Safiyyah(may Allah be pleased with her), the wife of the Prophet ﷺ, narrated that she came to visit Allah's Messenger ﷺ while he was in I‘tikaaf (i.e., spiritual retreat in the mosque to devote oneself exclusively to worship Allah during the last ten days of Ramadan). When she got up to return, Allah's Messenger ﷺgot up with her and accompanied her, and when he reached near the gate of the mosque close to the door (of the house) of Umm Salamah, the wife of the Prophet, two men from the Ansaar passed by them and greeted Allah's Messenger ﷺ and then went away. Allah's Messenger ﷺ addressed them saying, "Do not hurry! (She is my wife)." They said, "Glorified be Allah! O Allah's Messenger ﷺ (You are far away from any suspicion)," and his saying was hard on them. Allah's Messenger ﷺ said, "Satan circulates in the mind of a person as blood does (in his body). I was afraid that Satan might put some (evil) thoughts in your minds."
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Commentary :
Satan has always been the sworn enemy of human beings since the beginning of history. He entices and whispers to them to accuse others without evidence, and that is why the Prophet ﷺ used to warn his Companions (may Allah be pleased with them) against the (gravity of) satanic whisperings.
In this hadeeth, the Mother of the Believers, Safiyyah(may Allah be pleased with her)narrated that she came to visit Allah's Messenger ﷺ while he was observing I‘tikaaf (i.e., a retreat in the mosque to devote oneself exclusively to worship Allah) in the mosque during the last ten days of Ramadan. When she (may Allah be pleased with her) got up to return home, Allah's Messenger ﷺ got up with her and escorted her. When he ﷺ reached near the gate of the mosque close to the door (of the house) of Umm Salamah, the wife of the Prophet ﷺ, two men from the Ansaar passed by them and greeted Allah's Messenger ﷺ and then went away in a hurry, out of respect for the Prophet ﷺ when they (may Allah be pleased with them) saw him standing with one of his wives. The wording of the hadeeth suggests that they did not know that she was his wife. Allah's Messenger ﷺ addressed them saying, "Do not hurry! (She is my wife)." They said, "Glorified be Allah! O Allah's Messenger ﷺ;” you are far above any suspicion. They were astonished by his saying, and it was hard on them that the Prophet ﷺ thought that they would even think ill of him! Allah's Messenger ﷺ said, "Satan circulates in the mind of a person as blood does (in his body). I was afraid that Satan might put some (evil) thoughts in your minds." He ﷺ informed them that he ﷺ feared that Satan should whisper to them and implant evil thoughts in their heads, driving them to think ill of the Prophet ﷺ, and this would have incurred their ruin. Therefore, he ﷺ hastened to inform them of the reality, edifying them and the following Muslim generations on the right thing to do, should any of them be in a similar situation.
The hadeeth underlines the permissibility of visiting a person observing I‘tikaaf in his place of seclusion.
It is inferred therefrom that one should eliminate all doubts and means that could lead others to think ill of him, by unveiling the truth to people at the proper time..

3104

Narrated `Abdullah: The Prophetﷺstood up and delivered a sermon and pointing to the house of `Aaishah (may Allah be pleased with her) (i.e. eastwards), he said thrice, "Affliction (will appear from) here," and "from where the horn of Satan comes out (i.e. from the East).
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Commentary : The Prophet ﷺ would warn his nation of evil and tribulations and clarify to them some of their aspects so that the Muslims would be informed and able to avoid failing in those tribulations.

In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺ delivered a sermon one day, during which he ﷺ pointed eastwards – towards the direction of the lands of Persia and beyond or the lands of Najd, Rabee’ah and Mudar, as all of them are situated eastward of al-Madeenah. He ﷺ informed the Companions (may Allah be pleased with them) that tribulations would emerge from these lands, and he repeated his warning three times to emphasise it and ensure everyone could hear him.

His statement “from where the horn of Satan comes out” means that thence will be the base of his followers and supporters or dominion and strength. The False Messiah, the greatest affliction and tribulation that will befall humanity, will come out from the direction of these lands. It is said that the hadeeth refers to great tribulations and wars that afterwards emerged from Iraq like the Battle of the Camel, the battles of Siffeen and Harooraa, the afflictions of Banoo Umayyah and the khawaarij. All of those events emerged fromIraq and eastwards of Najd. It is reported on the authority of Ibn ‘Abbaas (may Allah be pleased with him): The Prophet ﷺ said, "Oh Allah, bless us in our Syria; O Allah, bless us in our Yemen." Those present said: "And in our Najd, O Messenger of Allah!" But he ﷺsaid, "O Allah, bless us in our Syria; O Allah, bless us in our Saa' and Mudd (measures representing food). O Allah bless us in our Shaam and Yemen." Those present said, "And in our Najd, O Messenger of Allah!" He ﷺ said, "There shall arise the horn of Satan, tribulations will emerge from there,andrepulsion is in the east." [ Reported by al-Tabaraanee].

The Prophet ﷺ in this hadeeth foretells some of the events that will take place in the future, which are considered from the unseen. The hadeeth serves as a warning against tribulations..

3107

Narrated `Isaa ibn Tahmaan: Anas (may Allah be pleased with him) brought out to us two worn-out footwear without hair and with pieces of straps. Later, Thaabit Al-Banaanee told me that Anas said that they were the shoes of the Prophet ﷺ.
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Commentary : The Prophet ﷺ was ascetic in his life and totally detached from its pleasures, despite all the spoils and wealth Allah had granted him, as he was focused only on the Hereafter. He ﷺ set for us a great example in abstaining from worldly pleasures and sufficing with the minimum.

In this hadeeth, the Taab’iee ‘Isaa ibn Tahmaan reports that Anas ibn Maalik (may Allah be pleased with him) kept two old items of footwear (Arabic Na’l),i.e. a slingback that often does not cover the entire foot from above. One day, Anas showed them to people, and they were so old that the hair on them was worn out. They had front straps used to tighten the footwear to the foot. It was Thaabit al-Bunaanee who informed ‘Issaa ibn Tahmaan that they were the shoes of the Prophet ﷺ as he heard it directly from Anas – who was the servant of the Prophet ﷺ for ten years.

The hadeeth shows how the Companions (may Allah be pleased with them) were so keen on keeping the items of the Prophet ﷺ and would utilise them to teach people..

3108

Narrated Aboo Burdah:`Aaishah (may Allah be pleased with her) brought out to us a patched garment, and she said, "The soul of Allah's Messengerﷺwas taken away while he was wearing this."
According to the hadeeth from the way of Sulaymaan from Humayd, Aboo Burdah added, "Aaishah (may Allah be pleased with her)brought out to us a thick waist sheet like the ones made by the Yemenites, and also a garment of the type called Al- Mulabbadah."
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Commentary : The Prophet ﷺ was ascetic in his life and totally detached from its pleasures, despite all the spoils and wealth Allah had granted him, as he was focused only on the Hereafter. He ﷺ set for us a great example in abstaining from worldly pleasures and sufficing with the minimum.

In this hadeeth, Aboo Burdah ibn Aboo Moosa al-Ash’aree reports that ‘Aaishah (may Allah be pleased with her), the Mother of the Believers, brought out a Kisaa Mulabbad i.e. a patched garment or a patched thick sheet. It is said that it is a garment that becomes thick from the middle, and it appearsthe term is only used in reference to garments made of wool. She (may Allah be pleased with her) told them that the Prophet ﷺ was wearing it at the time his blessed soul departed his noble body. The Prophet ﷺ used to wear with this garment a thick waist sheet made in Yemen to cover his private body parts and lower half. The reason the Prophet ﷺ wore these types of garments could be due to his humility and intent to abstain from living a soft life. It is possible that he ﷺ did it without intending it, since he would wear whatever was available for him.

The hadeeth shows how the Companions (may Allah be pleased with them) were so keen on keeping the relics of the Prophet ﷺ and benefitting from them in educating people. .

3110

Narrated `Alee ibn Al-Husayn: “When they reached Al-Madeenah after returning from Yazeed ibn Mu'aawaiyah after the martyrdom of al-Husayn ibn `Alee (may Allah bestow His Mercy upon him), Al-Miswar ibn Makhramah met him and said to him, "Do you have any need you may order me to satisfy?" `Alee said, "No." Al-Miswar said, Will you give me the sword of Allah's Messengerﷺfor I am afraid that people may take it from you by force? By Allah, if you give it to me, they will never be able to take it till I die." When `Alee ibn Aboo Taalib asked for the hand of the daughter of Aboo Jahal to be his wife besides Faatimah (may Allah be pleased with her), I heard Allah's Messengerﷺon his pulpit delivering a sermon in this connection before the people, and I had then attained my age of puberty. Allah's Messengerﷺsaid, "Faatimah is from me, and I am afraid she will be subjected to trials in her religion." The Prophetﷺthen mentioned one of his sons-in-law who was from the tribe of Banee ‘Abd Shams, and he praised him as a good son-in-law, saying, "Whatever he said was the truth, and he promised me and fulfilled his promise. I do not make that which is lawful forbidden, nor do I make that which is forbidden lawful, but by Allah, the daughter of Allah's Messengerﷺand the daughter of the enemy of Allah, (i.e. Aboo Jahl) can never get together.”.

Commentary : The Prophet ﷺ loved his daughter Faatimah (may Allah be pleased with her)ardently and wholeheartedly such that anything that would harm her was as if it harmed him personally.

In this hadeeth, ‘Alee ibn al-Husayn ibn ‘Alee, alias Zayn al-‘Aaabideen (may Allah be pleased with him), reports that after the martyrdom of al-Husayn ibn `Alee (may Allah be pleased with him), whose death was on the 10th of Muharram in the year 61 of Hijrah, he travelled along with members from the family of the Prophet ﷺ from Damascus –where Yazeed ibn Mu'aawaiyah was based – to al-Madeenah. There, al-Miswar ibn Muhramah embraced and welcomed ‘Alee ibn al-Husayn (may Allah be pleased with him) and asked him if there was anything that he needed so that he could fulfil it for him. ‘Alee ibn al-Husayn (may Allah be pleased with him) advised him that there was nothing that he needed. Then, he asked him to entrust him with the sword of the Prophet ﷺ to keep it safe for him, because he feared that others who did not know the true value of this sword would overpower him and take the sword from him by force. He swore to ‘Alee that if he kept the sword with him, neither Yazeed nor his supporters would be able to reach it except over his dead body.It is said that this sword could be the famous sword Thoo al-Faqaar.

The reason Miswar proposed to keep the swordwas only to protect it for ‘Alee ibn al-Husayn because at that time he was youngi.e.he feared people would overpower him and take it from him forcefully. His intent was to protect the sword of the Prophet ﷺ and keep it in safety for ‘Alee ibn al-Husayn (may Allah be pleased with him). It is said that he swore by Allah that hewould be able to protect it out of his confidence and trust in Allah that He would enable him to duly fulfil his promise.

Then, al-Miswar relates that ‘Alee ibn Abee Taalib (may Allah be pleased with him) asked for the hand of the daughter of Aboo Jahal to be his wife to have her as a co-wife with Faatimah (may Allah be pleased with her). After the news reached the Prophet ﷺ, he delivered a sermon on his pulpit in which he said that Faatimah was a part of him, and that he feared she would be subjected to trials in her religion because of jealousy. Then, he ﷺ mentioned one of his sons-in-law who was from the tribe of Banee ‘Abd Shams i.e. Al-‘Aas ibn al-Rabee’ ibn ‘Ad ‘Uzza ibn ‘Abd Shams who was the husband of his daughter Zaynab (may Allah be pleased with her) before Islam.He ﷺ praised him as a good son-in-law, saying, "Whatever he said was the truth, and he promised me and fulfilled his promise,” as he promised to send Zaynab to the Prophet ﷺ and he kept his promise. The Prophet ﷺ then added,“I do not make that which is lawful forbidden, nor do I make that which is forbidden lawful, but by Allah, the daughter of Allah's Messengerﷺand the daughter of the enemy of Allah, (i.e. Aboo Jahl) can never get together (as the wives of one man)” i.e. I do not say a word that contravenes the law of Allah but proceeding with this marriage proposal harms me (and yet I do not say that such marriage is unlawful). It is said that he ﷺ was referring to havingthe daughter of Aboo Jahl as a co-wife with Faatimah, which is to indicate that marrying the daughter of Aboo Jahl is lawful, but he disapproved his marriage to her because that would hurt the feelings of and harm Faatimah (may Allah be pleased with her), and the Prophet ﷺ mentioned that whatever harmed her harmed him. The Prophet ﷺpreserved his rank and the rank of his daughter by not allowing the daughter of the enemy of Allah to be her co-wife. He ﷺ even swore by Allah with confidence that the daughter of Allah's Messengerﷺand the daughter of the enemy of Allah, (i.e. Aboo Jahl) can never get together as the wives of one man. As such, this has become one of the forbidden marriages i.e. having the daughter of Allah's Messengerﷺand the daughter of the enemy of Allah (i.e. Aboo Jahl) as co-wives.

It is said that al-Miswar related the story of ‘Alee (may Allah be pleased with him) with the daughter of Aboo Jahl after requesting the sword for many reasons. One of which is that he wanted to say that as the Prophet ﷺ loved Faatimah (may Allah be pleased with her) so much, it is obligatory upon every believer to love her offspring.As the Prophet ﷺ was so considerate of her,gave importance toher feelings and wanted to ensure her happiness, he thuswanted to do the same, and ensure that which was in the best interestsof her grandson. Hence, he should be entrusted with the sword, as he would do all he could to serve ‘Alee ibn al-Husayn’s best interests.Another reason for narrating the story was to show that as the Prophet ﷺ swore by Allah while being confident that He would enable for his oath to be fulfilled, al-Miswar swore by Allah that he would protect the sword while being confident that Allah would enable him to protect it.

The hadeeth shows that it is forbidden to harm the Prophet ﷺ in any form and by any means. It shows the keen interest of the Companions to keep the items of the Prophet ﷺ and utilize them to teach and educate people. .

3111

Narrated Ibn Al-Hanafiyyah: If `Alee had spoken anything bad about `Uthmaan, then he would have mentioned the day when some persons came to him and complained about the Zakat officials of `Uthmaan. `Alee then said to me, "Go to `Uthmaan and say to him, 'This document contains the regulations of spending the alms of Allah's Messenger so order your Zakat officials to act according to it." I took the document to `Uthmaan, who said, "Take it away, for we are not in need of it." I returned to `Alee with it and informed him of that. He said, "Put it back in theplace from where you took it."
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Commentary : This hadeeth clarifies the lofty mannerisms and good conduct of the Companions (may Allah be pleased with them) and their endeavours to avoid abusing each other or discussing things that would violate the honour of others.The reason for narrating this hadeeth as mentioned by Ibn Abee Shaybah in his work al-Musannaf is that Muhammad Ibn al-Hanafiyyah, the son of ‘Alee (may Allah be pleased with him) - al-Hanafiyyah was his mother’s name -was sitting with some people,and some of them started defaming ‘Uthmaan ibn Affaan (may Allah be pleased with him).He forbade them from doing that, so they asked him, “Did your father ‘Alee ever curse ‘Uthmaan?” He told them that he never cursed him, and if he had ever cursed or mentioned anything bad about him once, he would have done so on the day when some people came to him complaining about the Zakat collectors of ‘Uthmaan, whowere entrusted with the duty of collecting Zakat from people.‘Alee(may Allah be pleased with him) gave a written note to his son Muhammad and ordered him to go out to ‘Uthmaan (may Allah be pleased with him) and inform him that it contained a statement about the areas of spending the wealth of Zakat, as specified by the Prophet ﷺ; hence he could command the zakat collectors from his workers to act upon what was in it. Muhammad stated: I brought it to ‘Uthmaan, and he said, “Keep it away from us,” meaning, ‘take it away from us; we do not need it.’ This is because he was aware of what was in it.It was also said that he had something similar,which he ordered his workers to act upon. It is also possible that the charges against his Zakat collectors were not fully established before ‘Uthmaan.Alternatively, they may have been established, but political expedience required delaying the reprimand or criticising them regarding desirable acts and not obligatory ones.
When Muhammad returned to his father (may Allah be pleased with him) and told him what ‘Uthmaan(may Allah be pleased with him) had said, he commanded him to put the note back in the place from which he had taken it. He did not say anything more than that and did not say anything bad about ‘Uthmaan(may Allah be pleased with him) because this was the habit of the honourable Companions, that they used to think well of each other.
From the benefits that we can concludefrom this hadeeth isthat we should advise the rulers and clarify what happens from their representatives. It also expounds the virtue of ‘Alee(may Allah be pleased with him)..

3115

Narrated Jaabir ibn `Abdullah Al-Ansaaree: A man amongst us begot a boy whom he named Al-Qaasim. On that the Ansaar said, (to the man), "We will never call you Aboo-al-Qaasim and will never please you with this blessed title." So, he went to the Prophet and said, "O Allah's Messenger ﷺ! I have begotten a boy whom I named Al-Qaasim and the Ansaar said, 'We will never call you Aboo-al-Qaasim, nor will we please you with this title.' " The Prophet ﷺ said, "The Ansaar have done well. Name by my name, but do not name by my Kunya, for I am Qaasim.".

Commentary : Allah guidedthe Ansaar and inspired them to engage in everything that would help, revere and protect the rights of the Prophet ﷺ. One example of that is mentioned in this hadeeth, wherein Jaabir ibn ‘Abdullah(may Allah be pleased with him)reports that a child was born to a man from the Ansaar. He named him al-Qaasim, as he wished hisKunya (teknonym)to be Aboo al-Qaasim.However,the Ansaar objected and told him, “We will not call you Aboo Al-Qaasim” because that is the Kunya of the Prophet ﷺ, and we will not let you take this honour and be given the same teknonym of the Prophet ﷺ. The man went to the Prophet ﷺ and told him what had happened.So,the Prophet ﷺ remarked, “The Ansaar did well,” meaning, in upholding the honour and reverence of the Prophetﷺ, by preventing anyone from sharing his Kunya. Then, he ﷺdirected them to the alternative, saying, “Feel free to name after my name, however, avoid using my Kunya.” In other words, give your sons the name of Muhammad, but avoid using my Kunya (i.e. Aboo al-Qaasim).After, he ﷺ explained the reason and the cause of having his own Kunya: “I am Qaasim (distributor),” meaning: I grant everyone what he deserves, and in the hadeeth of Aboo Hurayrah (may Allah be pleased with him), according to al-Bukhaaree, “I place wealth where I am commanded to place,” i.e. I do not give anyone or withhold from giving anyone except by the permission of Allah; hence, whom I give little, then that is due to the decree of Allah, and whom I give more, then that is also due to the decree of Allah.
As can be noted, the Prophet ﷺ forbade people combining his name and histekonym (Kunya),i.e.Muhammad, Aboo al-Qaasim. It was said: the prohibition is against using his Kunya, irrespective of whether one is called Muhammad or not.And it was said: This prohibition is specific to his time ﷺ.
The hadeethindicates the permissibility of naming children with the names of the prophets, and the prophets and their names are clear of what contains or entails evil..

3117

Aboo Hurayrah(may Allah be pleased with him): Allah's Messengerﷺ said, "Neither do I give you (anything) nor withhold (anything) from you, but I am just a distributor (i.e.Qaasim), and I give as I am ordered."
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Commentary : The Prophet ﷺreminded the hearts of his Companions of Allah in all their active and inactive states and clarified to them that he did not do anything apart from the command of Allah.As part of that, he explained to them that Allah, the Glorified, is the one who legislated how the wealth of booty and spoils, and other things be distributed, and clarified the places of their distribution.He ﷺused to say when distributing wealth amongst them, “I do not give to you and withhold from you,” which carries the meaning: I do not give anyone amongst you because of my heart being inclined to him, neither do I withhold from giving anyone due to my heart’s disinterest from him, rather, everything is from Allah, the Exalted. In reality, Allah is the Giver and Withholder.I only give you according to what Allah facilitates for me and according to what He has legislated.
His statement, “I am a Qaasim (distributor),” carries the meaning:I distribute amongst you by the command of Allah and place everything in terms of withholding and giving where I have been commanded to.I do not give anyone or withhold from anyone except by the permission of Allah. Hence, whom I gave little, that was by the decree of Allah, and whom I gave more, that was also by the decree of Allah.
From the benefits of this hadeeth is that it establishes the divine decree and predestination, and belief in that and that there is no one to impede what Allah has given, and there is no giver for what Allah withholds. It sends the message thatpeople deal in the wealth rightly and wrongly, depending on their intentions, while the distribution among the people as per the way of the Messenger of Allah ﷺis done by what Allah divinely decided and by His decree and legal command.
This hadeethis a message to every distributor after the Prophet ﷺ to act like the Prophetﷺ such that he distributes the wealth according to the command of Allah, and not according to desires and other interests.
It shows that sustenance and wealth are a trust from Allah, entrusted to the people..

3118

Narrated Khawla Al-Ansaariyyah (may Allah be pleased with her): I heard Allah's Messengerﷺsaying, "Some people spend Allah's wealth in an unjust manner; such people will be put in the Hellfire on the Day of Resurrection."
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Commentary : Allah, the Sublime, has made wealth a means for the people by which the interests of their religion and worldly livesare fulfilled.One is meant to earn his income from lawful sources and spend it in a lawful manner.
In this hadeeth, the Prophet ﷺ warned the Zakat collectors and other workersagainst managing the wealth of Allah that they are entrusted with wrongfully. This is applicable to all aspects of wealth, including itsaccumulation, earning through forbidden means, and spending it in the wrong places. The attribution of wealth to Allah is intended to refer tothe war spoils and booty and the public treasuries of Muslims, which Allah made for their interests. This warning is addressing the Zakat collectors, as well as the rulers who take from it wrongfully, thus taking more than what they deserve in comparison to their official duties, giving to those who are not deserving, or something else which is deemed wrong.The Prophet ﷺsaid that these people deserve the Fire on the Day of Judgement, unless they repent, thus returning the wrongfully usurped wealth to their rightful owners.His statement, “For them is …” is indicative of swift punishment and its intense closeness to those who wrongfully deal with the [public] wealth.
This hadeeth clarifies that public wealth that is made to serve the public interests of Muslimsis not a grazing ground for those whom Allah has entrusted with leadership over it because they will be held accountable about it on the Day of Judgment.
The hadeeth contains a deterrent to government officials and leaders from taking from the wealth of Allah anything wrongfully or withholding it from its rightful owners..

3121

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messengerﷺsaid, "When Kosrae is ruined, there will be noKosrae after him; and when Caesar is ruined, there will will be no Caesar after him. By Him in Whose Hands my life is, you will spend their treasures in Allah's Cause."
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Commentary : This hadeeth contains a sign among the signs of the truthfulness of hisﷺ prophethood.The Prophetﷺ informed his Companions that no king wouldassume the leadership of the Persians after the death of Kosrae in Iraq.It has been said that this meant in other lands that were under the control of the Persians.Likewise, he stated that Hercules, the Caesar of Rome during that time, would be the last of the kings of the Romans in the Levant.Kosrae is the title of every king who ruled the Persians, and Caesar is the title of every king that ruled the Romans.What the Prophet ﷺforetoldhad already happened,i.e.the kingdom of Kosrae was torn apart after his death; likewise, the kingdom of Hercules.It went into retreat after his death until Allah granted the Muslims victory over their lands and the Muslims spent their treasures in the path of Allah, just as the Prophet ﷺ promised them, and upon which he ﷺ took an oath.
The context of this hadeeth is that the people of Quraysh used to go to the Levant and Iraq as traders.When they entered Islam, they feared the prevention of these journeys due to their entrance into Islam.In response, the Prophet ﷺmentioned to them this news tocalm them down and console their hearts, as it was a glad tiding to them that those kingdoms would vanish from those two vast territories.
This hadeeth may appear problematic knowing that when Kosrae died, his son became the king and thereafter a group took control, and the same happened with the Caesar. However, the fact that removes this problematic understanding is that both the Kosrae and Caesar ruled over a stable kingdom.When both vanished, their kingdom entered a state of instability and kept on moving towards destruction and extinction, and it was not their equivalents who assumed power.This is the same stating about a sick person that he is dead.It means that he is close to death and his circumstances are leading to it.
Allah encircled the kingdoms of the Persians and Romans after these kingdoms ruled a vast amount of lands before the advent of Islam.When Allah sent his Prophetﷺ with Islam, the words of the Almighty were realised concerning them: {Indeed, the earth belongs to Allah, he causes to inherit it whom He wills of His servants, and the [best] outcome is for the righteous.}[Quran 7: 128]..

3124

Narrated Aboo Hurayrah:The Prophetﷺ said, "One of Allah’sProphets carried out a military expedition.He said to his followers, 'Anyone who has married a woman and wants to consummate the marriage, and has not done so yet, should not accompany me; nor should a man who has built a house but has not completed its roof; nor a man who has sheep or she-camels and is waiting for the birth of their young ones.' So, the prophet carried out the expedition and when he reached that town at the time or nearly at the time of the `Asr prayer, he said to the sun, 'O sun! You are under Allah's Order, and I am under Allah's Order O Allah! Stop it (i.e. the sun) from setting.' It was stopped till Allah made him victorious. Then he collected the booty, and the fire came to burn it, but it did not burn it. He said (to his men), 'Some of you have stolen something from the booty. Let one man from every tribe give me a pledge of allegiance by shaking hands with me.' (They did so and) the hand of a man got stuck over the hand of their prophet. Thereupon, the prophet said (to the man), 'The theft has been committed by your people. So, all the persons of your tribe should give me the pledge of allegiance by shaking hands with me.' The hands of two or three men got stuck over the hand of their prophet and he said, "You have committed the theft.' Then they brought a head of gold like the head of a cow and put it there, and the fire came and consumed the booty. The Prophetﷺadded: Then Allah saw our weakness and disability, so he made booty permissible for us to have."
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Commentary : Allah, the Sublime, singled out every nation with its own legislations and injunctions and supported every prophet with miracles that were compatible with their era and that enforced their prophethood. He specifically granted the nation of Prophet Muhammad ﷺmany favours in relation to their legislations and injunctions compared to other previous nations.
In this hadeeth, the Prophet ﷺrelates to usthe story of one of the previous prophets. It has been saiditwas Yoosha’ ibn Noon (peace be upon him), as mentioned by al-Haakim in al-Mustadrak.The Prophetﷺ related that this Prophet (peace be upon him) had set out to invade the city of Jericho in Palestine.However, he demanded that three kinds of men not partake in this war:
First,a man who entered a marital contract with a woman and became able to have sexual intercourse with her but did not have intercourse with her yet would mean his heart is most likely attached to her;therefore, his mind would be occupied with his wife and distracted fromfighting and obedience. Additionally, intercourse wouldlessen his strength.
Second,a man who built a house and did not yet put up its roof,i.e. he did not complete the construction of his houseorlive in it yet.
Third,a man who bought pregnant sheep or camels which had not yet given birth.
The apparent reason he excluded them from going out with him to war wasthattheir hearts would have been attached, and their minds occupied thinking of how to complete the unfinished business they had left behind. As such, they could have become distracted from the war.
On their way, they approached the village at the late afternoon (‘Asr) prayer, or close to that time. The fighting was on a Friday, and there remained a remnant of the disbelievers fighting.It was almost sunset, and the nightfall before Saturday was almost entering. Yoosha’ (peace be upon him) feared that they (his soldiers) would lose the morale to fight because it was not permissible for them to fight during Saturdays.So, he addressed the sun and said to it, “You are commanded” to set, whereas “I am commanded” to fight, so he called on Allah Almighty to restrain the sun, so it would not setuntil they had finished fighting.Allah answered his prayer, and it was stopped,i.e. it was returned backwards, or it stopped, or its movement slowed down until Allah helped them to conquer the village.Then he collected the spoils -the wealth obtained by the Muslims after subjugating the disbelievers in battle. At that time, Allah would send the fire to the acquired booty,so that the fire would devour it. However, it did not devour it, as the devouring by fire of the booty and its burning were a sign of acceptance and non-occurrence of embezzlement.After seeing this, their prophet said to them, “There is embezzlement amongst you.” Embezzlement entails taking the spoils wrongfully; it is a betrayal.For the Prophet, peace be upon him, to discover who had embezzled and stolen the spoils, he requested that from each tribe aselected man of them take an oath of allegiance, by greeting him with his hand, so that he would know in which tribe among them the theft had occurred. When they taking the oaths of allegiance, a man’s hand got stuck with his hand, and this was a sign of a betrayal that had occurred from this tribe.He informed him that embezzlement had occurred within this tribe, and thus he told him, “Let your tribe take an oath of allegiance to me,” individually.While they were pledging allegiance to him, the hands of two or three individuals stuck to his, thus he, peace be upon him, remarked, “Embezzlement is found in you,” meaning, ‘You embezzled the booty.’Hence, he demanded that they return what they had taken, “So, they came with a head like the head of a cow made of gold,” which they had taken out of the spoils, “And they placed it” with the rest of the spoils offered for burning. “Thereafter, a fire came and devoured it [the booty]” because now it had become a complete booty that was free of embezzlement, hence, Allah, the Glorified, accepted it.
After completing the story, the Prophet ﷺsaid that Allah Almighty singled out his nation by making lawful for them the spoils; due to their inability and weakness, as a mercy to them, and due to the honour of our Prophet ﷺ, while He, the Glorified, did not make it lawful for anyone else who was before them.People may end up fighting only for the spoils, due to a lack of sincerity, but within this Muslim Nation, there is a prevalence of sincerity.
In the prophetic expression “for us” is glorification, as the Prophet ﷺincluded his honourable soul with those of his nation; while in his saying, “Allah saw our inability and our weakness,” there is an indication of our reality in the sight of Allah as possessing inability and weakness before Him, the Exalted.
Among other benefits of this hadeeth, we can also conclude that the trials of this world call the soul towards panic, love for survival and fear of death..

3129

Narrated `Abdullah ibn Al-Zubayr:When Al-Zubayr got up during the Battle of the Camel, he called me and I stood up beside him, and he said to me, "O my son! Today one will be killed either as an oppressor or as an oppressed one. I see that I will be killed as an oppressed one. My biggest worry is my debts. Do you think, if we pay the debts, there will be something left for us from our money?" Al-Zubayr added, "O my son! Sell our property and pay my debts." Al-Zubayr then willed one-third of his property and willed one-third of that portion to his sons; namely, `Abdullah's sons. He said, "One-third of the one third. If any property is left after the payment of the debts, one-third (of the one-third of what is left) is to be given to your sons." (Hishaam, a sub-narrator added, "Some of the sons of `Abdullah were equal in age to the sons of Al-Zubayr e.g. Khubayb and `Abbaad. `Abdullah had nine sons and nine daughters at that time." (The narrator `Abdullah added:) My father (Al-Zubayr) went on drawing my attention to his debts saying, "If you should fail to pay part of the debts, appeal to my Master to help you." By Allah! I could not understand what he meant till I asked, "O father! Who is your Master?" He replied, "Allah (is my Master)." By Allah, whenever I had any difficulty regarding his debts, I would say, "O Master of Al-Zubayr! Pay his debts on his behalf ." and Allah would (help me to) pay it. Al-Zubayr was martyred leaving no Dinar or Dirham but two pieces of land, one of which was (called) Al-Ghaabah, and eleven houses in Al-Madeenah, two in the city of al-Basrah, one in the city of Koofah and one in Egypt. In fact, the source of the debt which he owed was, that if somebody brought some money to deposit with him. Al-Zubayr would say, "No, (I won't keep it as a trust), but I take it as a debt, for I am afraid it might be lost." Al-Zubayr was never appointed governor or collector of the tax of Kharaaj or any other similar job, but he collected his wealth (from the war booty he gained) during the battles he took part in, in the company of the Prophetﷺ, Aboo Bakr, `Umar, and `Uthmaan(may Allah be pleased with them). (`Abdullah ibn Al-Zubayr added:) When I counted his debt, it turned to be two million and two hundred thousand. (The sub-narrator added:) Hakeem ibn Hizaam met `Abdullah ibn Zubayr and asked, "O my nephew! How much is the debt of my brother?" `Abdullah kept it as a secret and said, "One hundred thousand," Hakeem said, "By Allah! I do not think your property will cover it." On that `Abdullah said to him, "What if it is two million and two hundred thousand?" Hakeem said, "I do not think you can pay it; so if you are unable to pay all of it, I will help you." Az- Zubayr had already bought Al-Ghaabah for one hundred and seventy thousand. `Abdullah sold it for one million and six hundred thousand. Then he called the people saying, "Any person who has any money claim on Al-Zubayr should come to us in Al-Ghaabah." There came to him `Abdullah ibn Ja`far whom Al-Zubayr owed four hundred thousand. He said to `Abdullah ibn Al-Zubayr, "If you wish I will forgive you the debt." `Abdullah (ibn Al-Zubayr) said, "No." Then Ibn Ja`far said, "If you wish you can defer the payment if you should defer the payment of any debt." Ibn Al-Zubayr said, "No." `Abdullah ibn Ja`far said, "Give me a piece of the land." `Abdullah ibn Al-Zubayr said (to him), "Yours is the land extending from this place to this place." So, `Abdullah ibn Al-Zubayr sold some of the property (including the houses) and paid his debt perfectly, retaining four and a half shares from the land (i.e. Al-Ghaabah). He then went to Mu'aawiyyah while `Amr ibn `Uthmaan, Al-Munthir ibn Az- Zubayr and Ibn Zam`ah were sitting with him. Mu'aawiyyah asked, "At what price have you appraised Al- Ghaabah?" He said, "One hundred thousand for each share," Mu’aawiyyah asked, "How many shares have been left?" `Abdullah replied, "Four and a half shares." Al-Munthir ibn Al-Zubayr said, "I would like to buy one share for one hundred thousand." `Amr ibn `Uthmaan said, "I would like to buy one share for one hundred thousand." Ibn Zam`ah said, "I would like to buy one share for one hundred thousand." Mu’aawiyyah said, "How much is left now?" `Abdullah replied, "One share and a half." Mu’aawiyyah said, "I would like to buy it for one hundred and fifty thousand." `Abdullah also sold his part to Mu’aawiyyah six hundred thousand. When Ibn Al-Zubayr had paid all the debts. Al-Zubayr's sons said to him, "Distribute our inheritance among us." He said, "No, by Allah, I will not distribute it among you till I announce in four successive Hajj seasons, 'Would those who have money claims on Al-Zubayr come so that we may pay them their debt." So, he started to announce that in public in every Hajj season, and when four years had elapsed, he distributed the inheritance among the inheritors. Al-Zubayr had four wives, and after the one-third of his property was excluded (according to the will), each of his wives received one million and two hundred thousand. The total amount of his property was fifty million and two hundred thousand..

Commentary : The Companions(may Allah be pleased with them)would always put their trust in Allah as He ought to be relied upon in all aspects of their lives, and this was evident in their submitting of their affairs to Allah Almighty and not fearing poverty.They would take from the world what Allah had decreed for them with a contented soul without squabbling over it, and there was a blessing in their lives.
In this hadeeth, Abdullah ibnAl-Zubayr reports a conversation that occurred between him and his father, when Al-Zubayribn al-’Awwaam(may Allah be pleased with him) took his position during the Battle of the Camel (whichconsisted ofAl-Zubayribn al-’Awwaam and Talhah ibn ‘Ubaydullah(may Allah be pleased with them)and those who were with them on one side, while ‘Alee ibn Abee Taalib (may Allah be pleased with him)and his companions were on the other;it occurred at the gate of Basra 36 years after the murder of ‘Uthmaan (may Allah be pleased with him)).Al-Zubayribn Al-‘Awwaam called his son ‘Abdullahand told him that either an oppressor or an oppressed would be killed that day in battle. He said that because both parties were acting upon their respective interpretations, he told him that he thought he would be killed that day unjustly.Perhaps that was because he did not intend to fight. He wanted to instruct his son to pay off his debts, and he informed him that the greatest of his concern was these debts.He thought that his debts would not leave anything of his wealth. His concern was valid because his debt was solarge that he feared it might not be repaid. For that reason, he asked ‘Abdullah to sell his assets and property andthereby pay off his debts.Then, he bequeathed one-third of his wealth in absolute terms, then a third of one-third to the sons of ‘Abdullah ibnAl-Zubayr specifically.The sons of ‘Abdullah ibn Al-Zubayr were of the same age as the children of Al-Zubayr, buthe singled out Abdullah's children alone because they increased in number.Khubayb and ‘Abbaad were the two sons of ‘Abdullah ibnAl-Zubayr, and there were no other children besides them in those days;at the same time,Al-Zubayr had nine boys and nine girls on the day of his bequest.Al-Zubayr began instructing his son ‘Abdullah to pay off his debts first by saying, “My son, if you should fail to pay part of the debts, appeal to my Master to help you.”‘Abdullah did not know what Al-Zubayr meant by his master, so he asked him, “My dear father! Who is your master?” He replied, “Allah.”This statement emanates from his complete submission to Allah and reliance on Him, and having trust in Him, the Glorified. He was his Master, his Helper, and his Assister in his life and after his death. As such, ‘Abdullah ibnAl-Zubayr swore by Allah that whenever he fell into distress whilst repaying the debts, he sought Allah’s help and said: “O Master of Al-Zubayr, repay for him his debts,” and He would pay off his debts, meaning Allah, in positive response to his supplication.
What Al-Zubayr expected happened.He was killed in this battle, but he died while he had not left behind any dinar or dirham, rather he had left two lands, one of which was al-Ghaabah, a vast area of land in hilly areas of al-Madeenah, eleven houses in al-Madeenah, two houses in al-Basrah, a house in al-Koofah, and a house in Egypt, and these estates were sold to pay off Al-Zubayr's debts.
‘Abdullah ibnAl-Zubayr mentions the cause of his father's debts.He recalled that a man would come to him with his wealth and would give it to him for safe-keeping and as a trust kept with him.But Al-Zubayr would say, “I will not accept it as a deposit; instead, I will take it as a liable loan,”in case he were to lose it, as this would grant more confidence to the owner of the wealth, and better protect the chivalry of Al-Zubayr(may Allah be pleased with him).
Then, ‘Abdullah went on to mention the source of his father's wealth.Al-Zubayr(may Allah be pleased with him) never became a ruler, nor did he collect taxes, or anything that would be a reason for collecting money.He meant by this to explain that the large amount of his wealth was not attained from thosesources concerning which people are perceived negatively. He clarified that most of the wealth that he acquired was from his share in thewar spoils that he gathered after every battle in which accompanied the Prophet ﷺ, or partook with Aboo Bakr, ‘Umar, and ‘Uthmaan, (may Allah be pleased with them). In other words, the source of his wealth was from war spoils and booty, and what the Prophet ﷺ had bestowed upon him.Thus, Allah granted him blessing in his wealth due to its good origin.
Afterward, his son ‘Abdullah counted what he owed of debt and found it to be two thousand multiplied by a thousand and two hundred thousand, meaning: two million and two hundred thousand dirhams. Hakeem ibn Hizaam met ‘Abdullah ibnAl-Zubayr and asked him, “How much debt does your father owe?”He concealed the total amount of the debt from him, and he replied that the debt was one hundred thousand; he did not lie in his words, as it does not negate an excess of the hundred [thousand].He was truthful in some, while he concealed the other amount. It was said: He only said to him: “One hundred thousand” and concealed the rest, lest Hakeem ibn Hizaam would think negativelyabout Al-Zubayr due to the large amount hehad borrowed, or thinkhe lacked firmness, orthat ‘Abdullah would fail to repay the debt. In these ways he could end up perceivingthat he was a person in need. However, Hakeem said, “By Allah, I do not perceive that your wealth will be enough for this debt.”So ‘Abdullah revealed the full amount to him, saying, “Tell me what you think if the debt amountedto two million and two hundred thousand.” When ‘Abdullah saw that Hakeem had perceived the issue of one hundred thousand to be a huge amount, he was compelled to disclose to him of all the debts, and let him know that he was able to repay them. However, Hakeem replied, “I do not see you all being able to repay this amount, so if you cannot handle part of it, then feel free to request assistance from me.”
‘Abdullah managed to sell al-Ghaabah for one million and six hundred thousand dirhams. So he proclaimed among the people, “If anyone has a financial right due on Al-Zubayr, then let him come to us at al-Ghaabah.”‘Abdullah ibn Ja’far ibn Abee Taalib(may Allah be pleased with him) came to him as he had lent four hundred thousand to Al-Zubayr, and he said to Abdullah ibn al-Al-Zubayr, “If you wish, I can forsake the claim in support of you out of generosity and grace, so I will not claim back my debt.” ‘Abdullah ibn Al-Zubayr replied, “Do not forsake your debt.” Ibn Ja’far said, “If you wish, you can place it with that amount that you will repay later, if you are going to delay the repayments.”He was suggesting to be placedat the end of the list of people who were due repayment.‘Abdullah replied, “Do not suggest delays.” Ibn Ja’far answered, “In that case, cut for me a portion of the land to repay my debt.”Ibn Al-Zubayr estimated perfectly for him the land, and he sold part of al-Ghaabah and some houses that were not part of al-Ghaabah, and he was able to repay his father’s debt.
He repaid him in full, and there were four and half portions left unsold of al-Ghaabah.Afterwards, ‘Abdullah ibn al-Zubayr came to Mu’aawiyah ibn Abee Sufyaan in Damascus.‘Amr ibn ‘Uthmaan ibn ‘Affaan, his brother al-Munthiribn al-Zubayr ibn al-‘Awwaam, and Ibn Zam’ah were with him.Mu’aawiyah asked, “At how much was al-Ghaabah estimated?”He answered him, “Every portion out of the original sixteen portions was estimated at one hundred thousand.”He asked, “How many portions are left?”He answered, “Four and half portions.”Al-Munthir ibn al-Zubayr said, “I have bought one portion for one hundred thousand.”‘Amr ibn ‘Uthmaan said, “I have taken one portion for one hundred thousand.” Ibn Zam’ah said, “I have bought a portion for one hundred thousand.”Then Mu’aawiyah asked, “Now how much is left?”He answered, “One and half portions.”He said, “I have taken it for one hundred and fifty thousand.”After every creditor had received his financial due, ‘Abdullah ibn Ja’far sold his share to Mu’aawiyah for six hundred thousand, making a profit of two hundred thousand.
Once Ibn al-Zubayr had completed repaying the debts of his father, the children of al-Zubayr told him, “Now, divide between us our inheritance.”However, ‘Abdullah said, “By Allah, I will not distribute the inheritance between you yet, until I proclaim during the Hajj season for four years,“Attention everyone!If anyone is owed by al-Zubayr any money, let him come to us, we will repay his debt.”This does not entail stopping the rightful inheritor from getting his right,which is the distributed portion and the ability to transact in his portion.That is because ‘Abdullah ibn al-Zubayr was a custodian of the estates of al-Zubayr, and he dealt with what was in the interests of paying off the debts first.He assumed that there was a possibility of having remaining debts, whereas distribution to the inheritors only happens after paying off all debts due on the deceased.
The reason he singled out the proclamation for the period of four years is that most likely the distance between Makkah and other distant lands can be travelled during that period in two years, and he intended for the news to reach all parts of the territory and return to him, so he could thereby be assured that he had absolved himself from the responsibility of his father.
He kept on proclaiming every year during the Hajj season, when people from all the corners of the Islamic State assemble, “Attention everyone!Whoever is owed by al-Zubayr anything, please come to us and we will pay off what he is owed.”When four years passed, he distributed the inheritance between them.Al-Zubayr had four wives when he died; they were, Umm Khaalid, al-Rabaab, Zaynab, and ‘Aatikah bint Zayd. ‘Abdullah removed the third portion of the remaining bequeathed wealth which al-Zubayr had bequeathed for the poor people.Every wife got one million two hundred thousand. The total of his remaining wealth was five million and two hundred thousand.
This hadeeth shows that it was among the guidance of the Companions (may Allah be pleased with them) to bequeath at times of war, and to bequeath for the grandsons if there are those inheritors who would legally prevent the inheritance from reaching them.
It also shows that it is permissible to delay the distribution of inheritance until all the debts of the deceased are repaid and his bequests are fully executed.
The hadeeth shows that it is part of the guidance of the Companions(may Allah be pleased with them) for the inheritor as well as the executor [if he wishes] to buy from the left-behind estates if theyare sold.
Italso shows the generosity of ‘Abdullah ibn Ja’far, hence, he was known as the ‘sea of generosity’ and it expounds the virtue and grace of both Ja’far and Hakeem ibn Hizaam.
The hadeeth contains a prohibition from being in debt for the one who cannot repay it or wouldspend it wrongly.
It was part of the guidance of the Companions to proclaim concerning the debts of the one known to have taken loans, and that the proclamation should occur during important seasons, as they are the main assemblies of the people.
The hadeeth motivates and inspires us to have firm trust in and reliance on Allah, the Mighty and Majestic.
It also expounds the blessings of Allah, the Glorified, for the holy warrior and the one striving in His path in his wealth during his lifetime and death..

3134

Narrated Ibn `Umar (may Allah be pleased with him): Allah's Messengerﷺsent a militant mission (Sariyyah)towards Najd - and `Abdullah ibn `Umar was in this expedition. They gained a great number of camels as war booty. The share of each one of them was twelve or eleven camels, and they were given an extra camel each..

Commentary : The spoils of war arecounted and then distributed among the soldiers who have participated in the fight. The person who has the authority to distribute the spoils is the commander of the militaryoperation or the one whom hedelegates for this responsibility.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet ﷺ sent an expeditiontowards Najd, which is a regionlocated in the middle of the Arabian Peninsula. This expedition is referred to in the hadeeth as Sariyyah, which is a division from the army that consists of no more than four hundred fighters, and ‘Abdullah ibn ‘Umar (may Allah be pleased with him) was a participant in this one.He reports that they acquired many camels and that the share of each one of them was eleven or twelve camels.The commander of the army gave everyone amongst them their share and granted them an extra camel from the spoils before their division. In a narration in Saheeh Muslim, it reads, “The Messenger of Allah gave us each an extra camel.”This extra share is called in Arabic Anfaal, and they are gifts from the spoils other than the share that is due to be divided so that he gave each one an extra amount above his share.That is because they did well in their fight; giving an additional amount is only for the one who does well in the war.
The reconciliation of the meaning between the two narrations - where in one it says the commander of the expedition was the one who gave them an extra reward from the spoils, and in the other that the Prophet ﷺ was the one who gave them above their allocated share - is that the commander of the expedition gave an extra reward from the spoils, while the Messenger of Allah ﷺ permitted him to so; thus it is allowed to attribute this act to each one of them in that respect.
Frome the benefits of this hadeeth is learning that ifa division from the army acquires spoils during the time it was separated from the army, then the acquired spoils are to be shared with the rest of the army.However, if it encamps in one town while the rest of the army is stationed in a different town, then it exclusively receives the spoils without sharing it with them.
This hadeeth establishesthe legitimacy of giving extra rewards from the spoils in order to motivate the fighters to do well in war..

3135

Narrated Ibn `Umar(may Allah be pleased with him): Allah's Messengerﷺused to give an extra share to some of the members of the Sariyyah he used to send, in addition to the shares they shared with the army in general.
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Commentary : An-Nafl is the name given to the additional amount the ruler gives to some soldiers above the share of spoils they are entitled to receive, based on obtaining an interest that he perceives.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺ used to send a Sariyyah – which is a division of the army that does not exceed four hundred in number - and he ﷺ used to give to some of the soldiers of these military units gifts that were exclusive for them, besides the spoils that were distributed to the whole army in general. They would obtain their common share and the specifically rewarded additional share from the Messenger of Allah ﷺ.This was for wisdom and different reasons, such as if a man was particularly offensive against the enemy, or he ascended a fortress and opened it to the Muslims until they overtook it, or he attacked the leader of the enemy’s army and killed him, thus managing thereby to defeat the enemy.The Righteous Caliphs used to do that as well.It was said that he ﷺ used to give the Nafl from the Khums (one-fifth of the entire booty).
This hadeeth shows that it is permissible to take into account the people of power and strength in war and to exclusively allocate them a gift in excess of others..

3136

Narrated Aboo Moosa (may Allah be pleased with him): We got the news of the migration of the Prophetﷺwhile we were in Yemen, so we set out migrating to him. We were, I and my two brothers, I being the youngest, and one of my brothers was Aboo Burdah and the other was Aboo Ruhm. We were over fifty (or fifty-three or fifty -two) men from our people. We got on board a ship which took us to the Negus ofAbyssinia, and there we found Ja`far ibn Abee Taalib and his companions with al-Najaaishee. Ja`far said (to us), "Allah's Messengerﷺhas sent us here and ordered us to stay here, so you too, stay with us." We stayed with him till we all left (Ethiopia) and met the Prophetﷺat the time when he had conquered Khaybar. He gave us a share from its booty (or gave us from its booty). He gave only to those who had taken part in the Battle with him. but he did not give any share to any person who had not participated in Khaybar's conquest except the people of our ship, besides Ja`far and his companions, whom he gave a share as he did them (i.e. the people of the ship).
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Commentary : The Prophet ﷺ had ordered some of his Companions to migrate to Abyssinia to escape in the interest of their religion and lives from the harm of the polytheists in Makkah. He ﷺ chose Abyssinia as a place to migrate to because its king, the Negus, was a just man, and among those who emigrated to it was Ja’far Ibn Abee Taalib (may Allah be pleased with him).That was before Allah ordered the Muslims to emigrate to al-Madeenah.
In this hadeeth, Aboo Moosaa al-Ash’aree (may Allah be pleased with him) reports that while he was in Yemen, he heard about the mission and migration of the Prophet ﷺ to al-Madeenah. He and others wanted to migrate to him in al-Madeenah, that is, he and his brothers Aboo Ruhm and Aboo Burdah, and with them, there were another fifty-two or fifty-three men from their people who had already reverted to Islam.When they boarded the ship from Yemen to reach Makkah, they were dropped off at Abyssinia, where they met Ja’far ibn Abee Taalib (may Allah be pleased with him) and those who were with him among the Muslim immigrants. They remained with them there until they all came to al-Madeenahafter the conquest of Khaybar in the seventh year of the migration.Khaybar was a town inhabited by Jews at a distance of 153 km from al-Madeenah.I was located to the north on the road to the Levant (al-Shaam).When they came, the Prophet ﷺ allocated for them their shares and gave them a portion of the booty acquired from the conquest of Khaybar. That was after he consulted with the campaigning Muslims concerning them, and they agreed, as the narration of al-Bayhaqee portrays.He did not grant anyone who had not witnessed the invasionanything except the passengers of the ship, namely Ja’far ibn Abee Taalib (may Allah be pleased with him) and those who were with him from among the emigrants from Makkah, and Aboo Moosa al-Ash’aree (may Allah be pleased with him) and those who had emigrated with him from amongst his people to Abyssinia.
This hadeeth expounds the merit and status of the early emigrants - such as Ja'far ibn Abee Taalib and Aboo Moosaa al-Ash'aree and those who were with them –and how they enjoyed two emigrations.
It shows that the ruler has the right to dispose of the wealth gained from the spoils and to exclusively allocate a part of it to the deputies of the Muslims and to those who have lost their wealth, as he ﷺgave to the people of the ship.
Itshows the suffering that the early Muslims endured with the Prophet ﷺ until they managed to convey the call of Allah to the people..

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 `Abdullah: The Prophetﷺstood up and delivered a sermon and pointing to the house of `Aaishah (may Allah be pleased with her) (i.e. eastwards), he said thrice, "Affliction (will appear from) here," and "from where the horn of Satan comes out (i.e. from the East).
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Narrated `Isaa ibn Tahmaan: Anas (may Allah be pleased with him) brought out to us two worn-out footwear without hair and with pieces of straps. Later, Thaabit Al-Banaanee told me that Anas said that they were the shoes of the Prophet ﷺ.
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Aboo Hurayrah(may Allah be pleased with him): Allah's Messengerﷺ said, "Neither do I give you (anything) nor withhold (anything) from you, but I am just a distributor (i.e.Qaasim), and I give as I am ordered."
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Narrated Khawla Al-Ansaariyyah (may Allah be pleased with her): I heard Allah's Messengerﷺsaying, "Some people spend Allah's wealth in an unjust manner; such people will be put in the Hellfire on the Day of Resurrection."
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Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messengerﷺsaid, "When Kosrae is ruined, there will be noKosrae after him; and when Caesar is ruined, there will will be no Caesar after him. By Him in Whose Hands my life is, you will spend their treasures in Allah's Cause."
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Narrated Ibn `Umar(may Allah be pleased with him): Allah's Messengerﷺused to give an extra share to some of the members of the Sariyyah he used to send, in addition to the shares they shared with the army in general.
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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 `Abdullah: The Prophetﷺstood up and delivered a sermon and pointing to the house of `Aaishah (may Allah be pleased with her) (i.e. eastwards), he said thrice, "Affliction (will appear from) here," and "from where the horn of Satan comes out (i.e. from the East). .

Narrated `Isaa ibn Tahmaan: Anas (may Allah be pleased with him) brought out to us two worn-out footwear without hair and with pieces of straps. Later, Thaabit Al-Banaanee told me that Anas said that they were the shoes of the Prophet ﷺ. .

Aboo Hurayrah(may Allah be pleased with him): Allah's Messengerﷺ said, "Neither do I give you (anything) nor withhold (anything) from you, but I am just a distributor (i.e.Qaasim), and I give as I am ordered." .

Narrated Khawla Al-Ansaariyyah (may Allah be pleased with her): I heard Allah's Messengerﷺsaying, "Some people spend Allah's wealth in an unjust manner; such people will be put in the Hellfire on the Day of Resurrection." .

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messengerﷺsaid, "When Kosrae is ruined, there will be noKosrae after him; and when Caesar is ruined, there will will be no Caesar after him. By Him in Whose Hands my life is, you will spend their treasures in Allah's Cause." .

Narrated Ibn `Umar(may Allah be pleased with him): Allah's Messengerﷺused to give an extra share to some of the members of the Sariyyah he used to send, in addition to the shares they shared with the army in general. .

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 `Abdullah: The Prophetﷺstood up and delivered a sermon and pointing to the house of `Aaishah (may Allah be pleased with her) (i.e. eastwards), he said thrice, "Affliction (will appear from) here," and "from where the horn of Satan comes out (i.e. from the East).
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Narrated `Isaa ibn Tahmaan: Anas (may Allah be pleased with him) brought out to us two worn-out footwear without hair and with pieces of straps. Later, Thaabit Al-Banaanee told me that Anas said that they were the shoes of the Prophet ﷺ.
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Aboo Hurayrah(may Allah be pleased with him): Allah's Messengerﷺ said, "Neither do I give you (anything) nor withhold (anything) from you, but I am just a distributor (i.e.Qaasim), and I give as I am ordered."
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Narrated Khawla Al-Ansaariyyah (may Allah be pleased with her): I heard Allah's Messengerﷺsaying, "Some people spend Allah's wealth in an unjust manner; such people will be put in the Hellfire on the Day of Resurrection."
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Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messengerﷺsaid, "When Kosrae is ruined, there will be noKosrae after him; and when Caesar is ruined, there will will be no Caesar after him. By Him in Whose Hands my life is, you will spend their treasures in Allah's Cause."
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Narrated Ibn `Umar(may Allah be pleased with him): Allah's Messengerﷺused to give an extra share to some of the members of the Sariyyah he used to send, in addition to the shares they shared with the army in general.
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