| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1701

Narrated ‘Aaishah (may Allah be pleased with her): Once the Prophet ﷺ sent sheep as Hady.
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Commentary : Allah, the Mighty and Majestic, has venerated the Sacred House. His Prophet ﷺas well has done likewise. He ﷺhas practically demonstrated as a Sunnah act that when a person himself does not go to the Haram to perform Hajj, then he should send a sacrificial animal to venerate the place and be more accommodative towards the poor of Makkah.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that once the Prophet ﷺsent forth the sheep to the House without assuming the Ihraam for Hajj or ‘Umrah and without anything among the prohibited things of the Ihraam being disallowed for him. The Hady is that animal that is sent to the Sacred House – from the camels, cows, sheep and goats – in order to be sacrificed there as a means of getting closer to Allah and as an act of showing gratitude towards Him.
The purpose of sending the Hady to the Sacred House is to grant abundance and show kindness to the neighbours of the Sacred House and its visitors among the poor and destitute. This is one of the best deeds to getting closer to Allah Almighty. This is because charity and charitable spending are among the best forms of worship, especially, if they are carried out in the Sacred City and upon those who have isolated themselves purely for the worship of Allah therein and those residing in its vicinity.
This hadeeth shows the legality of sending the sacrificial animal to the Haram by who is unable to go to perform Hajj or ‘Umrah..

1702

Narrated ‘Aaishah (may Allah be pleased with her): I used to make the garlands for (the Hady of) the Prophet ﷺ and he would garland the sheep (with them) and would stay with his family without assuming the Ihraam.
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Commentary : Allah, the Mighty and Majestic, has venerated the Sacred House. His Prophet ﷺas well has done likewise. He ﷺhas practically demonstrated as a Sunnah act that when a person himself does not go to the Haram to perform Hajj, then he should send a sacrificial animal to venerate the place and be more accommodative towards the poor of Makkah.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that she used to make garlands for the Prophet ﷺ. Al-Qalaaid (garlands): they are collars that are placed aaround the necks of the sacrificial animals – that is made by interlacing some of its strings with others. The Prophet ﷺwould place these garlands and collars aaround the necks of the sheep as he would place them aaround the necks of other animals such as the camels and cows, and then the Messenger of Allah ﷺwould send them to the Sacred Vicinity (a-Haram), while he would remain with his family in Al-Madeenah without entering into the state of Ihraam. He ﷺwould not make upon himself anything prohibited among the prohibited things of Ihraam such as applying perfume or engaging in sexual intercourse with his wives, or anything prohibited upon the one assuming the state of Ihraam.
This hadeeth shows the legality of garlanding the sheep from the sacrificial animals.
It highlights the legality of sending the sacrificial animal to the Haram by who is unable to go to perform Hajj or ‘Umrah..

1704

Narrated ‘Aaishah (may Allah be pleased with her): I twisted (the garlands) for the Hady of the Prophet ﷺ before he entered into the state of Ihraam.
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Commentary : Allah, the Mighty and Majestic, has venerated the Sacred House. His Prophet ﷺas well has done likewise. He ﷺhas practically demonstrated as a Sunnah act that when a person himself does not go to the Haram to perform Hajj, then he should send a sacrificial animal to venerate the place and be more accommodative towards the poor of Makkah.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that she prepared the garlands for the Hady of the Prophet ﷺ, i.e. she made collars which are placed aaround the necks of the sacrificial animals by interlacing some of the strings with other strings. The word “Hady” is a noun used for the animal that is offered for sacrifice among the camels, cows, sheep, or goats – to the Sacred Vicinity (Al-Haram) in order to be slaughtered there as a means of getting closer to Allah, the Mighty and Majestic, and as a way of showing gratitude to Him.
Her statement, “Before he entered into the state of Ihraam,” has the possibility to mean, before the year in which he entered into the state of Ihraam for Hajj; he ﷺsent the sacrificial animal with Aboo Bakr (may Allah be pleased with him) in the ninth year. It is also possible that she informed in this narration about his state in the year of his entering into his state of Ihraam. That is the tenth year of the Hijrah.
This hadeeth highlights the legality of putting a garland aaround the neck of the sacrificial animal and letting the wife prepare the garlands for the sacrificial animals.
It highlights the legality of sending the sacrificial animal to the Haram by one who is unable to perform Hajj or ‘Umrah and does not travel with it..

1705

Narrated ‘Aaishah (may Allah be pleased with her): I twisted the garlands of the Hady from the wool I had.
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Commentary : Allah, the Mighty and Majestic, has venerated the Sacred House. His Prophet ﷺas well has done likewise. He ﷺhas practically demonstrated as a Sunnah act that when a person himself does not go to the Haram to perform Hajj, then he should send a sacrificial animal to venerate the place and be more accommodative towards the poor of Makkah.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that she prepared the garlands for the Hady of the Prophet ﷺwhich are placed aaround the necks of the sacrificial animals by interlacing some of the strings with others. She explained that the garlands were made of wool, and mostly, the kind of garlands that are placed on a sacrificial animal is coloured, so that they can be more visible as a sign. The word “Hady” is a noun used for the animal that is offered for sacrifice among the camels, cows, sheep, or goats – to the Sacred Vicinity (al-Haram) in order to be slaughtered there as means of getting closer to Allah, the Mighty and Majestic, and as a way of showing gratitude to Him.
This hadeeth shows the legality of putting a garland aaround the neck of the sacrificial animal and letting one’s own wife prepare the garlands for the sacrificial animals.
It also points to the legality of making garlands of wool..

1707

Narrated ‘Alee (may Allah be pleased with him): Allah’s Messenger ﷺ ordered me to give in charity the skin and the coverings of the animals [Budan] which I had slaughtered.
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Commentary : The Messenger of Allah ﷺhas explained the rites of Hajj through his statements and actions. He has taught us that getting closer to Allah through offering the sacrificial animal and other good deeds ought to be offered solely for the sake of Allah, kind-heartedly and good-heartedly, venerating the bounties of Allah upon a Muslim and upon what He has helped fulfil in terms of the rites of Hajj.
In this hadeeth, ‘Alee ibn Abee Taalib (may Allah be pleased with him) reports that the Prophet ﷺcommanded him during the Farewell Hajj - this is the Hajj which the Messenger of Allah ﷺperformed in the tenth year of the Hijrah- to give the drapes and the skins of the sacrificial animals in charity which he has offered and driven to the Haram after they are killed and slaughtered. The purpose of this was to emphasise that a sacrificial animal in its entirety is for Allah and so that the poor as well as the needy benefit from all its parts. The Arabic word “Jilaal” [used in the hadeeth and means covering] is the plural of the word “Jull” and that is what an animal adorns of the drape, garland, and so on. The word “Budan”, which is mentioned in the hadeeth, are the animals that are offered to the Sacred House among the four-legged animals, namely, the camels, cows, or specifically the camels, in other to get closer thereby to Allah.
The reason to evidently mention the coverings and the skins is that sometimes it is presumed that the distribution and handing out are only related to the meats only. Hence, this played as an emphasis that every part that can potentially be of benefit as part of the slaughtered animal will be incorporated in the notion that it is for Allah and that is charitable and that is not specific to meats only.
This hadeeth shows the legality of appointing someone else to carry out all the actions concerning the sacrificial animals such as their slaughtering, the distribution of their meat and so on.
It highlights that one may not benefit from or sell anything which has been taken out for the sake of Allah, even if it is a small part thereof.
It also shows the legality of placing coverings over the backs of the sacrificial animals and thereafter giving them in charity to the poor, just as their skins and meat are given in charity..

1709

Narrated `’Aaishah (may Allah be pleased with her): “Five days before the end of Thoo al-Qa’daa, we set out from Al-Madeenah in the company of Allah’s Messenger ﷺ with the intention of performing Hajj only. When we approached Makkah, Allah’s Messenger ﷺ ordered those who had no Hady with them to finish their lhraam after performing Tawaaf around the Ka’bah and the ritual walking between Al-Safaa and Al-Marwah.” `’Aaishah added, “On the Day of Nahr (slaughtering of sacrifice) beef was brought to us. I asked, ‘What is this?' The reply was, 'Allah's Messenger ﷺhas slaughtered (sacrifices) on behalf of his wives.'"
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Commentary : There are three kinds of Hajj. First, the Tamattu’, and that is that the pilgrim assumes the Ihraam of ‘Umrah during the months of Hajj – they are Shawwaal, Thoo al-Qa’dah and Thoo al-Hijjah – and after completing the rites of ‘Umrah he exits his Ihraam. Then, he again enters into the state of Ihraam for Hajj during the same year. Second, the Qiraan, which entails that the pilgrims enter into the state of Ihraam both for Hajj and ‘Umrah. The third is the Ifraad, which means that the pilgrim enters into the state of Ihraam for Hajj only.
In this hadeeth, ‘Aaishah, the Mother of the Believers, reports that the Prophet ﷺleft Al-Madeenah in the tenth year of the Hijrah to perform his Farewell Hajj. There were only five nights left from the month of Thoo al-Qa’dah. When they left Al-Madeenah, they had intended to perform an Ifraad-kind of Hajj and it did not occur in their minds that they could perform ‘Umrah along with it. The reason for that was that the Companions did not know that ‘Umrah can be performed in the months of Hajj, as this was widespread a belief in the time of ignorance before Islam. When they got closer to Makkah, the Prophet ﷺcommanded those who did not have sacrificial animals with them to perform Tamattu’ by performing ‘Umrah first. Accordingly, they first performed the Tawaaf of the Ka’bah then performed the ritual walking between the Safaa and al-Marwah. And lastly, they had a haircut to exit from their Ihraam. Afterwards, they entered the state of Ihraam for Hajj when the rites of Hajj commence on the Day of Tarwiyah, on the eighth of Thoo al-Hijjah.
The Prophet ﷺperformed the Qiraan-type of Hajj by combining the ‘Umrah with the Hajj whilst maintaining the same Ihraam without exiting it; that was because he took the sacrificial animal along with him from Thoo al-Hulayfah. When it was the Day of Nahr (Day of Sacrifice) – the tenth of Thoo al-Hijjah – the cow meat was brought to the wives of the Prophet ﷺ. Thereupon, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her), asked about it, and the people informed her that the Prophet ﷺslaughtered the sacrificial animals, namely, cows, on behalf of his wives.
This hadeeth reveals the permissibility of suspending the Ifraad-kind of Hajj and assuming the Tamattu’-type of Hajj and ‘Umrah for the one who has not taken a sacrificial animal along with him.
It shows the legality of appointing an agent for slaughtering the sacrificial animal..

1710

Narrated Naafi’ that `Abdullah (ibn `Umar) used to slaughter (his sacrifice) at the Minhar. ('Ubaydullah, a sub-narrator said, "The Manhar of Allah's Messenger ﷺ.")
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Commentary : The Companions (may Allah be pleased with them) were endowed with love for the Messenger of Allah ﷺand keenness to follow his example and footsteps in all his movements and stillness. The staunchest and most keen of all of them was ‘Abdullah ibn ‘Umar (may Allah be pleased with him).
In this hadeeth, Naafi’, the freed slave of ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) was so eager to slaughter his sacrificial animal at the place where the Prophet ﷺslaughtered his at Minaa near al-Jamarah as-Sughraa, and that is the first stone pillar next to Masjid al-Khayf situated in Minaa. It is worth noting that Minaa in all its entirety is a place for sacrifice as it is narrated in Saheeh Muslim by Jaabir (may Allah be pleased with him) who reported that the Messenger of Allah ﷺstated, “I have slaughtered here, while the whole of Minaa is a place of sacrifice, hence, sacrifice [the animals] at your dwellings,” however, Ibn ‘Umar (may Allah be pleased with him) used to ascertain the place where the Messenger of Allah ﷺsacrificed and was persistent in slaughtering his sacrifice there too. This was his habit in all places and contexts that had a connection with the Prophet ﷺ. .

1711

Narrated Naafi’: Ibn `Umar used to send his Hady from Jam' (to Mina) in the last part of the night with the pilgrims amongst whom there were free men and slaves, till it was taken into the Manhar (slaughtering place) of the Prophet ﷺ..

Commentary : The Companions (may Allah be pleased with them) were bestowed with love for the Messenger of Allah ﷺ and eagerness to follow his example and footsteps in all his movements and stillness. The staunchest and most eager of them all was ‘Abdullah ibn ‘Umar ibn al-Khattaab (may Allah be pleased with him).
In this hadeeth, Naafi’, the freed slave of ‘Abdullah ibn ‘Umar, reports that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) used to send his sacrificial animals – these are the four-legged animals among the sheep, goats, camels or cows which are taken to be slaughtered in hajj from “Jam’” - at last part of the night. “Jam’” is the other name for Muzadalifah, which is the name for the place where the pilgrims encamp after pouring out from ‘Arafaat. They spend the night of the tenth of Thoo al-Hijjah there. It is there where the Sacred Monument (Al-Mash’ar al-Haraam) lies, and it is about 12 km away from ‘Arafah. It is next to the monument of Minaa. Al-Muzdalifah is called “Jam’” because the two prayers, Maghrib and ‘Ishaa are combined therein. It was said: It is described as thus because of the action of its dwellers, as they assemble there and turn towards Allah, meaning, they get closer to Allah by halting there.
He (may Allah be pleased with him) would drive the sacrificial animals until they reached the place where the Prophet ﷺsacrificed his animals in Minaa near al-Jamarah as-Sughraa and that is the first stone pillar just after Masjid al-Khayf that is situated in Minaa. Also, it is worth noting that Minaa in all its entirety is a place for sacrifice as it is narrated in Saheeh Muslim by Jaabir (may Allah be pleased with him) that the Messenger of Allah ﷺstated, “I have slaughtered here, while the whole of Minaa is a place of sacrifice, hence, sacrifice [the animals] at your dwellings,” however, Ibn ‘Umar (may Allah be pleased with him) used to ascertain the place where the Messenger of Allah ﷺsacrificed and was persistent in slaughtering his sacrifice there too. This was his habit in all places and contexts that had a connection with the Prophet ﷺ.
He (may Allah be pleased with him) would send his sacrificial animals with the pilgrims consisting of free people and slaves. There is no stipulation anywhere about sending the sacrificial animals with free people instead of slaves.
This hadeeth shows the legality for a slave to perform Hajj..

1713

Narrated Ziyaad ibn Jubayr: I saw Ibn `Umar (may Allah be pleased with him) passing by a man who had made his Badana (sacrificial animal) sit to slaughter it. Ibn `Umar said, "Slaughter it while it is standing with one leg tied up as is the tradition of Muhammad ﷺ."
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Commentary : The Hajj is the fifth pillar among the pillars of Islam, which the Messenger of Allah ﷺhas explained its rituals both by his statements and actions. The noble Companions (may Allah be pleased with them), thereafter, transmitted them just as they learned them from the Prophet ﷺ.
In this hadeeth, the Taabi’ee, Ziyaad ibn Jubayr reports that he saw ‘Abdullah ibn ‘Umar (may Allah be pleased with him) who happened to pass by a man who had made his badanah sit and lie down – a badanah happens to be specifically from the camels – on the ground at Minaa, in order to slaughter it, Ibn ‘Umar (may Allah be pleased with him) instructed him to keep it standing with its left leg ties, then to slaughter it while it is standing. He explained that this is the Sunnah of the Messenger of Allah ﷺ. The Nahr (slaughtering by stabbing) of camels consists of stabbing them with a dagger or something of that nature at the cavity between their bottom parts of necks and chests. It is said: the wisdom of specifying the camels with the act of Nahr while they are standing is due to their long necks. This is because if a camel was slaughtered at the area closer to its head, then the blood flowing from the heart to the area of slaughter would be at a greater distance, which would not assist the letting out of all the blood easily, contrary to the act of Nahr at the last part of the neck. It closes the distance and helps the heart with forcing the whole blood out. As for the cows and sheep, the normal slaughtering technique is suitable for them.
This hadeeth highlights that one should teach the ignorant person and avoid remaining silent at seeing an act contradictory to the Sunnah, even if that act may be permissible.
The statement of the Companion, “Part of the Sunnah is doing this in this manner,” takes the ruling of elevating that [act] to the Prophet ﷺ. .

1715

Narrated Anas ibn Maalik (may Allah be pleased with him): The Prophet ﷺ offered the Thuhr prayer, four units at Al-Madeenah and two units of `Asr prayer at Thoo al-Hulayfah. [According to another narration: “Then the Prophet ﷺ passed the night there till dawn and then he offered the Fajr prayer and mounted his Mount. And when it arrived at Al-Baydaa', he ﷺassumed Ihraam for both `Umrah and Hajj."
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Commentary : The Hajj is the fifth pillar among the pillars of Islam. The Messenger of Allah ﷺhas explained the rituals of Hajj both by his statements and actions. The noble Companions (may Allah be pleased with them), thereafter, transmitted them just as they learned them from the Prophet ﷺ.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Messenger of Allah ﷺperformed the four units of the Thuhr prayer while he was in Al-Madeenah on the day he travelled to perform the Farewell Hajj. That was in the tenth year of the Hijrah. He ﷺprayed the full prayer and did not shorten it as he was a resident at that point of time. Then, he ﷺleft and performed two units for the ‘Asr prayer when he reached Thoo al-Hulayfah , i.e. he ﷺshortened the ‘Asr prayer there. Thoo al-Hulayfah is the Meeqaat of the people of Al-Madeenah, which is now known as Aabaar ‘Alee, a well-known location right at the onset of the road of Al-Madeenah that leads one to Makkah. The distance between it and Al-Madeenah is about 13 km, and between it and Makkah is approximately 408 km; it is the farthest of all the boundaries from Makkah.
Then, the Prophet ﷺspent the night at Thoo al-Hulayfah until he performed the Fajr prayer therein. Then, he mounted his she-camel, and when it stood up and halted with him at al-Baydaa’, the Prophet ﷺproclaimed the Ihraam of ‘Umrah and Hajj. He said, “Labbayka, both for the ‘Umrah and Hajj,” as it is mentioned in the narration of Saheeh Muslim. The Baydaa’ is a specific location between Makkah and Al-Madeenah, a place above the two mountains of Thoo al-Hulayfah when ascending from the valley, which is just a mile away from Thoo al-Hulayfah. It is reported in the two Saheeh Books that the Prophet ﷺproclaimed for Hajj after he had performed prayers in the mosque. This entails that the proclamation happened more than once.
This hadeeth shows the legality of shortening the prayers while travelling, and the legality of performing the Qiraan-type of Hajj..

1716

Narrated ‘Alee (may Allah be pleased with him): The Prophet ﷺ sent me to supervise the (slaughtering of) Budn (Hady camels) and ordered me to distribute their meat, and then he ordered me to distribute their covering sheets and skins. 'Alee added in another narration, "The Prophet ﷺ ordered me to supervise the slaughtering (of the Budn) and not to give anything (of their bodies) to the butcher as wages for slaughtering."
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Commentary : The Hajj is the fifth pillar of Islam, and the Messenger of Allah ﷺexplained its rituals with his words and actions, and the honourable Companions (may Allah be pleased with them) transmitted them to us as they learned them from him ﷺ.
In this hadeeth, ‘Alee ibn Abee Taalib (may Allah be pleased with him) reports that the Prophet ﷺsent him to oversee the slaughtering of the sacrificial camels and their distribution among the poor and needy. In the narration of Bukhaaree, it reads, “The Prophet ﷺdrove for sacrifice a hundred badanah. In Saheeh Muslim, from the hadeeth of Jaabir (may Allah be pleased with him), it is mentioned, “The Prophet slaughtered sixty-three animals with his hands, then, he appointed ‘Alee to take over the responsibility and he slaughtered the rest, meaning, what was left of them, made him is a participant in the sacrificial animals towards the place of slaughter.”
The Arabic word “Budn” is the plural of badanah and it is from the four-legged cattle which is offered and sent to the Sacred House in order to draw closer to Allah Almighty, and it is of camels exclusively, and it was said: “Budn” is used to denote camels and cows.
The Prophet ﷺcommanded him to divide its meat among the needy, so he divided it, then he commanded him to divide its drapes and its skins, so he divided them too. The word “Jilaal” is whatever an animal adorns such as a drape or a garland or something of that like. This is so that nothing of it will come back to him since he gave it for the sake of Allah. He also instructed him not to give the butcher anything of it as a payment for his work on it. Giving the butcher something of it in exchange for what he did and his slaughtering entails being a sale, and it is not permissible to sell any of its meat. However, there is nothing wrong with giving it as a charity, gift, or something above his right.
This hadeeth is that it demonstrates delegating and making someone an agent to carry out the actions pertaining to the sacrificial animals such as slaughtering it and dividing its meat, and so on.
It highlights that it is not allowed to sell what is intended for the sake of Allah Almighty, even if it is a small part of it..

1719

Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him): 'We never ate the meat of the Budn for more than three days of Minaa. Later, the Prophet ﷺ gave us permission by saying: 'Eat and take (meat) with you. So, we ate (some) and took (some) with us.’" I asked `Ataa', "Did Jaabir say (that they went on eating the meat) till they reached Al-Madeenah?" `Ataa' replied, "No."
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Commentary : Islamic law has taken the condition of society and its needs into consideration. It has built a coherent Muslim society where all its members act in unity such that whenever a calamity befalls anyone of them, everyone stands shoulder-to-shoulder to assist in removing it from him.
In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with him) reports that they did not use to eat from the meat of their sacrificial animals above the three days of Minaa, which is known as the Days of Tashreeq, namely the eleventh, twelfth, and thirteenth of Thoo al-Hijjah. The animals mentioned in the hadeeth refer to the cows and camels which they took with them to the Haram to offer as a sacrifice to draw nearer to Allah. He (may Allah be pleased with him) explained that anytime over this period would be to distribute the meat among the poor, to meet their need and comfort them in their plight and extend a helping hand to them. However, after that, the Prophet ﷺpermitted them to eat from it, and to take from it as a provision in their journey.
The Taabi’ee, ‘Abdul Malik ibn ‘Abd al‘Azeez ibn Jurayj asked ‘Ataa’ ibn Abee Rabaah – the sub-narrator of the hadeeth from Jaabir ibn ‘Abdullah (may Allah be pleased with him) -, “Did Jaabir say, ‘Until we came to Al-Madeenah?’” ‘Ataa’ replied, “No.” However, in Saheeh Muslim, it is “Yes” instead of “No.” The reconciliation between these two replies is by taking the fact into account that he had forgotten, thus he said, “No.” Thereafter, he remembered, and he replied, “Yes.” Or the meaning of his statement, “No,” is not the negation of the ruling, rather its meaning is that Jaabir did not elucidate the continuation of this from them until they reached Al-Madeenah. Based on this, the meaning of his statement in one narration will be, “We would take the meat of the sacrificed animals as a provision to Al-Madeenah, , i.e. when heading back to Al-Madeenah, which does not denote that the meat remained with them until they reached Al-Madeenah.
This hadeeth has been used as proof of establishing abrogation within the compendium of the Sunnah. This is an example of an act of Sunnah abrogating the other act of Sunnah. It was said: that this is not an act of abrogation, rather, there was a previous prohibition due to a legal reason, which when the latter disappeared, the ruling of prohibition became inapplicable. The legal reason for prohibiting hoarding initially then allowing it thereafter was the people’s need and a great number of poor. When the legal reason that obligated this ceased, he ﷺcommanded them to eat it and save (hoard). What Muslim has narrated in his Saheeh from ‘Abdullah ibn Waaqid reinforces this understanding, wherein he says, “The Messenger of Allah ﷺprohibited from consuming the meat of sacrificed animals after three days …,” it also contains, “… He ﷺstated, ‘I only prohibited you due to the horde who marched [to here] steadily; now, you may eat, hoard and give it away in charity.” The Arabic word “Daaffah” means a horde of weak Bedouins who came in to receive aid.
This hadeeth shows that a ruling rotates with its legal reason in terms of its existence and inexistence.
It also contains refutation against the one who perceives that it is not allowed to hoard food for the next day and that one who saves anything even if little is not entitled to receive the attribution of the friendship of Allah and that one who hoards has misperceived Allah, the Upholder..

1726

Narrated Naafi’: Ibn ‘Umar said: Allah's Messenger ﷺ got his head shaved after performing his Hajj.
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Commentary : The Hajj is the fifth pillar of Islam, and the Messenger of Allah ﷺexplained its rituals with his words and actions, and the honourable Companions (may Allah be pleased with them) transmitted them to us.
In this hadeeth, ‘Abdullah ibn ‘Umar ibn al-Khattaab (may Allah be pleased with him) reports that the Messenger of Allah ﷺshaved his hair in the Farewell Hajj, which happened in the tenth year of the Hijrah.
Shaving means removing all the hair on the head completely and it is only allowed for men. It is one of the symbols of Hajj. It is the act by which a person in Ihraam exits from his Ihraam and it happens on the Day of Sacrifice, on the tenth day of Thoo al-Hijjah.
Shortening the hair is performed in lieu of shaving the head for women, as well as all those who do not wish to shave the head among men. Nonetheless, shaving the head is better for the men because it is the Sunnah of the Messenger of Allah ﷺand because Allah gave it precedence in mention in His Book. He stated, {You will surely enter al-Masjid al-Haraam (The Sacred Mosque) in safety with your heads shaved or [hair] shortened.} [Quran 48:27]. This act (shaving the head) is more effective in worship, is more revealing of the devotion and humility and more demonstrates the sincerity of the intention. As for the one who shortens his hair, there is something left upon him by which he beautifies himself, unlike the one who gets his head shaved off. The latter feels that he has left all that for the sake of Allah. It also contains the meaning of complete submission to Allah, the Mighty and Majestic.
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1727

Narrated ‘Abdullah ibn ‘Umar (may Allah be pleased with him): Allah's Messenger ﷺ said, "O Allah! Be merciful to those who have their head shaved." The people said, "O Allah's Messenger ﷺ! And (invoke Allah for) those who get their hair cut short." The Prophet ﷺ said, "O Allah! Be merciful to those who have their heads shaved." The people said, "O Allah's Messenger ﷺ! And those who get their hair cut short." The Prophet ﷺ said (the third time), "And to those who get their hair cut short."
Al-Layth reported that Naafi` said that the Prophet ﷺ had said once or twice, "O Allah! Be merciful to those who get their heads shaved," and ‘Ubaydallah reported that Naafi’ said: on the fourth time he added, "And to those who have their hair cut short."
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Commentary : The Messenger of Allah ﷺhas explained the rituals of Hajj with his statements and actions. Thereafter, the noble Companions (may Allah be pleased with them) transmitted them to us in full detail, so that the people are fully and evidently acquainted about their worship.
In this hadeeth, Ibn ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺrepeated the supplication for those who shave their hair off in their rituals of Hajj that Allah bestows His mercy upon them. This happened during the Farewell Hajj in the tenth year of the Hijrah or during the year of al-Hudaibiyah or during both occasions.
The Companions (may Allah be pleased with them) asked him to supplicate for those who shorten their hair just as he supplicates for those who shave their hair. He, thereafter, responded to them by adding [in his supplication], “And also those who shorten their hair,” either during the second, third or fourth time. Shaving the head entails the complete removal of hair on the head, whereas shortening means cutting parts of the hair on the head. This statement is indicative of the legality of both the acts, but however, shaving the head is better than shortening the hair for the men. This is because it is that act of the Messenger of Allah and it is because Allah mentioned it first in His Book. He Almighty stated, {You will surely enter the Sacred Mosque in safety with your heads shaved or [hair] shortened.} [Quran 48:27]. This act [shaving the head] is more effective in terms of worship, is more revealing of the devotion and humility and more demonstrates the truthfulness of the intention. As for the one who shortens his hair, there is something left upon him by which he beautifies himself, unlike the one who gets his head shaved off. The latter feels that he has left all that for the sake of Allah. It also contains the meaning of complete dedication to Allah, the Mighty and Majestic.
Shaving the head is prescribed only for men while women are ordered to cut from their hair, so they exit their Ihraam.
The acts of shaving and cutting the hair are from the rites of Hajj with which the pilgrim exits his Ihraam. It takes place after throwing the Jamrah of ‘Aqabah, after slaughtering his Hady, if he had it, and before the Tawaaf of Ifaadah. It takes place in ‘Umarh after completing the ritual walking between al-Safaa and al-Marwah.
This hadeeth shows that it is permissible to ask Allah to invoke His mercy upon the living just like it is allowed to do it for the dead..

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Narrated ‘Abdullah ibn ‘Umar (may Allah be pleased with him): The Prophet ﷺ and some of his Companions got their heads shaved and some others got their hair cut short.
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Commentary : The Hajj is the fifth pillar of Islam, and the Messenger of Allah ﷺexplained its rituals with his words and actions, and the honourable Companions (may Allah be pleased with them) transmitted them to us.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺand a group of his Companions shaved their heads, while some others shortened their hair and did not shave their heads. This happened in the Farewell Hajj in the tenth year of the Hijrah. This is indicative of the legality of both actions, however, shaving the head is better than shortening the hair for the men. This is because it is the Sunnah of the Messenger of Allah ﷺand it is because Allah placed first in His Book. He Almighty stated, “You will surely enter al-Masjid al-Haraam (The Sacred Mosque) in safety with your heads shaved or [hair] shortened.” [Quran 48:27]. This act [shaving the head] is more effective in terms of worship, is more revealing of the devotion and humility and more demonstrates the truthfulness of the intention. As for the one who shortens his hair, there is something left upon him by which he beautifies himself, unlike the one who gets his head shaved off. The latter feels that he has left all that for the sake of Allah. It also contains the meaning of complete dedication to Allah, the Mighty and Majestic.
Shaving the head is prescribed only for men while women are ordered to cut from their hair, so they exit their Ihraam.
The acts of shaving and cutting the hair are from the rites of Hajj with which the pilgrim exits his Ihraam. It takes place after throwing the Jamrah of ‘Aqabah, after slaughtering his Hady, if he had it, and before the Tawaaf of Ifaadah. It takes place in ‘Umarh after completing the ritual walking between al-Safaa and al-Marwah..

Tareq ibn Shehab narrated, “Marwan was the first one to deliver a sermon before the Eid prayer. A man stood up and said, ‘Prayer should precede sermon.’ He (Marwan) said, ‘It has been done away with.’ Abu Saeed remarked, ‘This man has performed what he should do. I heard the Messenger of Allah ﷺ saying, ‘Whoever among you sees something abominable should modify it with his hand, if he is not able to do it, then (he should modify it) with his tongue, and if he is not able to do it, then (he should modify it) with his heart, which is the least level of faith.’”.

Commentary : Allah honors and prefers the Muslim nation to other nations, for it enjoins goodness, forbids evil, and gently advises people, the qualities that transform any society into a virtuous one. This hadith related that the first person who delivered the Eid speech before performing the prayer was Marwan ibn Al-Hakam, the governor of Medina assigned by Caliph Muawiyah ibn Abi Sufian. He became the caliph in the year of 64 after Prophetic immigration. It was mistakenly narrated that the first person did that was Omar, Othman, Muawiyah, or Abdullah ibn Az-Zubeir. On the contrary, it was proven that the Prophet ﷺ and his four Caliphs used to pray before delivering the Eid speech as Ibn Abbas narrated in the two Sahihs, “I witnessed the Eid with the Messenger of Allah, Abu Bakr, Omar, and Othman. They all prayed before the speech." In the narration of Bukhari, Marwan mentioned why he did that. He said, "People do not sit to listen to our speech after the prayer, so I delivered it before the prayer." Most of the people used to leave after the prayer and only some listened to Marwan's speech. He may have done that thinking that it was something in which he could follow his own opinion. Once he changed the Prophet's tradition, one of the attendees came and denounced his behavior. That person may have been Abu Masoud as in Imam Abderazzaq's narration but it was narrated in Sahih Bukhari that he was Abu Saeed himself, this hadith's narrator. Perhaps, this situation happened more than once and that every time Marwan was contradicted by someone. On the other hand, if it happened once, it would be possible that Abu Saeed first denounced Marwan's behavior, as in Bukhari's narration, then Abu Masoud. Marwan's response, "It has been done away with" may mean that: (1) People used to leave, for they were in a hurry, or (2) He left the proven tradition of praying before delivering the speech on purpose. Abu Saeed approved the man’s denouncing Marwan and said, "This man has performed what he should do." He denounced the evil with his tongue, for he could not change the ruler's behavior by his hands. Then Abu Saeed narrated the Prophet's hadith. The hadith states that if a person sees something evil and corrupting, he has to change it with his hand provided that his knowledge and ability. If he cannot change it with his hands, he has to wisely and kindly remind people about its prohibition. Changing the reality may be achieved by gentleness and wisdom away from swords. If he is unable to change it by word or tongue, he has to denounce it with his heart and resolve that if he were able to remove it, he would do it. Denouncing evil with one's heart is the lowest reaction that a believer has to bring, so the Prophet ﷺ said as in Ibn Masoud's narration in Sahih Muslim, "Beyond that, there is no faith even as the extent of a mustard seed." This hadith shows that there are two conditions of the obligation of enjoining the good and forbidding the evil: (1) Knowledge of whether that action is good or evil, for the ignorant person cannot determine that, and (2) The ability to do so, for it is enough for the unable person to hate the evil with his heart. Abu Saeed's comment confirmed that Marwarn was the first one to display that behavior, for if the Prophet ﷺ or his companions showed that behavior, Abu Saeed would not call it evil as in his comment. Moreover, Abu Saeed held Marwan to prevent him from delivering the speech but the latter insisted on doing so. This hadith contains the following benefits: (1) It urges us to gradually enjoin the goodness and forbid the evil, each based on his ability, (2) It confirms the legitimacy of opposing rulers' behavior if they accept advice in public and this does not lead to another evil, (3) It clarifies that denouncing evil is a part of faith, (4) It shows that one's faith is subject to increase and decrease, (5) It stresses that Islam's rites cannot be changed or reordered. Once rulers try to do so, they have to be opposed as long as a person is able to do so and his denouncing will not lead to a greater evil..

Abdullah ibn Masoud narrated that the Messenger of Allah ﷺ said, “Allah has not sent a prophet to a nation before me but he (a prophet) had disciples and companions following his way and obeying his command. Afterward, there came successors who said what they did not practice and practiced what they were not commanded to do. Whoever strove against them with his hand was a believer, whoever strove against them with his tongue was a believer, and whoever strove against them with his heart was a believer. There is no faith beyond that even to the extent of a mustard seed.” Abu Rafi' said, “I narrated this hadith to Abdullah ibn Umar but he disapproved of the narration. When Ibn Masoud came and stayed at Qanat, Abdullah ibn Umar asked me to accompany him to visit him (Ibn Masoud) during his illness. I went with him and asked Ibn Masoud about the Hadith when we sat (before him). He narrated it in the same as I narrated it to Ibn Umar.”.

Commentary : The Prophets' calls are of common features. All were resisted by some or lots of their people. All were followed by some of their people who afterward conveyed their calls. Over decades and centuries, people began to gradually move away from the truth. The one adhering to this truth had to resist them as much as he could. In this hadith, the Prophet ﷺ confirmed that all Prophets that Allah had sent had disciples and companions following their ways and obeying their commands. Afterward, there came successors and hypocrites who said what they did not practice and practiced what they were not commanded to do while claiming and complimenting themselves on following their prophet's guidance. On the contrary, they were committing and spreading corruption. Every believer has to strive against those people based on his ability. Whoever strives against and tries to remove their evil with his hand or tongue is a believer. Moreover, whoever hates their evil with his heart is a believer, for he wishes he had been able to remove these evils with his hand or tongue but he was unable to do so. There is no faith beyond that even to the extent of a mustard seed, for if one does not hate the evil even if with his heart but pleases it, it is an approval of disbelief. This hadith shows that there are two conditions of the obligation of enjoining the good and forbidding the evil with hands or tongue: (1) Knowledge of whether that action is good or evil, for the ignorant person cannot determine that, and (2) The ability to do so, for it is enough for the unable person to hate the evil with his heart. Striving against evils by one's hands is only for those being able to change them without a conflict such as those in charge and rulers. Striving against evils by one’s tongue is by showing and calling for the truth. Striving against evils by one's heart is by rejecting, hating, and displeasing them. Abu Rafi' said, “I narrated this hadith to Abdullah ibn Omar but he disapproved of the narration.” Ibn Omar’s disapproval may be interpreted that he wanted to check the authenticity of the hadith, for one may unwillingly increase, decrease, or even distort his own narrations. He did not mean to accuse Abu Rafi’, for all people were vulnerable to forget. Ibn Omar knew that Abu Rafi’ was a great companion with a high level of justice and honesty. When Ibn Masoud came to Medina, Ibn Omar commanded Abu Rafi’ to go with him to visit Ibn Masoud. When they sat with him, Abu Rafi’ asked Ibn Masoud about this hadith, so Ibn Masoud narrated it to him just as Abu Rafi’ had narrated it to Ibn Omar. Abu Rafi’ did that to make sure of the hadith context and defend his narration. Finally, this hadith contains the following benefits: (1) It includes one of the signs of the Prophet’s prophethood, (2) It stresses the necessity of enjoining what is right and forbidding what is wrong, according to people’s conditions, (3) It clarifies the virtue of the Prophet’s companions, for they presented his properties and selves for the sake of this religion, (4) It shows that changing the evil is part of the Islamic faith, and (5) It refers that one’s faith increases and decreases..

Jaber ibn Abdullah narrated, “The Messenger of Allah ﷺ said, ‘Hearts’ callousness and sternness is in the East while faith is among the people of the Hijaz.’”.

Commentary : People vary in faith, piety, behavior, and even the degrees of their evil acts. The Prophet used to teach us people's various attributes so that we can deal with them in the proper way they deserve. In this hadith, he informed us that we find people of hard hearts, lack of understanding, and refusing the truth due to disbelief in the East. A narration in the two Sahihs reported by Abu Masoud Uqbah ibn Amr clarified that they are the people of Rabi’a and Mudar. This was during the era of the Prophet ﷺ. They were hard people due to the harsh conditions they were living in. It was said that he may have meant all areas of the East: Middle, Near, and Far. After the Prophet's death, these two tribes had many trials such as: (1) Many people disbelieved once again, and (2) Some claimed prophethood as Museilemah, the Liar. The Prophet meant that they were subject to obey the devil and disbelieve the Islamic message. On the other hand, he informed us that we find deep faith, tranquillity, and comfort in the people of Hijaz, i.e. Mecca, Medina, and their environs. It is called "hijaz," for some potential reasons: (1) It separates Najd from Sara, (2) It separates Ghaur from Levant, or (3) It is surrounded by mountains. Finally, this hadith confirms the virtue of the people of Hijaz over other people..

Abu Hurairah narrated, “The Messenger of Allah ﷺ said, ‘You will not enter Paradise until you believe and you will not believe until you love one another. May I tell you something you can do to make you love one another? Spread the greetings of salam (peace) among you.’”.

Commentary : The Prophet ﷺ used to teach his companions and nation the virtues of righteous deeds that display a feeling of affection among them and raise their ranks in the Hereafter. He also warned us against reasons for hatred and disharmony. Spreading the greetings of peace is one of the causes of love and harmony among Muslims. In this hadith, the Messenger of Allah ﷺ clarified that only believers will enter Paradise and added that love among believers is part of the perfect faith. He said, "You will not enter Paradise until you believe." He means that our faith is neither complete nor benefits us until we love one another. Then he guides us to the best attributes for getting that kind of love in Muslim society which is to declare, act upon, and spread peace among Muslims. Peace is the greeting that Allah, the Almighty, has prescribed for His servants. Once a Muslim passes by another Muslim, relative or stranger, he greets him with peace. Allah made spreading peace a reason for love and affection among Muslims, which is a reason for getting a perfect faith and prevailing the word of Islam. On the other hand, hatred and conflict are reasons for spreading division among Muslims. The form of that greeting as in the narration of Abu Daoud and others is to say, “Peace, mercy, and blessings of Allah be upon you.” Finally, this hadith contains the following benefits such as: (1) The command to spread the greeting of peace among Muslims, for it spreads love and safety among them and (2) It is proof that love is a reason for the perfect faith..

Tamim Ad-Dary narrated that the Prophet ﷺ said, "Religion is sincerity." They said, "To whom?" He said, "To Allah, to his Book, to his Messenger, to the leaders of Muslims and their common folk.".

Commentary : Sincere advice is one of the features of our true religion. Muslims should advise each other in a good manner, and without making a greater evil than the benefit they want to achieve. This should be with loving and knowing the rights of the one who is advised in the society for his being a Muslim. This hadith clarifies the methods of this supreme behavior. The Prophet ﷺ clarified that sincere advice is Islam's essence and a means for its spreading. It is to say or do something that contains goodness for a person(s) sincerely. It is to seek goodness for the one who is advised. Moreover, it is a comprehensive term with various meanings. The Prophet's companions asked him to whom they offer it, so he answered, "To Allah, to his Book, to his Messenger, to the leaders of Muslims and their common folk." As for one's dealing with Allah, it means glorifying His command, showing mercy on His creation, calling people to believe in Him, and avoiding any acts of polytheism while worshiping him only. As for one's dealing with the Quran, it means to believe that it is Allah's word, deeply love and glorify it, recite it as it should be recited, face those distorting its authentic interpretations, ratify its stories, ponder over its lessons and miracles, act upon its rules, spread its knowledge, and call people to believe in it. As for one's dealing with the Messenger, it means to believe, follow, obey his commands, and avoid what he forbade. Moreover, it means to be loyal to those who are loyal to him and hate those who hate him. In addition, it means glorifying him, spreading his teachings, and facing people's accusations against him. As for one's dealing with leaders of Muslims, it means helping them in what is right, obeying them in goodness, gently reminding them if they neglect something, and avoiding disobeying them unless we see them doing an act of clear disbelief that Allah obviously showed in his religion, which is conditional on ability and avoiding having greater harms. The Muslim's leaders may include the scholars as well. As for one's dealing with Muslim scholars, it means accepting what they narrated and thinking well of them. As for one's dealing with common Muslim folk, it means gently teaching them Islam's laws, providing them with what is beneficial, having mercy on them, respecting them, avoiding cheating or envying them, loving for them what one loves for himself, hating for them what one hates for himself, and defending their properties and honor. Finally, this hadith contains the following lessons: (1) It confirms that advising people is the essence of Islam, and (2) It urges people to advise all people types, from the ruler to lay people..

Abu Hurairah narrated, "The Messenger of Allah ﷺ said, 'There are three signs of a hypocrite ... even if he fasted, prayed, and claimed he is a Muslim.'".

Commentary : Hypocrisy has two types: (1) Doctrinal: It expels the person from Islam, for he shows Islam and conceals disbelief and (2) Practical: It does not expel the person from Islam, for he just imitates the hypocrites in their morals, which is a major sin. This hadith identifies some attributes of hypocrites by clarifying the second type of hypocrisy. This hadith is part of another hadith in which the Prophet ﷺ informed that a hypocrite has three signs: (1) He used to tell lies and fabricate unrealistic stories. Lying is to say something contrary to reality. Its greatest form is to lie to Allah, the Almighty, and His Messenger ﷺ. It also includes lying in one's acts, so the hypocrite is a liar, for he shows faith but conceals disbelief inwardly. The Prophet ﷺ indicated that lying sometimes is permissible for some overriding interests. Bukhari and Muslim narrated that the Prophet ﷺ said, “He is not a liar who reconciles between people, so he conveys or says goodness.” Islam urges us to reconcile between people even if it is achieved by lying to settle quarrels and avoid feelings of hatred and enmity, (2) He used to break his promises willingly, and (3) He used to betray people's trust. He loses, betrays, and uses their trust. The Prophet ﷺ informed that whoever used to act upon these three attributes is a hypocrite even if he performs the practical acts of worship such as prayer, fasting, etc. This hadith clarifies that these qualities belong to hypocrites so whoever behaves like that resembles hypocrites. It does not mean he is a hypocrite who shows Islam and conceals disbelief, for the Prophet ﷺ did not mean that he is a hypocrite who will be eternally in the lowest degree of Hell..

Jarir narrated that the Prophet ﷺ said, "If any slave escapes from his masters, he becomes an infidel till he returns to them.”.

Commentary : Islam regulated the relations between masters and slaves. It called for kindly treating slaves and urged masters to emancipate them. It also encouraged slaves to care for Allah's and their masters' rights, for their masters bought them so it does not make sense that their properties may be wasted. Islam makes obeying masters, for the sake of Allah, is one of the greatest acts of worship. In this hadith, Jarir ibn Abdullah narrated that if any slave flees from his masters, he is a disbeliever. It may mean that he denies his master's rights or behaves like disbelievers do. It may also mean that his behavior leads to disbelief. It does not mean the literal meaning of disbelief. It means that he disbelieves Allah's graces by fleeing from his master until he returns to him willingly or unwillingly. Allah neither pleases him nor accepts his righteous deeds until his return, repentance, and righteousness. The complete narration of this hadith is that Mansour ibn Abdurrahman (the hadith narrator on the authority of Amer Ash-Sha’by) said after his narration, "By Allah, it is a Prophetic hadith, but I hate that it may be narrated on my authority here in Basra.” This means that Mansour traced back this hadith to the companion but he then swore that it was the Prophet's hadith to let his knowledgeable companions know about that. He feared that his transmitted narration to the Prophet may have spread in Basra which was full of Kharijites and Mutazilites who believed that one would eternally remain in Hell due to his sins. The former added that he is a disbeliever, depending on the apparent meaning of this hadith. Finally, this hadith contains the following benefits: (1) The slave’s fleeing from his masters is a major sin that contradicts the faith's requirements of obeying them and (2) Muslim predecessors cautioned against the wrong concepts that people of heresies may deduce from the Islamic texts that may apparently support their heresies..

Jarir ibn Abdullah narrated that the Prophet ﷺ said, "If a slave escapes (from his master), not a single prayer will be accepted from him.”.

Commentary : The slave’s obedience to his master according to the obedience of Allah, the Almighty, is one of the greatest acts of worship. Allah organized the relations between masters and slaves. He urged masters to gently deal with them and recommended them to set them free. On the other hand, he encouraged slaves to preserve Allah's and their masters' rights. A master buys his slave with his money, so he has the right not to waste his money. In this hadith, the Prophet ﷺ confirmed that if a slave escapes from his master, "not a single prayer will be accepted from him.” This is because the slave is completely owned by his master so if he escapes, his master misses some benefits. It was said that the hadeeth refers to a slave who considers escaping lawful so he becomes a disbeliever and neither his prayer nor any other acts of worship are accepted from him. The Prophet ﷺ exclusively mentioned prayer for its greatness and virtue. It was said that the hadeeth is general and that rejecting his worship does not necessitate its invalidity. The escaped slave's prayer (who does not think that escaping is lawful) is correct, for he fulfils its pillars, but it is still unaccepted because it is associated with disobeying his master. There is no contradiction in that, for rejecting his worship means losing the reward but its validity means he is neither required to re-perform it nor he may be punished as the one used to abandon the prayer. Finally, this hadith confirms that a slave's escaping from his master is a great sin which contradicts faith's requirements commanding him to obey his master..

Abu Huraira narrated that the Messenger of Allah ﷺ said, "A person who believes in Allah and the Last Day never bears a grudge against the Ansar.".

Commentary : The Ansar, the people of Medina from the Prophet's companions before his immigration, reached a high rank in Islam for their great effort in supporting Islam, sheltering the Messenger and his immigrant companions, loving him, and his love for them. They used to present all that they had for him to the extent that lots of people became their enemies due to Islam. As a result, the Prophet ﷺ urged all Muslims to love them. Moreover, he made loving them a sign of one's truthful and perfect faith and hating them is a sign of one's hypocrisy and lack of faith. In this hadith, the Prophet ﷺ informed that a person who believes in Allah and the Last Day never bears a grudge against the Ansar, for whoever knows their right, initiative to support and spread Islam, and fighting against all people in defending the prophet will definitely love them out of necessity, which is a sign of his sincere faith. On the other hand, if one hates them, it is a sign of hypocrisy and corrupted intention. Because these great people with those supreme attributes are loved by only believers and hated by only hypocrites. Whoever loves them is loved by Allah and whoever hates them is hated by Allah as in the hadith narrated in the two Sahihs. Finally, this hadith contains some lessons: (1) It shows the Ansar’s virtues, (2) It confirms that loving them is a sign of one's sincere faith while hating them is a sign of corruption or lack of faith, and (3) It calls every Muslim to give Medina's people their rights..

Ali said, "By Him Who split up the seed and created something living, it is the illiterate Prophet's promise ﷺ that he gave me that none but a believer would love me and none but a hypocrite would bear grudge against me.".

Commentary : Ali ibn Abi Taleb had great status with the Prophet ﷺ for the following reasons: (1) His father, Abu Taleb, used to support and defend the Prophet against Qureish disbelievers, (2) He is the husband of Fatema, the Prophet's daughter, his most beloved daughters, and (3) The father of Prophet's grandsons, Al-Hasan and Al-Husein. In this hadith, Ali swore in Allah Who split up the seed, placed it in the soil, and created the plant by His power. He swore in Allah Who created the men and souls. His saying, "It is the Prophet's promise ..." means a covenant. His saying, "illiterate ..." is the attribute with which the Prophet was described in the previous books and in two places in the Quran: (1) "Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel." {Al-A'raaf: 157) and (2) "So believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words." {Al-A'raaf: 158) It was the Prophet's promise to Ali that he had a virtue that all believers would love him, but hypocrites would hate him. It means that if one loves and knows Ali's prestige, his closeness to the Prophet, the Prophet's love for him, and his support of Islam, it is proof of his authentic faith and truthfulness as he is doing what Allah and his Prophet please. On the contrary, if one hates him, it is proof of his hypocrisy and evil intention. It is an additional recommendation for Ali, for the Prophet ﷺ recommended us to care about his companions and follow their methods. Also, he guided us to give a high prestige to his rightly guided caliphs, including Ali. It is neither proof of Ali's specific guardianship, nor his caliphate after the Prophet's death. It may have been the Prophet's appreciation for Alai and call for Muslims to give him his considerable prestige and avoid belittling him after the Prophet's death. On the other hand, it was a sign of prophethood, for the Prophet knew that some people would go to extremes when dealing with Ali after the Prophet's death whether they would love him exaggeratedly or belittle him. As a result, he confirmed the believers' hearts would love Ali and the hypocrites' hearts would hate him..

Abdullah ibn Omar narrated, “The Messenger of Allah said, “O Women, give charity and frequently ask Allah for forgiveness, for I saw you form the majority of Hell.” A wise woman from them asked, “O Messenger of Allah, why will we form the majority of Hell?” He answered, “You frequently curse and are ungrateful to your husbands. I have not seen someone lacking in discernment and religion more overwhelming a wise man than you.” She asked, “What is the lack of discernment and religion?” He answered, “As for the lack of discernment, the testimony of two women is equal to a man’s one. She does not pray for some days and breaks fast in the month of Ramadan. This is the lack of religion.”.

Commentary : The Prophet ﷺ used to preach to women just as he did to men, ask them to protect themselves against evilness, and frequently remind them of rectify their faults. In this hadith, Abdullah ibn Omar narrated that after the Prophet ﷺ delivered his speech on the day of eid, he preached to women only, as in the narration in the Two Sahihs that Abu Saeed Al-Khudry reported that the Prophet ﷺ commanded them to give charity and ask Allah for forgiveness. He justified this matter by the fact that he knew that most of the people of Hell were women. Giving charity is a means to increase good deeds and avoid Allah's anger and punishment. When hearing so, a wise woman asked about the reason. He showed two reasons: (1) They used to frequently curse those who did not deserve it. Cursing is to supplicate Allah to expel someone from his mercy, which was a habit of women before Islam and (2) They used to be ungrateful to their husbands. He explained it in another narration in the Two Sahihs when he addressed men, "If you treated one of them kindly forever, but she later saw something (disliked) from you, she would say, 'I never saw any good from you.'" She may be ungrateful to her husband while he treats her kindly. This continuous deliberate behavior enlarges this sin to be a major one. His help, protection, sacrifice, and care should be met with her gratitude and appreciation. Allah commands us to thank whoever gives us a favor. How is it the case with a woman's husband who gives her all that he owns throughout his entire life?! Then, he ﷺ described them with three attributes: (1) A woman has the ability to affect her wise husband's decision whether it is right or wrong. What about the unwise husband? (2) A lack of discernment: This is because a man's testimony is equivalent to two women's testimony. Allah said, "... so that if one of them (two women) errs, the other can remind her." (Al-Baqarah: 282), (3) A lack of religion: This is because she does not pray for some days and breaks fast in the month of Ramadan due to her menstruation. The Prophet ﷺ did not mean to blame them for these attributes with which Allah created them but wanted to warn men against the tricks that women sometimes use. Finally, this hadith contains the following benefits: (1) A person has the right to discuss the scholar and others if he does not understand his words, (2) Encouragement of charity acts, frequent seeking of Allah’s forgiveness, and all other acts of obedience, (3) One's righteous deeds eliminate his evil deeds, (4) Some Islamic texts may call something disbelief but do not mean the disbelief in Allah such as disbelief in marital life, benevolence, grace, and truth..

Abu Hurairah narrated, “The Messenger of Allah ﷺ said, ‘When a son of Adam recites a verse mentioning prostration then he prostrates, the devil withdraws weeping and saying, ‘Woe to him! - in another narration, ‘Woe to me!’ - The son of Adam has been commanded to prostrate, has done so, and will be rewarded with Paradise but I have been commanded to prostrate, have refused, and will be punished with Hell.’ In another narration, ‘ … have disobeyed, and will be punished with Hell.’”.

Commentary : There are Quranic verses that one is prescribed to prostrate after reciting them, which the Prophet's noble tradition specified. It is an act of worship and a reward for those who prostrate. In this hadith, the Prophet ﷺ informed that when a Muslim prostrates after reciting this type of verse, the devil withdraws weeping due to the reward that a Muslim gets for his obedience and prostration. He is crying and saying, "Woe to him!" In another narration, "Woe to me!" It means, "Oh, my sorrow, oh my doom." He regrets his previous disobedience to Allah. The son of Adam has been commanded to prostrate, has done so, and will be rewarded with Paradise due to his obedience. On the other hand, Satan has been commanded to prostrate but has refused. In another narration, "I have disobeyed, and will be punished with Hell." He deserved to enter Hell for disobeying Allah's command. Allah says, "And [mention] when We said to the angels, 'Prostrate before Adam;' so they prostrated, except for Iblees. He refused and was arrogant ..." (Al-Baqarah: 34) He is deeply sad for some reasons: (1) His failure in luring the son of Adam to commit sins, (2) His committing a fatal sin of being arrogant to Allah's command, and (3) Muslim's being deserved to enter Paradise for his obedience, while Satan is condemned to be expelled from Allah’s mercy. Blessed are those believers whose hearts become fearful when Allah is mentioned, their faith increases when Allah's verses are recited to them, and those who trust in their God. As for what a Muslim can say during this prostration, he can say the same supplications he says during the prostration of prayer, such as glorification. Finally, this hadith contains the following lessons: (1) The virtue of prostration which is a reason for entering Paradise and (2) A Quran reciter is permissible to prostrate after reciting a verse of prostration..

Gaber said, "I heard the Prophet ﷺ saying, 'Verily, between a man and polytheism and unbelief is the abandonment of prayer.'".

Commentary : Prayer is an obligatory act for every assigned Muslim. It is the second pillar of Islam and the greatest practical pillar after monotheism testimony. In this hadith, the Messenger ﷺ strongly warned against abandoning it and confirmed that between a man and polytheism is to abandon prayer. If he abandons it out of denial of its obligation, he is unanimously a disbeliever but if he abandons it out of negligence or laziness, he is a disbeliever according to the opinion of many scholars and the consensus of the Prophet's companions. If he sometimes performs and neglects it, he is also included in the description mentioned in the hadith, which is consistent with Allah's sayings, "But there came after them successors who neglected prayer and pursued desires; so they are going to meet evil. Except those who repent, believe and do righteousness; for those will enter Paradise and will not be wronged at all." (Maryam: 59, 60) In this verse, Allah condemned those neglecting prayer either abandoning it completely, abandoning some of its pillars and conditions, neglecting its duties, or performing it after its appointed times, etc. He condemned those being busy with their own whims and desires and preferring them to Allah's obedience and Paradise. Thus, he deserves to be punished except those who rectify their mistakes, struggle in the path of truth, regularly perform prayer, refrain from following their whims. They will enter Paradise and be saved from Hell. One has to caution against abandoning or neglecting this great worship. On the other hand, polytheism and disbelief may be used in the same sense, which is disbelief in Allah, the Almighty. There may be a distinction between them, so polytheism is specific to worshipping idols while acknowledging Allah, the Creator, like the infidels of Qureish. In this meaning, disbelief is more general than polytheism. Finally, this hadith deeply warns against abandoning or neglecting prayer..

Abdullah narrated that the Messenger of Allah ﷺ said, "None will enter Hell as long as he has the weight of a mustard seed of faith in his heart and none will enter Paradise as long as he has the weight of a mustard seed of arrogance in his heart.”.

Commentary : Faith is a reason for salvation from Hell and winning Paradise while arrogance is an attribute that refers to corrupted hearts and a reason for entering Hell. In this hadith, the Prophet ﷺ informed that a Muslim will neither enter Hell nor even remain there forever if his heart has the weight of a mustard seed of faith. Mustard is a plant with very small black fruits. It is a linguistic usage referring to smallness. It is Allah's great blessing that he will save the believers for their faith, even if He holds them accountable for their deeds first and admits them to Paradise by His grace and mercy. Afterward, the Prophet informed that a Muslim will not enter Paradise if his heart has the weight of a mustard seed of arrogance. Arrogance is to give oneself a high prestige that it does not deserve and belittle people. Allah is the only one that deserves this attribute. Mentioning the infinitesimal mustard seed indicates that even the slightest amount of arrogance in a Muslim's heart is a reason for not initially entering Paradise until he is held accountable for this arrogance which may necessitate punishment. Finally, this hadith contains the following benefits: (1) It is proof that faith increases and decreases in hearts and (2) It forbids arrogance..

Abdullah narrated, "The Messenger of Allah ﷺ said, 'He who has in his heart the weight of a mustard seed of arrogance will not enter Paradise.' A man said, 'Verily, a person loves that his dress should be fine and his shoes should be fine.' The Prophet said, 'Verily, Allah is beautiful and likes beauty. Arrogance is to reject the truth and despise people.'".

Commentary : Arrogance is an attribute that indicates the corruption of hearts, which Islam forbade because it means self-aggrandizement while despising others. It is only Allah who deserves to be proud, for everyone else is His servant. In this hadith, the Prophet ﷺ explained the severe consequences of arrogance and dispelled some people’s misconceptions related to good appearance. He told us that Allah would not admit anyone to Paradise if his heart had the weight of an atom (or dust particle) of arrogance. This indicates that even the slightest bit of arrogance in one's heart is a reason for not initially entering Paradise. He should be reckoned first then will be punished or forgiven. One of the Prophet's companions thought that arrogance includes beautifying one’s clothing and appearance. So, he asked the Prophet ﷺ if a person loves that his clothes should be fine, is this considered arrogance? The Prophet ﷺ replied, "Verily, Allah is beautiful and likes beauty." He confirmed that Allah loved this manner as long as it did not lead to despising people. One's caring for his appearance is an indication of Allah's blessings upon him. Then the Prophet ﷺ clarified that the intended meaning of arrogance is to reject the truth and look down on people. So, this bad manner leads to oppress and disdain people. As a result, he will not initially enter Paradise but be punished for this great sin. Finally, this hadith contains the following benefits: (1) It is forbidden to be arrogant and reject the truth, (2) Islam allows beautifying oneself by wearing beautiful clothes and shoes, (3) It proves that the name “the Beautiful” is one of Allah's names..

Book of Hadith