| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1770

Narrated ‘Amr ibn Dinaar that Ibn ‘Abbaas (may Allah be pleased with him) said: Thoo al-Majaaz and `Ukaath were the markets of the people during the Pre-Islamic period of ignorance. When the people embraced Islam, they disliked to do bargaining there till the following ayaat were revealed: {There is no harm for you If you seek of the bounty of your Lord (during Hajj by trading, etc.)} (Quran 2:198)
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Commentary : Hajj is the fifth pillar of Islam, which Allah and the Messenger of Allah ﷺdetailed all that which is lawful for the pilgrim during his Ihraam. Then, his honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, Ibn ‘Abbaas (may Allah be pleased with him) reports that Thoo Majaaz and ‘Ukaath were the two marketplaces for the people in the time of ignorance (i.e. before Islam). Thoo Majaaz is a place located beside ‘Arafah, It has been said: it is in Minaa. As for ‘Ukaath, it is behind Qarn al-Manaazil, 44km away on the road to San’aa of Yemen. When Islam came, it seems that the Muslims disliked trading during the days of Hajj just like the polytheists and out of their fear of falling into the sin, for becoming busy on the days of the rites of pilgrimage with something else besides the worship, until the statement of Allah Almighty was revealed, {There is no blame on you for seeking the bounty of Your Lord [during Hajj]} [Al-Baqarah: 198], meaning: there is no sin at all in seeking the permissible sustenance by trading and so on during Hajj as grace and sustenance from Allah, the Sublime, and this is a generous bounty from Allah, the Sublime, on them.
A group of Arabs during the period of ignorance thought it was sinful to trade during the days of Hajj. When the ten days of Thoo al-Hijjah entered, they would withhold themselves from buying and selling. No market would be erected for them. They called those who left with them for trade as helpers. They would say: those are ad-Daajj and they are not Haajj. Ad-Daajj: followers and helpers, and Haajj: pilgrims.
This hadeeth shows that it is permissible for one in Ihraam to buy and sell, and that it is allowed to trade in the marketplaces that existed during the time of ignorance and of the polytheists.

1773

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "(The performance of) `Umrah is an expiation for the sins committed (between it and the previous one). And the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Paradise."
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Commentary : Allah, the Mighty and Majestic has made acts of obedience and all acts of goodness as expiations for the sins and elevators of ranks. Among the most majestic of acts of obedience and the highest of them in ranks are Hajj and ‘Umrah.
In this hadeeth, the Prophet ﷺinforms us of the virtue of the worship of Hajj and ‘Umrah. As for ‘Umrah, the Prophet ﷺhas spoken about it, “‘Umrah to ‘Umrah is an act of expiation for all the sins that have occurred between them,” meaning: one who performs two ‘Umrahs consecutively, these two ‘Umrahs become a means of expiation of the minor sins that have been committed between them and of not being taken to task by them on the Day of Judgement. ‘Umrah: is devotional worship to Allah Almighty by assuming the Ihraam from the Meeqaat and by performing the Tawaaf of the House, walking between the Safaa and Marwah and by exiting the Ihraam by shaving the head or by shortening the hair. As for the Hajj, it is the intention to visit the Sacred Monuments in order to perform the Hajj rites at a specific place and specific time for the devotional worship of Allah, the Mighty and Majestic.
Then, the Prophet ﷺhighlighted that the reward of a “Mabroor” Hajj is nothing but Paradise. Mabroor is that [righteous] act with which no sin has been intermixed or it is a pure and accepted act that is free from showing off and acquiring fame, while its pillars and its obligatory acts have been realised within it. The reward of this Hajj before Allah is only Paradise.
This hadeeth contains encouragement to perform ‘Umrah more often..

1774

Narrated Ibn Jurayj: `Ikrimah ibn Khaalid asked Ibn `Umar (may Allah be pleased with him) about performing `Umrah before Hajj. Ibn `Umar replied, "There is no harm in it." `Ikrimah said, "Ibn `Umar also said, 'The Prophet ﷺ had performed `Umrah before performing Hajj.'".

Commentary : Allah, the Sublime and High, has commanded us to perform Hajj and ‘Umrah. Allah states, {Complete the Hajj and ‘Umrah for Allah.} [Al-Baqarah, 2: 196]
In this hadeeth, the Taabi’ee ‘Ikrimah ibn Khaalid ibn al-‘Aasee al-Makhzoomee asked the Companion, ‘Abdullah ibn ‘Umar ibn al-Khattaab (may Allah be pleased with him) concerning the performance of ‘Umrah before performing the obligation of Hajj, while he does not intend thereby to perform Tamattu’. Ibn ‘Umar (may Allah be pleased with him) answered that there was nothing wrong in performing ‘Umrah before the Hajj. When a Muslim has not performed Hajj and is able to perform ‘Umrah [first], then there is no blame on him,” because the Prophet ﷺdid that; he performed ‘Umrah before performing Hajj. According to the hadeeth in Sunan Aboo Dawood, it reads, “Yes, of course. What stops you from doing that? The Messenger of Allah ﷺperformed all his ‘Umrahs before his Hajj and we too performed ‘Umrah.”
‘Umrah is different from Hajj. ‘Umrah: is a devotional act of worship for Allah which is done by performing the Tawaaf of the House, performing the ritual walking between the Safaa and Marwah, and exiting from it by shaving the head or having a haircut. It does not have a specified time in a year. As for Hajj, it entails intending to visit the Sacred Monuments to perform the rites at a specified place and time as a devotional act of worship for the sake of Allah, the Mighty and Majestic.
This hadeeth encourages us to hasten to perform the acts of obedience whenever it is easy for us to do it. .

1775

Narrated Mujaahid: ‘Urwah ibn Al-Zubayr and I entered the Mosque (of the Prophet) and saw `Abdullah ibn `Umar sitting near the dwelling place of ‘Aaishah and some people were offering the Duhaa prayer. We asked him about their prayer, and he replied that it was an innovation. He (‘Urwah) then asked him how many times the Prophet ﷺ had performed `Umrah. He replied, 'Four times; one of them was in the month of Rajab." We disliked to argue with him. Then, we heard `’Aaishah, the Mother of the Believers, cleaning her teeth with Siwaak in the dwelling place. 'Urwah said, "O Mother! O Mother of the Believers! Don't you hear what Aboo `Abd al-Rahmaan is saying?" She said, "What does he say?" 'Urwah said, "He says that Allah's Messenger ﷺ performed four `Umrah and one of them was in the month of Rajab." `’Aaishah said, "May Allah be merciful to Aboo `Abd al-Rahmaan! The Prophet ﷺ did not perform any `Umrah except that he was with him, and he never performed any `Umrah in Rajab."
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Commentary : Muslims in the time of the Companions (may Allah be pleased with them) would sometimes differ in some [secondary] issues, however, they maintained decorum in disagreements which the Prophet ﷺtaught them. They did not overstep the limits in clarifying the truth, presenting it, and refuting the error.
In this hadeeth, the Taabi’ee Mujaahid ibn Jabr reports that a disagreement ensued between the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) and ‘Abdullah ibn ‘Umar (may Allah be pleased with him) concerning the time of one ‘Umrah that the Prophet ﷺperformed. He explains that he entered with ‘Urwah ibn al-Zubayr the Prophet’s Mosque where they found ‘Abdullah ibn ‘Umar (may Allah be pleased with him) sitting and reclining towards the wall of the room of the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) and found some people offering the forenoon prayer in the Mosque. They asked him about the ruling of this prayer, and he informed that gathering the Mosque to offer in this form is an innovation that contradicts the Sunnah, and not that the prayer per se is an innovation. Ibn ‘Umar (may Allah be pleased with him) only criticised praying it continuously, offering it in the Mosque, and its performance in congregation. He did not deny that offering the forenoon prayer is from the Sunnah. It is well established in the two Saheeh Books and in other Hadeeth books that the Prophet ﷺperformed the forenoon prayer (Duhaa Prayer) and also encouraged its performance. The original meaning of religious innovation is to introduce that which did not exist before , i.e. innovating something without having a previous example for it. With that said, if anything of that sort happens in religion that is against the Sunnah upon which the Muslims have approved, and it does not have a foundation in the Book [of Allah] and the Sunnah, then that is a dispraised innovation that is void of goodness and we are discouraged and prohibited from doing it. As this will entail bringing a new thing into religion after its perfection. However, anything of the innovation that does not contradict the principles of Islamic law and the Sunnah, is a good innovation. This understanding is applied to the statement of ‘Umar (may Allah be pleased with him) concerning the Taraaweeh prayer when he described it as an innovation.
Then, ‘Urwah asked about how many times the Prophet ﷺperformed ‘Umrah. To which, Ibn ‘Umar (may Allah be pleased with him) replied that he ﷺperformed it four times, and one of them he performed it in the month of Rajab. They both disliked arguing with him about it so, they handed over the task of responding to ‘Aaishah (may Allah be pleased with her).
After that, Mujaahid mentioned that he and ‘Urwah heard the sound created by the movement of the teeth cleaning twig on the teeth of ‘Aaishah, the Mother of the Believers, coming from her apartment. Thereupon, ‘Urawah called his maternal aunt ‘Aaishah (may Allah be pleased with her) with a raised voice asking her about the statement of Ibn ‘Umar (may Allah be pleased with him) concerning the ‘Umrah of the Prophet ﷺand that one of them happened to be in Rajab. ‘Aaishah (may Allah be pleased with her) responded to him by saying, “May Allah have mercy on Aboo ‘Abd al-Rahmaan.” The reason she addressed him with his nickname is to show reverence to him, and she supplicated for him as an inference that he had forgotten. Then, she remarked that the Messenger of Allah ﷺIbn ‘Umar (may Allah be pleased with him) was present with the Prophet ﷺin all the ‘Umrahs he ﷺperformed. For this reason, she is surprised of hearing that he said one of them was in the month of Rajab. Her statement was made in order to intensify the emphasis on Ibn ‘Umar’s forgetfulness regarding this matter. She only objected to the part of his statement “that one of them was in Rajab.” In a different version of the hadeeth, recorded in Saheeh Muslim, ‘Urwah commented by saying, “[She said that] while Ibn ‘Umar listening. However, he did not say, “yes,” nor “no,” rather he remained silent.” The fact that Ibn ‘Umar (may Allah be pleased with him) did not respond to her statement, confirms the authenticity of the statement of ‘Aaishah (may Allah be pleased with her) and that definitely an error and forgetfulness had ensued from him.
The hadeeth shows that the one who is more knowledgeable about a subject matter should correct the mistake of others regarding the matter, even if the other person is a scholar.
It shows that even a benevolent, perfect, virtuous person may forget some of the Sunnah he has heard or witnessed.
It highlights the sound knowledge of ‘Aaishah (may Allah be pleased with her) and her knowledge of the Sunnah and the conditions of the Prophet ﷺ..

1778

Narrated Qataadah: I asked Anas how many times the Prophet ﷺ had performed `Umrah. He replied, "Four times. 1. `Umrah of Hudaybiyyah in Thoo al-Qa’dah when the polytheists hindered him; 2. `Umrah in the following year in Thoo al-Qa’dah after the peace treaty with them (the polytheists); 3. `Umrah from Al-Ja'rraanah where he distributed the war booty." I think he meant the booty (of the battle) of Hunayn. I asked, "How many times did he perform Hajj?" He (Anas) replied, "Once. "
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Commentary : Hajj and ‘Umrah are among the most rewarding acts of worship that the Messenger of Allah ﷺwas keen on. He ﷺappreciated the ‘Umrah so much that he performed it multiple times.
In this hadeeth, the Taab’iee Qataadah ibn Di’aamah reports that he asked the Companion, Anas ibn Maalik, (may Allah be pleased with him) about the number of the ‘Umrahs of the Prophet ﷺ. ‘Umrah: is a devotional act of worship for the sake of Allah by entering into the state of Ihraam from the Meeqaat, doing the Tawaaf around the House and the ritual walking between the Safaa and Marwah, and exiting it by shaving the head or cutting the hair short. It is an act of worship that does not have any limited time during the year.
Anas (may Allah be pleased with him) answered that he ﷺperformed four ‘Umrahs. The first one was the ‘Umrah of al-Hudaibiyyah in Thoo al-Qa’dah in the sixth year of the Hijrah when the polytheists prevented him from performing it, thus he and his Companions could not reach the House. Hence, they exited their Ihraam and this was considered an ‘Umrah for them. It is reported on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Messenger of Allah ﷺwas encircled. He shaved his head and had a sexual relationship with his wives, and he slaughtered his sacrificial animals until he performed the ‘Umrah in the following year. [Saheeh al-Bukhaaree]. Al-Hudaibiyyah is a big town closer to Makkah towards the side of Al-Madeenah. The place has been called after the name of the well there. Now, it is a valley at a distance of 22km from Makkah on the way to Jeddah. The name al-Hudaibiyyah became famous in the Sunnah for the treaty which was made between the Prophet and Quraysh.
The second one was ‘Umrah al-Qadaa, which was based upon the reconciliation and agreement the Prophet ﷺmade with the polytheists that he will head back from al-Hudaibiyyah and will return the following year. The return happened in Thoo al-Qa’dah in the seventh year of the Hijrah. It is also known as ‘Umrah al-Qadiyyah, and the reason why it was named as ‘Umrah al-Qadaa’ and al-Qadiyyah is that the Prophet ﷺmade a pact with Quraysh and not because it happened as a Qadaa’ (makeup) of the ‘Umrah which the Prophet was prevented from performing. Had that been the case, then both would have been classified as a single ‘Umrah.
The third ‘one was the ‘Umrah of al-Ji’irraanah, which happened in a place called al-Ji’irraanah, located between Makkah and at-Taaif, seven miles (11km) away from Makkah. The Prophet ﷺhalted at it when he was returning to Al-Madeenah from the battle of Hunayn wherein he distributed the spoils of Hunayn – that is a valley three miles away from Makkah. Then, he entered into the state of Ihraam from there and entered Makkah at night. He ﷺ performed the rites of ‘Umrah. Then, he returned to al-Ji’irraanah. Thus, he became a night-spender there. Hence, it was named as ‘Umrah al-Ji’irraanah. This happened in the eighth year of the Hijrah.
The fourth ‘one was dropped out from this narration; however, it was mentioned in another narration by al-Bukhaaree and Muslim. This is the ‘Umrah that was done with his Hajj – the Farewell Hajj – in the tenth year of the Hijrah. He ﷺperformed Hajj al-Qiraan where ‘Umrah and Hajj were done with one Ihraam. It was said: the fourth ‘Umrah is indirectly mentioned in this hadeeth when he mentioned that he performed the Hajj only once, given that the Prophet ﷺwas a Qaarin (the performer of the Qiraan-kind of Hajj).
Qataadah happened to ask Anas (may Allah be pleased with him), “How many times did the Prophetﷺ perform the Hajj?” He (may Allah be pleased with him) replied that the Prophet ﷺonly performed Hajj once and that was in the tenth year of the Hijrah. It is well-known as the Farewell Hajj..

1787

Narrated ‘Urwah ibn al-Zubayr: `Aaishah (raa) said, "O Allah's Messenger (ﷺ)! The people are returning after performing Hajj and `Umrah, but I am returning with one only?" He said, "Wait till you become clean from your menses and then go to al-Tan`eem, assume Ihraam (and after performing `Umrah) join us at such-and-such a place. But it (i.e., the reward of `Umrah) is according to your expenses or the hardship (which you will undergo while performing it).
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Commentary : The Hajj is the fifth pillar of Islam, and the Messenger of Allah ﷺdemonstrated the rites of the Pilgrimage by his words and actions. The Companions (ras) have narrated them to us - so that we may be able to live, abide, and implement them on our own observance of Hajj.
In this hadeeth, The Mother of the Believers - ‘Aa’ishah (raa) - reports on some of what happened during the Farewell Pilgrimage. The text of this hadeeth is a part of a longer narration in which she (raa) had narrated about the time when they (i.e., the Companions) departed with the Messenger of Allah ﷺwithout any intention to do anything else, except for performing the Hajj. So, when they arrived at Makkah, he ﷺ ordered that whoever did not bring along a sacrificial offering from outside of Makkah and its Sacred Precinct to release themselves from the state of ihraam (which is the hallowed mode of being that a pilgrim enters when embarking on the Hajj or ‘Umrah) after: circumambulating the Ka‘bah, performing the ritual walk between al-Safaa and al-Marwah, and shaving or cutting their hair when performing an ‘Umrah (rather than only a Hajj) to the eighth of Thoo al-Hijjah which is the Day of Quenching Thirst (Tarwiyah). Thereafter, they entered into the state of Ihraam for Hajj. As for ‘Aa’ishah (raa), the onset of her menses which occurred at night while they were at Saraf - which is the name of an area situated about ten miles from Makkah - had prevented her from entering Makkah. She was in a state of ihraam for ‘Umrah, while also initially entering this state with the intention of performing the Hajj as well, thus becoming a pilgrim who performs the Holy Pilgrimage by combining the Hajj and ‘Umrah with a single intention and state of sanctity throughout the whole pilgrimage. Thus, she (raa) didn’t perform the circumambulations for ‘Umrah around the Ka‘bah, due to the onset of her menses which had prevented her from doing so. As for the Farewell Circumambulation, she performed it on the Day of Sacrifice [i.e. the 10th day of ThooHijjah]. So, she (raa) complained to The Messenger of Allah ﷺ and explained that the reason for her sadness was due to the people returning with the completion of two separate rites of worship - namely, Hajj and ‘Umrah - while evidently she was returning with only one. She (raa) highly desired for both, due to her desire to increase her actions of worship - as was the case for all of the Mothers of the Believers (raa) and other Companions (ras). Thereafter, The Prophet ﷺ said to her (raa): “Wait until you are ritually pure from your menses, then set out to al-Tan‘eem”, which is a place about three or four miles from Makkah and is the closest non-sacred area near the Holy Masjid of Makkah. It was called that because the mountain, Jabal Nu’aym, is to its right. And to its left is another mountain named Jabal Naa’im; and the valley’s name therein is Na‘maan. Then he ﷺsaid to her: “Assume the state of a pilgrim’s sanctity”, meaning: “Enter into the state of ihraam, recite the Talbiyah (a prayer that is uttered by the pilgrim as a statement that they are intending to perform the Holy Pilgrimage for Allah alone) and perform the ‘Umrah.” Then, The Prophet ﷺsent her (raa) with her brother, ‘Abd al-Rahmaan ibn Abee Bakr (ra). Thereafter, he ﷺsaid to Lady ‘Aa’ishah (raa): ‘Then proceed and join us at such and such a place’; intending al-‘Abtah by this statement, which is the place where the Messenger of Allah ﷺstayed after departing from Minaa; and set off, returning to al-Madeenah. It is called al-Muhassib, and it is an expansive place which spans between: Makkah, Minaa, and the Two Mountains; as well as to the cemeteries in the area. It was called this because of the gravel that collected there due to the strong torrents depositing them there. Now, it is called al-Ja‘fariyyah, and is a dependent region subsumed under the Jummayzah district. Then, The Prophet ﷺ said to her: “However, it is in proportion to your expenses, or hardship.” That is to say: that the reward regarding the performance of ‘Umrah is commensurate with the hardship, toil, fatigue, and struggles faced; along with the expenses incurred during it. So, the more money that is spent and effort expended; the greater the reward, which is then given from Allah, The Almighty. Some of the other benefits that we can conclude from this hadeeth is that it highlights that the rewards for worship are multiplied by the exertion that one puts forth and expenses spent during it. And lastly, it shows the permissibility of performing ‘Umrah during the months of Hajj..

1791

Narrated `Abdullah bin Aboo Awfaa: "Allah's Messenger (ﷺ) performed `Umrah and we too performed `Umrah along with him. When he entered Makkah, he performed the Tawaaf (round the Ka`bah) and we too performed it along with him, and then he came to As-Safaa and Al-Marwah (i.e., performed the rite of brisk walking) and we also did it along with him. We were shielding him from the people of Makkah lest they may hit him with an arrow." One of my friends asked him (i.e., `Abdullah bin Awfaa), "Did the Prophet (ﷺ) enter the Ka`bah (during that `Umrah)?" He replied in the negative. Then he said, "What did he (the Prophet ﷺ) say about Khadeejah (raa)?" He (Abdullah bin `Awfaa) said, "(He said) 'Give Khadeejah the good tidings that she will have a palace made of Qasab in Paradise and there will be neither noise nor any trouble in it."
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Commentary : The Companions (ras) loved the Messenger of Allah more than they loved themselves; so, they were eager to be near him at his home and during his ﷺtravels; and they (ras) were willing to offer their lives in sacrifice for him ﷺ. In this hadith, ‘Abd Allah ibn Abee ‘Awfaa (ra) reports that they were performing ‘Umrah with The Prophet ﷺ, and that was during the ‘Umrah that was made up when the polytheists had prevented The Prophet ﷺ from offering the ‘Umrah in the year when the Treaty of Hudaybiyyah was signed during the sixth year after Hijrah, when he ﷺ made peace with them with the condition that he ﷺ and the Muslims could return to the city of Makkah for ‘Umrah the next year - which took place in the month of Thoo al-Qa‘dah in the seventh year after Hijrah. So, when The Messenger of Allah entered Makkah, he ﷺcircumambulated the Ka‘bah seven times. Likewise, the Companions (ras) did so with him ﷺ. Thereafter, he ﷺ performed the ritual walk between al-Safaa and Marwah, and they (ras) did so with him ﷺ. The Prophet ﷺbegan the first lap of this rite by walking from the hill of Safaa to hill of Marwah, and the second round is opposite of that i.e., from Marwah to Safaa. The third round is similar to the first, and so forth until the rite of the ritual walk is completed on the seventh lap. The Companions (ras) used to gather around The Prophet ﷺ and shield him from the polytheistic people of Makkah during their circumambulation of the Ka‘bah and ritualistic walk; out of fear that they would throw something and injure The Prophet ﷺ. Then, a man asked the narrator of this hadeeth about whether or not The Messenger of Allah had entered the Ka‘bah on this ‘Umrah; to which he responded that he ﷺ didn’t enter it at that time. In this hadeeth, the man who had asked ‘Abd Allah ibn Abee ‘Awfaa (ra) then proceeded to inquire about what The Prophet ﷺ said about Khadeejah (raa). To this, Ibn Abee ‘Awfaa (ra) reports that The Prophet ﷺ said: “Bear good tidings that Khadeejah (ra) will have a house in Paradise made of brilliant pearls.” That is to say: a palace in Paradise which is made out of hollowed pearls and sapphires. “and there will be no tumult, nor difficulty therein.” Meaning: There will be no crying from the people of this world in it, nor hardship befalling its occupant; because there is no house of this world in which its people come together; except that there is turmoil and uproar between them, and its amelioration and adjustment is only temporarily achieved through toil and hardship. So, he ﷺ related that Khadeejah’s (raa) - The Mother of the Believers - palaces in Paradise differ from what the aforementioned; there is no semblance of the ruin that afflicts the people of this world. Likewise, the rest of the houses of the people in Paradise will not have any manifestations of spiritual or physical hardship. The reason why these two qualities which mentioned in the portion of the hadeeth which states: “...and there will be no tumult, nor difficulty therein” are negated is that when The Prophet ﷺcalled for faith and belief in Allah, Lady Khadeejah (raa) responded willingly, and didn’t require him ﷺto raise a sound, nor was there any dispute or hardship in it. Rather, she (raa): removed every hardship for him ﷺ, kept him ﷺ company in every moment of loneliness, and made every difficulty easy for him ﷺ. So, it is suitable that her home which her Lord brought word of corresponds to the qualities equivalent to that. One of the benefits that we can conclude from this hadeeth is that it highlights the merit of The Mother of the Believers, Khadeejah (raa), and her glad tidings and place in Paradise..

1796

Narrated `Abdullah the slave of Asma bint Aboo Bakr: I used to hear Asmaa', whenever she passed by Al-Hajoon, saying, "May the prayers of Allah be upon His Messenger Muhammad. Once we dismounted here with him, and at that time we were traveling with light luggage; we had a few riding animals and a little food ration. I, my sister, `Aaishah, Al-Zubayr and such and such persons performed `Umrah, and when we had passed our hands over the Ka`bah, (i.e., performed Tawaaf round the Ka`bah and between Al-Safaa and Al-Marwah) we finished our Ihraam. Later on, and we assumed Ihraam for Hajj the same evening.".

Commentary : The Companions (ras) accompanied the Messenger of Allah (ﷺ) on the Farewell Pilgrimage; so, they learned from him the rites, and conveyed them to the rest so that we could have an insight into one of the ordinances of our religion.
In this hadeeth, ‘Abdullah ibn Kaysaan, the freed slave of ‘Asmaa’ bint Abee Bakr (ras) reports that whenever she (i.e. ‘Asmaa’) passed by al-Hajoon, she would say: “May the prayers of Allah be upon His Messenger, Muhammad - here is where we dismounted and stopped for a rest.” That was during the Farewell Pilgrimage in the tenth year after Hijrah. al-Hajoon is a place near Makkah and is a mountain overlooking al-Muhassab and is about a mile and a half away from The Sacred House of Allah.
Then, she (raa) recalled their condition on the day that they dismounted and stopped with the Messenger of Allah ﷺ; and that the mounts which they were riding were few in number, the luggage they were carrying was light, and the food which they took along as provisions amounted to little. This was intended to be a comparison to the poverty and dire straits they were in at the time of her recollection.
After, she (raa) relates that she had performed ‘Umrah with her sister, The Mother of the Believers, ‘Aa’ishah, her husband al-Zubayr ibn al-‘Awwaam, and some others (ras). It is as if she mentioned the names of the individuals who did not bring along a sacrificial offering with them; since it has been established that the Prophet ﷺhad ordered those who did not carry along a sacrificial animal to rescind the Hajj for an ‘Umrah, then to prepare themselves and begin and enter into a new state of Ihraam for the Pilgrimage.
Once they performed Tawaaf round the Ka‘bah, they released themselves from their ‘Umrah. The meaning of her statement: “When we passed our hands over the Ka‘bah, we released ourselves from the state of Ihraam we had for our pilgrimage” refers to ‘passing our hands over its (i.e., The Ka‘bah) corner, which is The Black Stone. ‘Asmaa’ (raa) withheld anything in this narration related to the circumambulations around the Ka‘bah, and also did not mention the ritualistic walk performed between al-Safaa and al-Marwah and cutting the hair for the sake of brevity. Or, because these are widely known rites that are performed during an ‘Umrah. Then, they entered the state of Ihraam for Hajj after that, on the Day of Quenching Thirst, which is the eighth day of Thoo al-Hijjah. By doing so, they offered the ‘Umrah in conjunction with the Hajj; however, the ‘Umrah was offered just before the commencement of Hajj. The Arabic word al-‘ashiyy (i.e., the evening) mentioned in the hadeeth refers to the end of the day, or from sunset to dawn. It has also been said by others: that it could also mean until the sun sets.
It has been established that Lady, ‘Aa’ishah (raa) did not perform Tawaaf round the Ka‘bah because she was on her menses that day; as is reported in Saheeh al-Bukhaaree and Saheeh Muslim, in a hadeeth narrated by her - where she relates: “I was one of those people who was performing ‘Umrah; however, I got my menses before entering Makkah, and had menstruated until the Day of ‘Arafah. Then, I complained about this to the Messenger of Allah ﷺ, to which he ﷺ replied: ‘Discontinue your ‘Umrah, undo the hair on your head and comb it. Then, prepare yourself and enter into the state of Ihraam for Hajj.” ‘Asmaa’ (raa) did not exclude her [i.e., ‘Aa’ishah (raa)] in the hadeeth either due to the fact that the story regarding her menses was well-known or she had forgotten to exclude her in the narration..

1798

Narrated Ibn ‘Abbaas (ra): When the Prophet (ﷺ) arrived at Makkah, some boys of the tribe of Banee `Abd al-Muttalib went to receive him, and the Prophet (ﷺ) made one of them ride in front of him and the other behind him.
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Commentary : All of the hearts of all of the Companions, both young and old, were attached to the Messenger of Allah ﷺdue to his most excellent disposition, nobility and utmost kindness, and what Allah bestowed upon him. He, The Most Exalted, guided the hearts of the worshippers to him ﷺ. This hadeeth demonstrates some of his character towards them.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that when the Prophet ﷺarrived at Makkah in the Year of the Conquest, which was in the eighth year after Hijrah, a group of young boys set out to receive him ﷺ. These young boys were from Banee ‘Abd al-Muttalib, whom was the Prophet’s grandfather. Then, he ﷺ placed one of them in front of him, and the others behind him upon the back of the riding animal. This is an indication to their delight and joy for seeing the Prophet ﷺ; and likewise, it highlights his ﷺ pleasure and happiness with them. This was due to his ﷺ modesty and beautiful fidelity.
This hadeeth highlights the permissibility of receiving those arriving from Hajj, battle, or lawful travel as a means to honour and respect them and reacquaint themselves with them.
And lastly, it shows that two or more people can ride on an animal; if the riding animal is capable and it is humane to do so..

1800

Narrated Anas (ra): The Prophet (ﷺ) never entered upon his family from a journey at night. He used to return either in the morning or in the afternoon.
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Commentary : The Prophet ﷺexhibited the most pious examples of excellent comportment, and good relations between a man and his wife.
In this hadeeth, Anas ibn Maalik (ra) reports that the Prophet ﷺwould never return to his family if he arrived from a journey at night. Rather, he ﷺwould come in the morning - which is from when the Dawn Prayer enters to sunrise - and the afternoon, which is from noon when sun reaches its zenith in the sky - i.e., the time when the Midday Prayer enters - to when it sets.
The Messenger of Allah ﷺdid that because a man’s arrival at night oftentimes comes as a surprise to his wife, and she may not be ready to receive and welcome her husband, as he had been away from her for a while. So, it is fitting that he ﷺ didn’t come to her suddenly at night. The Prophet ﷺ - as attested in Saheeh Muslim in a hadeeth narrated by Jaabir (ra) - had prohibited a man from: coming to his family at night, suspecting their treachery, or seek out their misgivings. That is to say: to believe that they are traitors, reveal their faults, and unveils whether or not they have been disloyal. Thus, it is strongly disliked for the one who travels away from his home for a long period of time to come to his wife suddenly in the depths of night. As for the one whose journey is nearby, and his wife expects his arrival; it should be fine for him to return home at night..

1802

Narrated Anas (ra: "Whenever Allah's Messenger (ﷺ) returned from a journey, he, on seeing the high places of al-Madeenah, would make his she-camel proceed faster; and if it were another animal, even then he used to make it proceed faster."
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Commentary : The enlightened city of al-Madeenah was one of the most beloved cities to the Prophet ﷺ; as it is the place he ﷺ emigrated to, and the site from which he ﷺreceived aid and support, in which he established an Islamic sovereignty that, from it, spread to all of the surrounding Arab and non-Arab lands.
In this hadeeth, Anas ibn Maalik (ra) expounds on some of the manifestations of the Prophet’s love for this city. He (ra) reports that whenever the Prophet ﷺ arrived from his travels and saw the steps of al-Madeenah - which are its elevated paths which lead to the city- he ﷺ would make his she-camel hasten its pace along its way. If he was mounted on a riding animal other than a she-camel, even then he ﷺ would urge it to hasten its pace; so that he would arrive at al-Madeenah quickly; it was out of his fervent love anddesirefor being in the city, because it is his home, and therein reside his family and children who are the most beloved of people to him ﷺ. Allah has formed the souls of man to love and long for their homelands. The Messenger of Allah ﷺ did that, and in doing so proved to be the most noble exemplar and ordered his community to hasten in their return to their families at the end of their travels.
This hadeeth highlights the merit of the enlightened city of al-Madeenah and its denizens and exemplifies the love and longing the Prophet ﷺhad for it..

1803

Narrated Aboo Is-haaq: I heard al-Baraa' saying, "This ayah was revealed regarding us, for the Ansaar on returning from Hajj never entered their houses through the proper doors but from behind. One of the Ansaar came and entered through the door, and he was taunted for it. Therefore, the following was revealed: -- {It is not righteousness that you enter the houses from the back, But the righteous man is He who fears Allah, Obeys His order and keeps away from What He has forbidden So, enter houses through the proper doors.} (Quran 2:189)
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Commentary : One of the wisdoms of Allah, The Almighty is that He didn’t reveal The Noble Qur’aan all at once. Rather, He sent it down gradually, according to the progression in what Allah intended of it in building up and educating the Muslim community. He, The Most Exalted, revealed it as a treatment for sinful habits, and a resolution for problems that have occurred, and events which may come about in the future.
In this hadith, al-Baraa‘ ibn ‘Aazib (ra) relates that when the Ansaar, before Islam, had returned from performing the Hajj or ‘Umrah, they wouldn’t enter their homes through their front doors. But rather, they would enter them from the backs of their homes - as this was what many Arabs used to do. So, they would scale the walls of their homes from behind, or create an opening along the wall and enter it that way. They used to view that violating or omitting this practice as a major disgrace, and saw their own action as one of righteousness and piety. So, when Islam came to their (i.e. The Ansaar’s) lands, a man from amongst them entered through the front door of his house instead; for which the Ansaar censured him for that. Then, Allah The Almighty, revealed through His Words the following ayah: “Enter your preferred English translation for Q2:189 here.” Thus, Allah, The Almighty, had informed them that this act which they believed to be pious, was in actuality void of any good. Rather, actual piety is when the servant is fully aware of His Mighty and Majestic Lord; by complying with His commands, abstaining from what He has prohibited, and not devoting themself to anything which Allah, The Most High, did not legislate. Therefore, He ordered for them to arrive and enter their houses through the main doors, just as what is the norm today, and which would eventually become customary for them, as there is no evidence prohibiting that during the time when one is in a state of sanctity for Hajj or ‘Umrah. So, the people abandoned this practice, and began to enter their homes through their doors instead.
This hadeeth highlights that the customs of people do not make what is unlawful permissible. And that when Allah, The Almighty, prohibits anything, He opens for His servants something which is permissible to take its place; for when He disallowed them from coming to their homes and entering them from behind, He made it abundantly clear as to what action should take its place.

1804

Narrated AbooHurayrah (ra): The Prophet (ﷺ) said, "Traveling is a kind of torture as it prevents one from eating, drinking, and sleeping properly. So, when one's needs are fulfilled, one should return quickly to one's family."
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Commentary : The Prophet ﷺ did not omit a single good, whether it be something upright in religion or of this world; except that he ﷺ would always direct others to it and urge them towards it. He ﷺ never left any evil which would harm the believer in his religious or temporal affairs; except that he ﷺ warned them to take heed against it.
In this hadeeth, the Messenger of Allah ﷺmentioned that traveling to another land other than the one which he resides in is a type of hardship. What is intended by this reference is a worldly suffering. Then, he ﷺ explained this further with his ﷺ statement: “as it prevents one from eating, drinking, and sleeping,” namely, the completion of the aforementioned, along with the pleasure that comes from it; due to some of the struggles one can face in their travels, such as: the heat, the cold, fear, the separation from family and friends, and the harshness of life. So, the traveller delays his eating and sleeping from their usual and prescribed time - and oftentimes does not receive a sufficient amount or derive the usual pleasure which comes from these necessities of life.
Then, the Prophet ﷺadvised the traveller who has fulfilled the need for which he is journeying for and has finished with it; that it is incumbent upon them to hasten and return to their homeland and family; for the sake of curtailing these hardships which will continue on his journey, and to make up for the suffering that afflicted him in the interim - and then obtain, repose, and gentleness with his family thereafter. This was expressed with an avidity, which is the rhetorical purpose that was intended behind it; implying by a mode of expression that traveling for a worldly purpose is akin to a trade-off; leaving aside, however, obligatory travelling, such as the Hajj or a military expedition.
The notion that travelling is a form of torment does not prevent it from being beneficial and therapeutic for the vast majority of people; because movement and physical exercise are beneficial, especially for the people of ease and luxury. It's like a bitter medicine that remedies one’s health, even if taking it is disliked.
This hadeeth highlights that it is strongly disliked to go abroad away from his family without a need. It urges the traveller to hasten in returning from their travels to their family, especially those who are feared to pass away during his absence.
It shows that living with one’s family is an aiding comfort in upholding the interests both in religion and worldly affairs.
And lastly, it encourages one to stay where they are; so that their social circles and other groups of people do not miss him, and that the obligatory rights due to their family and close relatives are observed..

1809

Narrated Ibn ‘Abbaas (ra): Allah's Messenger (ﷺ) was prevented from performing (`Umrah) Therefore, he shaved his head, had sexual relations with his wives, slaughtered his Hady, and performed ‘Umrah in the following year.
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Commentary : Obstruction with reference to the Hajj and ‘Umrah refers to being prevented and impeded from approaching the Sacred Mosque in Makkah by an enemy, illness, or something else. If a Muslim intended to perform Hajj or ‘Umrah; and then is detained from completing his Hajj or ‘Umrah; then he is a muhsar, which is a technical term used for someone facing a situation similar to what has been aforementioned and is obstructed from completing their pilgrimage.
In this hadeeth, Ibn ‘Abbaas (ra) reports that the Messenger of Allah ﷺhad been prevented from performing the ‘Umrah that he came to offer in the year of Hudaybiyah, which was in the sixth year after Hijrah, when the polytheists inhibited him ﷺfrom entering Makkah that year. So, when The Prophet ﷺ was obstructed, and prevented from completing his ‘Umrah, he ﷺ released himself from it at the place where he was prevented from carrying on at Hudaybiyyah - which is a large village near Makkah, that borders the city. It was named after a well that was there before, and now there is a valley between it and Makkah about twenty-two kilometres on the way to Jeddah - So after leaving his ﷺ ‘Umrah, he slaughtered his Hady - which is a name for the sacrificial animal - whether it be: a camel, cow, sheep, or goat - that is offered and slaughtered in the Sacred Precinct. Thereafter, “he shaved his head,” and this is another one of the last rites of ‘Umrah and it requires one to release themselves from the state of Ihraam. Then, he ﷺ had intimate relations with his wives i.e., that their sexual intercourse was lawful for him, or that he ﷺinitiated the act. The narrator only mentioned this to confirm that he ﷺhad released himself from the state of Ihraam one enters for the pilgrimage.
Afterwards, the Prophet ﷺreturned to perform ‘Umrah the next year, which occurred in the seventh year after Hijrah, while it was known as the Make Up ‘Umrah and it has also been called the ‘Umrah of the Judgment. It has been called the Make Up ‘Umrah and The ‘Umrah of the Judgment because he ﷺbecause he ﷺforced Quraysh to accept the terms of the treaty that was signed there, and not because it had been performed as a make-up for the ‘Umrah which was prevented in the previous year..

1810

Narrated Saalim: Ibn`Umar (ra) used to say, "Is not (the following of) the tradition of Allah's Messenger (ﷺ) sufficient for you? If anyone of you is prevented from performing Hajj, he should perform the Tawaaf of the Ka`bah and the brisk walking between al-Safaa and al-Marwah and then exit the Ihraam as then everything will become legal for him which was illegal for him (during the state of Ihraam), and he can perform Hajj in a following year and he should slaughter a Hady or fast in case he cannot afford the Hady."
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Commentary : Obstruction with reference to the Hajj and ‘Umrah refers to being prevented and impeded from approaching The Holy Mosque in Makkah by an enemy, illness, or something else. If a Muslim intended to perform the Holy Pilgrimage or ‘Umrah; and then is detained from completing his Hajj or ‘Umrah; then he is a muhsar, which is a technical term used for someone facing a situation similar to what has been aforementioned, and is obstructed from completing their pilgrimage.
In this hadeeth, Saalim ibn ‘Abdullah ibn ‘Umar reports that his father, ‘Adullagh ibn ‘Umar (ra) used to say: “Is not what came from the traditions and practices of your Prophet ﷺsufficient for you? If anyone of you have been obstructed, and prevented from performing one of Hajj’s most essential integrals - which is standing at ‘Arafah - due to one of the legitimate excuses; but somehow managed to enter Makkah; then it is incumbent upon him to abandon his ‘Umrah, and then perform the circumambulation round the Ka‘bah, perform the ritual walk between al-Safaa and al-Marwah if he is able to do that, shaves or cuts his hair, and then takes off the garments one wears while in the state of Ihraam required for Hajj. Thereafter, everything that is normally licit for him becomes permissible, even intercourse with his wife. He may continue to be released from his Ihraam for Hajj until he performs his Hajj the following year. It is incumbent upon the one who is prevented from completing the pilgrimage (i.e. a muhsar) to slaughter a hady - which is a camel, cow, sheep, or goat - that is offered and slaughtered as a sacrifice in the Sacred Precinct. And if he is not able to find a sacrificial animal, he must fast for ten days; three days on the Hajj, and seven when he returns.
Ibn ‘Umar (ra) made the legal ruling in regard to obstruction during the Hajj and ‘Umrah the same; because The Prophet ﷺ wasn’t ever prevented from performing the Holy Pilgrimage; but he was impeded on the ‘Umrah of al-Hudaybiyah in the sixth year after Hijrah. So, Ibn ‘Umar drew a legal analogy by comparing the Hajj to the ‘Umrah. And this analogy is based on the time when one releases himself from the consecrated state of Hajj, which hasn’t been stipulated when one was prevented from completing it. Yet, if it was stipulated, it is still permissible, and nothing additional would be obligatory upon him; due to what has been narrated in Saheeh al-Bukhaaree and Saheeh Muslim, in a report narrated by The Mother of the Believers, ‘Aa’ishah (raa), who relates that: “The Messenger of Allah ﷺ went to see Dubaa‘ah bint al-Zubayr and said to her: ‘Perhaps you wish to perform the Hajj?’ She replied: ‘By Allah, I am not well, and am often in constant agony.’ So, he ﷺsaid to her: “Perform the Holy Pilgrimage, but condition it first it by saying: ‘O Allah, I shall release myself from the consecrated state of Hajj (i.e.ihraam) wherever you detain me.”
One benefit that we can conclude from this hadeeth is that it presents a proof of legal analogy since this method of reasoning was utilised by the Companions (ras)..

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