [Al-Bukhaaree and Muslim]. However, he will not be able to enter Al-Madeenah.
The emergence of Al-Maseeh Al-Dajjaal is one of the major signs of the Hour. Al-Dajjaal, linguistically, means concealment, because he is a liar who covers up the truth and conceals it, and reveals falsehood. Allah, Exalted is He, will grant him some abilities that are exclusive to Him such as: the resurrection of the dead person whom he shall kill, the time of prosperity and affluence that he will usher in, his heaven and fire, and his two rivers. Moreover, the treasures of the land will follow him, and he will command the sky to rain and plants to grow, and they will comply. All of that shall happen by the power and will of Allah, Exalted is He, as a fitnah and trial for people. It has been narrated on the authority of Anas ibn Maalik (may Allah be pleased with him) that the Prophet ﷺ said: “There will be no land which would not be tread by Al-Dajjaal but Makkah and Al-Madeenah.” [Al-Bukhaaree and Muslim]. This is a distinct honor conferred upon these two great cities, Makkah and Al-Madeenah.
The plague is a fatal disease that causes wounds and ulcers on the body (and often leads to death). It has been narrated on the authority of Aboo Moosaa Al-Ash‘ari (may Allah be pleased with him) that the Prophet ﷺ said: “My nation shall perish due to Ta‘n (killing) and Taa‘oon (plague).” People asked, ‘O Messenger of Allah; we know the Ta‘n, but what is Taa‘oon?’ He ﷺ said: “It is the mortal strike of your enemies form the Jinn, and there is martyrdom in both.” [Musnad Ahmad].
Reality has attested the words of the Messenger of Allah ﷺ, as the plague has spread in multiple lands throughout history, and has not emerged in Al-Madeenah, confirming the words of the Messenger of Allah ﷺ. So, this hadeeth also highlights a sign of his prophethood and underlines the virtues of Al-Madeenah and the merits of residing therein..

1881

Narrated Anas ibn Maalik (may Allah be pleased with him):The Prophet ﷺ said, "There will be no town which Al-Dajjaal will not enter except Makkah and Al-Madeenah, and there will be no entrance (paths) (of both Makkah and Al-Madeenah) but the angels will be standing in rows guarding it against him, and then Al-Madeenah will shake with its inhabitants thrice (i.e., three earthquakes will take place) and Allah will expel all the disbelievers and the hypocrites from it.".

1882

Narrated Aboo Sa`eed Al-Khudree(may Allah be pleased with him): Allah's Messenger ﷺ told us a long narrative about Al-Dajjaal, and among the many things he mentioned, was his saying, "Al-Dajjaal will come and it will be forbidden for him to pass through the entrances of Madeenah. He will land in some of the salty barren areas (outside) Madeenah; on that day the best man or one of the best men will come up to him and say, 'I testify that you are the same Dajjaal whose description was given to us by Allah's Messenger ﷺ.' Al-Dajjaal will say to the people, 'If I kill this man and bring him back to life again, will you doubt my claim?' They will say, 'No.' Then Al-Dajjaal will kill that man and bring him back to life. That man will say, 'Now I know your reality better than before.' Al-Dajjaal will say, 'I want to kill him but I cannot.' ".

Commentary :
The Prophet ﷺ did not leave any good without guiding us to it, nor any evil without warning us against it. An example of the pervasive evils against which he ﷺ warned us is the emergence of Al-Maseeh Al-Dajjaal and this is one of the major signs of the Hour.
In this hadeeth, Abu Sa’eed Al-Khudree(may Allah be pleased with him) stated that the Messenger of Allah (may Allah be pleased with him) told them about Al-Maseeh Al-Dajjaal at length, warning them against his Fitnah, and informing them of some of his news. He is given the name ‘Al-Maseeh’ because it literally denotes the one who is blind in one eye, and ‘Al-Dajjaal’ to distinguish him from the Maseeh (Messiah) ‘Eesa (Jesus), son of Mary. The Arabic word ‘Dajjaal’ linguistically means concealment, because he is a liar who covers up the truth and conceals it, and reveals falsehood. He shall be a human being by means of whom Allah, Exalted is He, shall test His servants. He will grant him some abilities that are exclusive to Him, such as: the resurrection of the dead person whom he shall kill, the time of prosperity and affluence that he will usher in, his heaven and fire, and his two rivers. Moreover, the treasures of the land will follow him, and he will command the sky to rain and the plants to grow, and they will comply. All of that shall happen by the power and will of Allah, Exalted is He, as a fitnah and trial for people.
Among the information that the Prophet ﷺ stated about Al-Maseeh Al-Dajjaal was that he shall approach Al-Madeenah and try to enter it, but will rather reach a Sabkhah, a sandy land that is barren because of high soil salinity, therein. It was reported on the authority of Anas (may Allah be pleased with him) that the Prophet ﷺ said: “(Al-Dajjaal will come) and pitch his tent in the Sabkhah of Juruf,” [Saheeh Muslim]. This place is a barren area of land about 3 miles from Al-Madeenah on the route to Shaam. He will not be able to enter Al-Madeenah, because it is deemed forbidden for him to enter it; all the routes and roads to its valleys are guarded by rows of angels. As he approaches the Sabkhah (outside) Al-Madeenah, the best man or one of the best men at that time will come up to him, to unveil his evil to the people. Upon seeing him, he will know that he is Al-Dajjaal based on his description reported on the authority of the Prophet ﷺ. He will say to him, ‘I testify that you are Al-Dajjaal whose description was given to us by Allah's Messenger ﷺ.’ Al-Dajjaal will say to the disbelievers and hypocrites who will be deceived by him, ‘If I kill this man and bring him back to life again, will you doubt my claim?’ They will say, ‘No!’ Then Al-Dajjaal will kill that man and bring him back to life, by the Will and Permission of Allah, Exalted is He, as a test and trial for people, to set the true believers apart from the disbelievers. Another version of this hadeeth reads: “He will then order him to be torn (into pieces) with a saw from the parting of his hair up to his legs. Afterwards, Al-Dajjaal will walk between the two pieces. He will then say to him: ‘Stand, and he will stand erect.’ He will then say to him: ‘Do you not believe in me?’ The man will say: ‘It has only added to my insight concerning you (that you are really Al-Dajjaal).’” [Muslim]. He will say so because he will have seen firsthand another sign of which the Prophet ﷺhad informed him, namely, that he will bring back to life a killed person. Al-Dajjaal will say, ‘I want to kill him, but I cannot!’ The version narrated by Muslim reads: “Al-Dajjaal will try to catch hold of him so that he should kill him (again). The space between his neck and collar bone will be turned into copper and he will find no means to kill him. So, he will catch hold of him by his hands and feet and throw him (into the air), and people will think that he had been thrown in the Hellfire, whereas he had been thrown into Paradise. Allah's Messenger ﷺ said regarding that man: ‘He will be the most eminent amongst persons in regard to martyrdom in the sight of the Lord of the world.’” [Muslim]
This hadeeth underlines the virtues of knowledge, and highlights that it is one of the means to gain both insight into the Fitnah and steadfastness on the truth at the time of its occurrence.
The hadeeth also underscores the virtues of confronting the people of falsehood with the truth.
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1883

Narrated Jaabir (may Allah be pleased with him): A Bedouin came to the Prophet ﷺ and gave a pledge of allegiance for embracing Islam. The next day he came with fever and said (to the Prophet ﷺ), "Please cancel my pledge (of embracing Islam and of emigrating to Madeenah)." The Prophet ﷺ refused (that request) three times and said, "Al-Madeenah is like a furnace, it expels out the impurities (bad persons), selects the good ones and makes them perfect.".

Commentary :
Al-Madeenah is a blessed land, purified by Allah from impurities and evils, and chosen to be the land to which the Prophet ﷺ migrated, the cradle of His call, and a refuge for His righteous servants.
In this hadeeth, Jaabir ibn ‘Abdullah(may Allah be pleased with him) told us that a Bedouin man (desert dweller) migrated to Al-Madeenah and went to the Prophet ﷺ to give him the Bay‘ah (pledge of allegiance) to adhere to Islam. The Arabic word Bay‘ah means a contract or covenant, and it is given that name because it is similar to a financial trade-off in the sense that each of the two parties offers the other something in exchange. The Prophet ﷺ offered them the promise of reward and they offered in return their commitment to his obedience.
This Bedouin man had a fever on the following day, and went back to the Prophet ﷺ to cancel his Bay‘ah! Apparently, he did not want to give up Islam, otherwise he would not have bothered to go back to theProphet ﷺ and seek his permission. Rather, he wanted to back out of his commitment to the migration, but the Prophet ﷺ refused, because backing out of the migration is a major sin. This is why the Prophet ﷺ said in another hadeeth, “O Allah, complete for my Companions their migration, and do not cause them to turn back upon their heels.” [Al-Bukhaaree and Muslim].
Moreover, his act implies having ill thoughts about Allah, Exalted is He, because he assumed that he had a fever because he had given the pledge of alligance to the Prophet ﷺ (to migrate to Al-Madeenah), and thought that if he ﷺ released him from his commitment, he would be cured from the fever! Therefore, he went to the Prophet ﷺ with such a request, and this indicated his keenness, but he ﷺ refused. Despite the Prophet’s ﷺrefusal, the man left Al-Madeenah, and thereupon he ﷺ remarked that Al-Madeenah is like a furnace, in that it expels out the impurities (bad people), chooses only the good ones and refines them. In this hadeeth, he ﷺ likened Al-Madeenah to a pair of bellows made from (wood and) leather used by blacksmiths to push air into the fire to allow the furnace to reach a high temperature,so as to make the iron melt and remove its impurities. Similarly, Al-Madeenah expels the wicked people and purifies itself from their evil to manifest its perfect purity. This is a metaphor of the faith of the true and sincere believers among its inhabitants. This is a good metaphor, because thebellows is used to blow on the fire to supply air to remove the black smoke and ashes from the fire, leaving only the burning embers. This is the meaning if the hadeeth referred to the actual bellows used by the blacksmith to produce a strong blast of air to heat up the fire. However, if the intended meaning is the furnace itself, the hadeeth would mean that this place, given its high temperature, removes all impurities from iron, silver and gold to produce pure iron, silver and gold. Likewise, Al-Madeenah turns out the wicked people by means of fever, illness, poor livelihoods, and poverty to purify the ‘human self’ from the traces of indulgence in sinful desires, and thus refines the good people.
It is noteworthy that this description does not apply to Al-Madeenah at all times, but is rather specific to the lifetime of the Prophet ﷺ, because none would leave Al-Madeenah to reside elsewhere except that he was a wicked person. After the Prophet’s death, some of the best people among his Companions (may Allah be pleased with them) moved out of Al-Madeenah and died in their new places of residence.
This cannot be refuted by the fact that the hypocrites lived and died in Al-Madeenah and it did not expel them, because it was originally their homeland, and they did not inhabit it after embracing Islam or for religious reasons, but rather resided therein for the good livelihood opportunities there. The Prophet ﷺused this metaphor in reference to those who willingly committed themselves to Islam and then their hearts were corrupted.
It is deduced from the hadeeth that whenever someone makes a covenant with Allah, committing himself or someone else to doing something, it is impermissible for him to release himself from such a commitment, because such an act involves disobedience to Allah, Exalted is He, who Says (that which means): {O you who have believed, fulfill [all] contracts.} [Quran 5:1].
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1884

Narrated Zayd ibn Thaabit (may Allah be pleased with him):When the Prophet ﷺ went out for (the Battle of) Uhud, some of his Companions (i.e., the hypocrites) returned (home). A party of the believers remarked that they would kill those (hypocrites) who had returned, but another party said that they would not kill them. Thereupon, Allah, Exalted is He, revealed to His Messenger ﷺ the following ayah: {What is [the matter] with you [that you are] two groups concerning the hypocrites…} [Quran 4:88] The Prophet ﷺ said, "Al-Madeenah expels the bad persons from it, as fire expels the impurities of iron.".

Commentary :
Al-Madeenah is a blessed land, purified by Allah from impurities and evils, and chosen to be the land to which the Prophet ﷺ migrated, the cradle of His call, and the refuge for His righteous servants.
In this hadeeth, Zayd ibn Thaabit (may Allah be pleased with him) stated that when the Prophet ﷺ wanted to set off during the Battle of Uhud in 3 A.H., after he had consulted with Muslims, the Companions (may Allah be pleased with them), especially those who had missed out on participating in the Battle of Badr, advised him to go outside of Al-Madeenah to meet their enemies. On the other hand, ‘Abdullah ibn Ubayy ibn Salool, the chief of the hypocrites, advised the Muslims to stay inside Al-Madeenah and fight off the offenders, but this was not sincere advice. Rather, he only wanted to have a chance to flee during the fighting. When the Prophet ﷺ followed the advice of those who suggested marching outside of Al-Madeenah to meet the enemy, Salool had a chance to flee and return to Al-Madeenah with three hundred of the hypocrites, almost one third of the Muslim army, claiming that the reason for his return was that the Prophet ﷺ did not seek his opinion on the matter!
When they did so, a group of the Companions (may Allah be pleased with him) suggested that they should be killed, while others disagreed, because they were still outwardly Muslims. Thereupon, Allah, Exalted is He, revealed the following ayah: {What is [the matter] with you [that you are] two groups concerning the hypocrites, while Allah has made them fall back [into error and disbelief] for what they earned. Do you wish to guide those whom Allah has sent astray? And he whom Allah sends astray - never will you find for him a way [of guidance].} [Quran 4:88]. In thisayah, Allah, Exalted is He, criticized their disagreement regarding the two groups of the hypocrites, while Allah had made them fall back into error and disbelief. The ayah means, ‘Why would you even disagree regardingthose who displayed manifest hypocrisy and have two opinions on the matter? Why did not you decisively declare their disbelief, while Allah, Exalted is He, had led them astray because of their disobedience and defiance of His Messenger ﷺ and following falsehood?!
Afterwards, Zayd ibn Thaabit (may Allah be pleased with him) stated that the Prophet ﷺ said that Al-Madeenah sets the most wicked people apart from the good ones just like fire removes the impurities from iron, leaving only the pure and good people therein.
Subsequently, Allah, Exalted is He, decreed that only few hypocrites should live in the company of the Prophet ﷺ in Al-Madeenah, and as a result they were turned away from the Prophet ﷺ for their fear of getting killed. Allah, Exalted is He, Says (what means): {Accursed wherever they are found, [being] seized and massacred completely.} [Quran 33:61]. They feared for their lives and therefore left Al-Madeenah, attesting the fact that Al-Madeenah expels the wicked people, but not all at once, until only the pure and good people remain therein.
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1885

Narrated Anas (may Allah be pleased with him):The Prophet ﷺ said, "O Allah! Bestow on Al-Madeenah twice the blessings You bestowed on Makkah.".

Commentary :
Al-Madeenah is a blessed land, purified by Allah from impurities and evils, and chosen to be the land of to which the Prophet ﷺ migrated, the cradle of His call, and the refuge for His righteous servants.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) stated that the Prophet ﷺ supplicated Allah to bless Al-Madeenah with abundance and prosperity, to bless its produce and livelihood with regard to worldly riches. The Prophet ﷺ said: “O Allah! Bless us in our fruits. Bless us in our city. Bless us in our Saa’ and bless us in our Mudd.” [Saa‘ and Mudd are both dry measures used for agricultural produce by the Arabs in the Prophet's lifetime, and the Saa‘ was the larger measure.]
On account of this supplication, Allah, Exalted is He, blessed the Saa‘ of Al-Madeenah so much that it would be sufficient for a greater number of people than what it would normally suffice elsewhere.
The Prophet ﷺ supplicated Allah, Exalted is He, to multiply the blessings conferred on Al-Madeenah compared to those bestowed on Makkah due to the supplication of Prophet Ibraaheem (Abraham). This was further detailed in the hadeeth narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) reading: “O Allah, Ibraaheem is Your servant, Your Close Friend [Khaleel] and Your Prophet, and I am Your servant and Your Prophet. He supplicated You for Makkah, and I supplicate You for Madeenah, (to bless it with) the like of what he supplicated You for Makkah, and the like thereof as well!” [Muslim].
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1886

Narrated Anas (may Allah be pleased with him):Whenever the Prophet ﷺ returned from a journey and observed the walls of Madeenah, he would make his Mount go fast, and if he was on an animal (i.e., a horse), he would make it gallop because of his love for Al-Madeenah..

Commentary :
Al-Madeenah was one of the most beloved lands to the Prophet ﷺ. It was the land to which he migrated and where he ﷺ received support. He ﷺ established therein the early state of Islam, and it served as the power base of Islamat its inception, from which Islam spread to all the lands of Arabs and non-Arabs.
In this hadeeth, the Prophet ﷺ highlighted some manifestations of his love for Al-Madeenah. Anas ibn Maalik (may Allah be pleased with him) related that whenever the Prophet ﷺ came from his travels and saw the houses of Al-Madeenah, he ﷺ would urge his riding animal (she-camel, mule, or horse) to move quickly to arrive faster, out of his deep love and longing for Al-Madeenah, being the land to which he migrated and where his family, offspring, and believing supporters, whom he loved the most, lived. Allah, Exalted is He,has infused in people an innate love and longing for their homelands. This was manifest in the action of the Prophet ﷺ, related in this hadeeth, serving as a great example for Muslims to follow. He ﷺ commanded Muslims to hasten to return to their families after their travels.
The hadeeth also touches upon the merits of Al-Madeenah and the Prophet’s love and longing for it.
It is also deduced from this hadeeth that it is permissible for a Muslim to display love and nostalgia for his homeland..

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 Aboo Hurayrah (may Allah be pleased with him)

Allah's Messenger ﷺ said, “I was ordered to migrate to a town which will swallow (conquer) other towns and is called Yathrib and that is Al-Madeenah, and it turns out (bad) persons as a furnace removes the impurities of iron.”.

Narrated Aboo Hurayrah (may Allah be pleased with him)

If I saw deers grazing in Al-Madeenah, I would not chase them, for Allah's Messenger ﷺ said, "It (Al-Madeenah) is a sanctuary between its two mountains.".

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, “Verily, faith returns and goes back to Madeenah as a snake returns and goes back to its hole (when in danger).”.

Narrated Sa`d (may Allah be pleased with him):I heard the Prophet ﷺ saying, "None plots against the people of Madeenah but that he will be dissolved (destroyed) like the salt is dissolved in water."
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Narrated Aboo Bakrah (may Allah be pleased with him):The Prophet ﷺ said: "The terror caused by Al-Maseeh Al-Dajjaal (Antichrist) will not enter Al-Madeenah and at that time it will have seven gates and there will be two angels at each gate guarding them.".

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "There are angels guarding the entrances (or roads) of Madeenah, neither plague nor Al-Dajjaal will be able to enter it.".

Narrated Anas (may Allah be pleased with him):The Prophet ﷺ said, "O Allah! Bestow on Al-Madeenah twice the blessings You bestowed on Makkah.".

Narrated Anas (may Allah be pleased with him):Whenever the Prophet ﷺ returned from a journey and observed the walls of Madeenah, he would make his Mount go fast, and if he was on an animal (i.e., a horse), he would make it gallop because of his love for Al-Madeenah..

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.".

Book of Hadith

| Hadiths

Narrated Aboo Hurayrah (may Allah be pleased with him) Allah's Messenger ﷺ said, “I was ordered to migrate to a town which will swallow (conquer) other towns and is called Yathrib and that is Al-Madeenah, and it turns out (bad) persons as a furnace removes the impurities of iron.”.

Narrated Aboo Hurayrah (may Allah be pleased with him) If I saw deers grazing in Al-Madeenah, I would not chase them, for Allah's Messenger ﷺ said, "It (Al-Madeenah) is a sanctuary between its two mountains.".

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, “Verily, faith returns and goes back to Madeenah as a snake returns and goes back to its hole (when in danger).”.

Narrated Sa`d (may Allah be pleased with him):I heard the Prophet ﷺ saying, "None plots against the people of Madeenah but that he will be dissolved (destroyed) like the salt is dissolved in water." .

Narrated Aboo Bakrah (may Allah be pleased with him):The Prophet ﷺ said: "The terror caused by Al-Maseeh Al-Dajjaal (Antichrist) will not enter Al-Madeenah and at that time it will have seven gates and there will be two angels at each gate guarding them.".

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "There are angels guarding the entrances (or roads) of Madeenah, neither plague nor Al-Dajjaal will be able to enter it.".

Narrated Anas (may Allah be pleased with him):The Prophet ﷺ said, "O Allah! Bestow on Al-Madeenah twice the blessings You bestowed on Makkah.".

Narrated Anas (may Allah be pleased with him):Whenever the Prophet ﷺ returned from a journey and observed the walls of Madeenah, he would make his Mount go fast, and if he was on an animal (i.e., a horse), he would make it gallop because of his love for Al-Madeenah..

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.".

Narrated Aboo Hurayrah (may Allah be pleased with him)

Allah's Messenger ﷺ said, “I was ordered to migrate to a town which will swallow (conquer) other towns and is called Yathrib and that is Al-Madeenah, and it turns out (bad) persons as a furnace removes the impurities of iron.”.

Narrated Aboo Hurayrah (may Allah be pleased with him)

If I saw deers grazing in Al-Madeenah, I would not chase them, for Allah's Messenger ﷺ said, "It (Al-Madeenah) is a sanctuary between its two mountains.".

Narrated Sa`d (may Allah be pleased with him):I heard the Prophet ﷺ saying, "None plots against the people of Madeenah but that he will be dissolved (destroyed) like the salt is dissolved in water."
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