| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

3166

Narrated `Abdullah ibn `Amr (may Allah be pleased with him): The Prophetﷺsaid, "Whoever killed a person having a treaty with the Muslims, shall not smell the scnent of Paradise though its smell is perceived from a distance of forty years.".

Commentary : Allah, Exalted is He, has commanded the believers to honour contracts and fulfil covenants.He, the Glorified, says, {And fulfil the covenant of Allah when you have taken it. [O believers], and do not break oaths after their confirmation.}[Quran 16:91].For this reason, the Prophet ﷺ warned in this hadeeth the one who kills a person with whom a covenant has been made – that is a person who enters the abode of Islam with assurances of safety and protection – that he will not smell the fragrance of Paradise,and its fragrance can be smelled from as far as the distance of travelling forty years.It is narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said, “… the fragrance of Paradise can be found at a distance of seventy years.” [Sunan al-Tirmithee].Other narrations reported something else, distance-wise.The different versions of the hadeeth have been reconciled to conclude thateach distance depends on thedifferences in people, deeds, and variations in ranks. That is to say, some people will sense its fragrance from as far as the distance of a thousand years,while others will sense its fragrance from a distance of forty years, and for others, from a range in between these distances.All of these narrations describe a long distance.
This hadeeth warns against betraying the covenants made with non-Muslims.
It shows that Paradise is for those who fulfil covenants and those who do not betray them..

3169

Narrated Aboo Hurayrah (may Allah be pleased with him): When Khaybar was conquered, a roasted poisoned sheep was presented to the Prophetﷺas a gift (by the Jews). The Prophetﷺordered, "Let all the Jews who have been here, be assembled before me." The Jews were collected, and the Prophetﷺsaid (to them), "I am going to ask you a question. Will you tell the truth?" They said, "Yes." The Prophetﷺasked, "Who is your father?" They replied, "So-and-so." He said, "You have told a lie; your father is so-and-so." They said, "You are right." He said, "Will you now tell me the truth, if I ask you about something?" They replied, "Yes, O Aboo Al-Qaasim; and if we should tell a lie, you can realize our lie as you have done regarding our father." On that he asked, "Who are the people of the (Hell) Fire?" They said, "We shall remain in the (Hell) Fire for a short period, and after that you will replace us." The Prophetﷺsaid, "You may be cursed and humiliated in it! By Allah, we shall never replace you in it." Then he asked, "Will you now tell me the truth if I ask you a question?" They said, "Yes, O Aboo Al-Qaasim." He asked, "Have you poisoned this sheep?" They said, "Yes." He asked, "What made you do so?" They said, "We wanted to know if you were a liar in which case, we would get rid of you, and if you are a prophet then the poison would not harm you."
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Commentary : The Jews constantly displayed much hatred against the Prophet ﷺfrom the moment he was sent as a Prophet and his migration to al-Madeenah,such that they attempted to assassinate him on several occasions.
Inthis hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that whenAllah allowed the Muslimsto conquer Khaybar in the seventh year of the Hijrah,the Prophet ﷺ intended to protect al-Madeenah from the evil of the Jews who had assembled there. Khaybar was a town in which the Jews used to reside, 153 km away from al-Madeenah, northwards in the direction of the Levant.
As their envy and hatred increased further,a woman from amongst them sent the Prophet ﷺ a gift of lamb containing poison – the name of this woman was Zaynab bint al-Haarith, the wife of Sallaam ibn Mishkam, and the sister of Murahhab(who had been killed during the conquest of Khaybar). In preparation for the assassination, she had asked earlier, “Which part of the lamb is most beloved to him?”She was answered, “The shoulder.” So,she placed more poison in it.When heﷺ partook of the shoulder, he chewed a morsel thereof in his mouth but did not swallow it.It is narrated on the authority of Aboo Hurayrah(may Allah be pleased with him) that Bishr ibn al-Baraa(may Allah be pleased with him) ate with the Prophetﷺ from that lamb, and he swallowed his morsel [Sunan Aboo Dawood].
When the Prophetﷺ came to learn about the poison, he commanded his Companions to stop eating and then ordered the Jews who were present to stand before him,as they were suspected concerning the poison. The Prophet ﷺ said, “I shall ask you about something; will you be truthful to me about it?”They responded, “Of course.”He asked them a few questions to discover their lies thereafter.He asked them, “Who is your father?” They replied, “So-and-so,” mentioning the name of a person who happened not to be their father in reality.The Prophet ﷺ said, “You have lied. Actually, your father is so-and-so,” that is the Prophet of Allah, Jacob the son of Prophet Abraham, peace be upon them. They replied, “You have spoken the truth.”Again, the Prophetﷺ asked, “I shall ask you about something; will you be truthful to me about it?”They replied, “Of course, Abooal-Qaasim!If we lie, you will recognise our lie, as you recognised about our father.”The Prophet ﷺ asked them, “Who are the dwellers of the fire?”They replied that they would remain therein for a little while, then the Muslims would follow them therein, after the Jews exiting it. The Prophet ﷺrebuked them for making such a statement and ordered them todesist from making this false claim, and informed them that they are more rightful to be disgraced, humiliated, and receive the punishment of the fire, and how evil is that place to stay.He ﷺstated that the Muslims would never follow them(as they will remain therein forever).As for our disobedient ones, their stay is limited and temporary, and they will not abide therein forever.Then, heﷺ asked, “I shall ask you about something; will you be truthful to me about it?”They replied, “Of course, Abooal-Qaasim!”He asked them about the reason for placing poison in the lamb.They replied, “We wanted to seek assurance of your prophethood.If you were a liar, you would die straight away from that poison, thus we would gain relief from you and from what you claim.If you were truthful in your prophethood, then that poison would not hurt you and cause you any harm, as Allah would protect you.”
This hadeeth shows that Allah showed to the Prophet ﷺregarding some events from the unseen.
It shows the betrayal of the Jews and their mistreatment of the prophets.
Itdemonstrates the rebellion of the Jews and their lies..

3176

Narrated `Awf ibn Maalik (may Allah be pleased with him): I went to the Prophetﷺduring the Battle of Tabuk while he was sitting in a leather tent. He said, "Count six signs before the advent of the Hour: my death, the conquest of Jerusalem, a plague that will afflict you (and kill you in great numbers) as the plague that afflicts sheep, the increase of wealth to such an extent that even if one is given one hundred Dinars, he will not be satisfied; then an affliction which no Arab house will escape, and then a truce between you and the people of yellow (i.e. the Byzantines) who will betray you and attack you under eighty flags. Under each flag will be twelve thousand soldiers.
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Commentary : Allah supported the Prophet ﷺand informed him of some of the events that would occur before the establishment of the Last Hour. These are signs that will take place before its establishment so that we can be preparedand do as many good deeds as possible before we meet Allah, the Mighty and Majestic.
In this hadeeth, ‘Awf ibn Maalik (may Allah be pleased with him) relates that he came to the Prophet ﷺ during the Battle of Tabuk, which happened in the ninth year of the Hijrah.Tabuk is a city located in the farthest north region of the Arabian Peninsula, right in the middle of the road to Damascus, which is 1252 km away from the Hijaaz.This was the last battle which the Messenger of Allah ﷺfought himself against the Romans.‘Awf found the Prophet ﷺ seated in a tent made of tanned leather.The Prophet ﷺ told him, “Count six things before the advent of the [Last] Hour,” meaning six signs that will appear before the establishment of the Last Hour.Among its closest signswas the demise of the Prophet ﷺ, then the conquest of Jerusalem, which was fully realised in the caliphate of ‘Umar ibn al-Khattaab (may Allah be pleased with him).He then added, “Two kinds of death,” that is a pandemic that will be endemic amongst the people,and it will be like the ‘Qu’aas’ of the sheep, a disease that attacks sheep whereby something flows from form their noses, and they die on the spot.This reality happened during the plague of ‘Amwaas, wherein seventy thousand people died within three days.After heﷺ said, “The overflowing of wealth and its abundance”, to the extent that a person will be given a hundred Dinars, yet he will be unpleased and will not be content with it, because he will think that it is too little, and he will belittle that amount. He further said, “The trial”,which is a test and tribulation that will lead to in-fighting and chaotic situationssuch that no house of the Arabs would be saved from it, but rather this trial would penetrate it and cause it harm.
He then said, “Then there will be a peace treaty between you and the people of yellow,” which refers to the Romans, anddenotes a reconciliation or ceasefire. However, they would not fulfil the covenant, and they would betray the Muslims and break the peace treaty.Hence, they would come to fight the Muslims under eighty banners. Under each flag, there would be twelve thousand soldiers.
This hadeeth highlights some of the signs concerning the proximity of the advent of the Last Hour, some of which have already happened.
Itdemonstrates a sign among the signs of the prophethood of the Messenger ﷺ..

3180

Narrated Aboo Hurayrah(may Allah be pleased with him): "What will your state be when you can get no Dinar or Dirham (i.e. taxes from the Dhimmis)?" on that someone asked him, "What makes you know that this state will take place, O Aboo Hurayrah?" He said, "By Him in Whose Hands Aboo Hurayrah's life is, I know it through the statement of the true and truly inspired one (i.e. the Prophet)." The people asked, "What does the statement say?" He replied, "Allah and His Messenger's asylum granted to Dhimmis will be outraged, and so Allah will make the hearts of these Dhimmis so daring that they will refuse to pay the Jizyah they will be supposed to pay.".

Commentary : Honouring contracts and covenants is one of the most important qualities of a true Muslim.The Prophet ﷺ commanded us to honour our covenants and agreements, including those with the non-Muslims and explained the drastic outcome of breaking them without any valid reason.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) warns the Muslims about breaking a covenant with the non-Muslims under the protection of Islamic law and warns about the evil outcome of subjecting them to injustice.He said to those around him among the Tab’ieen, “How would your state be if you did not take a Dinar or a Dirham from the Jizyah and the Kharaaj (land tax)?”Those around him became wonderstruck and asked him about how this could happen while knowing that the wealth of the Jizyah and Kharaaj continuously poured in towards the Muslims from everywhere!He reported to them that the Prophet ﷺ - who is truthful in his speech and who can be trusted regarding that which Jibraail (peace be upon him) informed him – said that this would happen when the Muslims flouted the protection of Allah and the protection of His Messenger ﷺ, and that is when the Muslims would break the covenant of Allah and of His Messenger ﷺwith the Dhimmis.They would oppress them and transgress against them; thus,they would be punished in this world before the punishment in the Hereafter, in the sense thatAllah, the Mighty and the Majestic would remove the owe and respect for Muslimsfrom people’s hearts. As a result, they would refuse to give what they possess,i.e. they would stop giving what is incumbent upon them to pay, such as the Jizyah and so on.The Muslims would be unable to take anything from them, resulting in their state becoming contracted economically.
The hadeeth exhibits a sign amongst the signs of the prophethood of the Prophetﷺ.
It shows that our adherence to the commands of Allah and His Messenger ﷺ and their covenants is the path to our salvation.The more the Muslims deviate from their commands and way, the furtherthey will fail and suffer loss.
This hadeeth shows that the Dhimmis have rights that the leader of the Muslims should enforce and protect and that they have a covenant and protection which should be fulfilled and honoured..

3191

Narrated Imran ibn Husayn(may Allah be pleased with him): I went to the Prophetﷺand tied my she-camel at the gate. The people of BaneeTameem came to the Prophetﷺwho said "O BaneeTameem! Accept the good tidings." They said twice, 'You have given us the good tidings, now give us something" Then some Yemenites came to him, and he said, "Accept the good tidings, O people of Yemen, for BaneeTameem refused them." They said, "We accept it, O Allah's Messengerﷺ! We have come to ask you about this matter (i.e. the start of creations)." He said, "First of all, there was nothing but Allah, and (then He created His Throne). His Throne was over the water, and He wrote everything in the Book (in the Heaven) and created the Heavens and the Earth." Then a man shouted, "O Ibn al-Husayn! Your she-camel has gone away!" So, I went away and could not see the she-camel because of the mirage. By Allah, I wished I had left that she-camel (but not that gathering).
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Commentary : Certainly, Allah is One and Unique,and His attributes areMajestic and Perfect.The Prophet ﷺ has informed us about the beginning and the end of creation so that we can sense the grandeur of Allah, the Sublime.
In this hadeeth, ‘Imraan ibnal-Husayn(may Allah be pleased with him)reports that he once went to see the Prophet ﷺ in the Prophet’s Mosque, and before entering the Mosque, he tied his she-camel to the door. On this day,a group of people from Banoo Tameem visited the Prophet ﷺ, andheﷺ met them in a way that warms up the hearts.He ﷺ told them to accept the glad tiding of what he was saying to them;this would follow from them receiving the good news about entrance into Paradise.They replied, “You have already given us the good news; now give us something.”They repeated this twice.Their most important focus was on worldly gainsso that they did not understand well the good news given to them apart from material gifts.
Afterwards, some people from Yemen entered upon the Prophetﷺ,and he told them toaccept the glad tiding since Banoo Tameem failed to accept it.These people were from the clan al-Ash’aree from Yemen, and their response was different from that of Banee Tameem,i.e. they accepted it happily and then asked him about the universe.Thereupon, the Prophet ﷺ mentioned to them about the beginning of the creation and the Throne. He ﷺinformed them that there was nothing but Allah, whoseexistence is eternal as He is without a beginning or end. Nothing existed besides Him, neither the water nor the Throne nor anything else.
His Throne was over the water, which is the Throne on which He, the Majestic, rose.It is the topmost of allthe creations and the greatest and the biggest of them all.Allah has described it asgrand in terms of size and the quality of beauty. The Prophet ﷺ added thatAllahwrote everything that will occur until the Day of Judgement, and then He created the Heavens and the Earth. In other words, Allah existed before everything, and there was nothing but Him. Then, He created the water first, and then the Throne – or He created the Throne in the upper side and the water in the lower side - and then created the Pen and the Preserved Tablet, and then the Heavens and Earth. This is the chronological order of the creation.
After, ‘Imraan relates that during this conversation, a person informed him that his she-camel had disappearedi.e.it had escaped from her rope and run away. ‘Imraan pursued her, until she had gone so far that a mirage happened to veil in front of her.Thereupon, ‘Imraan swore that he wished he had left her to disappear and remained in the gathering of the Prophet ﷺ to listen to the remaining hadeeth.
This hadeeth is an urging and encouragement to attend the gatherings of knowledge.
It highlights the virtue of learning the sacred knowledge and listening to it.
It shows that we should give precedence to seeking the sacred knowledge over seeking wealth..

3193

Narrated Aboo Hurayrah(may Allah be pleased with him): Allah's Messengerﷺsaid, "Allah the Most Superior said, "The son of Adam vilifies Me, and he should not slight Me, and he disbelieves in Me, and he ought not to do so. As for his vilifiing Me, it is that he says that I have a son; and his disbelief in Me is his statement that I shall not recreate him as I have created (him) before."
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Commentary : In this hadeeth, the Prophet ﷺ reports from His Lord, the Majestic and High, that He states thatthe son of Adam vilifies Him asthey dare to attribute to Allah that which necessitates imperfection and defects.It is not allowed for anyone to describe Allah, the Sublime, with anything that may entail imperfection or defects.Then, Allah states that people disbelievein Him, whereas they ought not to disaffirm Allah, the Sublime.After, Allah, the Sublime, explains His meaning of this vilification and disaffirmation by elaborating that those who have vilified the Lord of the universe are those Jews, Christians and polytheists who have claimed that He, the Sublime, has a child.This does not befit Him, the Mighty and the Majestic, as this entails assimilation, resemblance, imperfection and need.Allah, the Mighty and the Majestic, is One, and the Only One (Unique) who {begets not and nor was he begotten and there is no one like unto Him.}[Quran 112: 3-4].Those who disaffirmed Allah are the ones who rejected the resurrection and considered it to be a distant reality whilst acknowledging that Allah is the One Who created them without having a previous template. He who created them in the beginning from nothing is able to resurrect and recreate them the second time because re-creation is an easier process!
We learn from this hadeeth that attribution of a son to Allah is an act of vilification of Allah Almighty, a rejection of His Oneness, and giving His resemblance to others besides Him, and that is an act of ascribing partners to Him (Shirk).
The hadeeth shows that rejection of resurrection is,in essence, disaffirmation of Allah Almighty and His promise.
It shows that Allah is the One Who started the creation and that it is Him who will recreate it. This confirms that the world has come into being, and also confirms the resurrection and re-creation of the humans after their demise, and that Allah is the One who will bring them back to life on the Day of Judgement, to reward them for their actions..

3195

Aboo Salamah ibn `Abd al-Rahmaan had a dispute with some people on a piece of land. He went to `Aaishah(may Allah be pleased with her) and told her about it. She said, "O Aboo Salamah, avoid the land, for Allah's Messengerﷺsaid, 'Any person who takes even a span of land unjustly, his neck shall be encircled with it down seven earths.' ".

Commentary : The Prophet ﷺ warned people against taking others’ property, by force or authority, unlawfully.

In this hadeeth, the Taabi’ee Aboo Salamah ibn ‘Abd al-Rahmaan ibn ‘Awf reports that he had a dispute with some people over a piece of land. He mentioned his dispute to ‘Aaishah (may Allah be pleased with her), and she advised him to be cautious so that he did not take anything from it unlawfully, because the Prophet ﷺ said, 'Any person who takes even a span of land unjustly, his neck shall be encircled with it down seven earths’”. Themeasure a of span in the hadeeth,no matter how little it is, his neck shall be encircled with it down seven earths on the Day of Judgment as a punishment. It is said that it means the stolen part of the earth will swallow him until his neck is encircled with it. It is also said that it means the weight of this land will be around his neck on the Day of Judgment, and it will remain like that until all the people finish their reckoning. It is mentioned in Musnad Ahmad that the Prophet ﷺ said,“The property of a Muslim that is taken unlawfully will be deprived of Allah’s blessings.”.

3199

Narrated Aboo Tharr (may Allah be pleased with him): The Prophetﷺ asked me at sunset, "Do you know where the sun goes (at the time of sunset)?" I replied, "Allah and His Messenger know better." He said, "It goes (i.e. travels) till it prostrates Itself underneath the Throne and takes the permission to rise again, and it is permitted and then (a time will come when) it will be about to prostrate itself but its prostration will not be accepted, and it will ask permission to go on its course but it will not be permitted, but it will be ordered to return whence it has come and so it will rise in the west. And that is the interpretation of the Statement of Allah: {And the sun runs its fixed course for a term (decreed). that is The Decree of (Allah) The Exalted in Might, The All- Knowing} [Quran 36:38] .

Commentary : Allah has predestined everything from the beginning of creation to its end.

In this hadeeth, Aboo Tharr al-Ghafaaree (may Allah be pleased with him) reports that the Prophet ﷺ asked him at the time of sunset about where the sun goes after its disappearance. Aboo Tharr replied that Allah and His Messenger know better, which is an answer that displays his politeness as he refrained from putting an answerbefore the Prophet ﷺ, and so he left it to Allah and His Messengerﷺ. Thereupon, the Prophet ﷺsaid that it travels till it prostrates Itself underneath the Throne. This prostration is real and regardless of where it prostrates, it will be underneath the Throne. Afterwards, it takes permission to rise again from the east to go on its course again and then it is granted permission. It continues to take permission to rise again from the east to proceed on its course until Allah does not permit it, and commands it to return from where it came. Thereupon, the sun will rise from the west, which is one of the major signs of the Hour.That is an interpretation of the Statement of Allah: {And the sun runs its fixed course for a term (decreed)} [Quran 36:38].The sun continues to go on its fixed course until the end of this world, {that is The Decree of (Allah) The Exalted in Might, The All- Knowing} [Quran 36:38]. The sophisticated accurate movement of the sun in its orbit is evidence of the existence of Allah, Most High, who upholds and arranges the affairs of this world in a fashion that befits His Wisdom, Knowledge, and Might.

This hadeeth highlights the might and power of the Allah and His authority and control of the universe and all the creation. Itdebunks and scolds those who worshipped the creation in this worldly life, so they know their worship to them was invalid and false.
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3200

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophetﷺsaid, "The sun and the moon will be folded upon the Day of Resurrection.".

Commentary : Allah, Exalted is He, the Truth and the Sovereign, is the only one worthy and deserving of our worship and glorification, and it is Him, the only God, to whom our worship and deeds must be devoted. He is the Creator of everything and under His will and power falls everything in this cosmos; hence, it is invalid for a person to worship anything other than Him or beside Him.

In this hadeeth, the Prophet ﷺ informs us that the sun and moon will be folded up on the Day of Judgment,i.e. they will be deprived of their light.It is said that they will be folded up and then thrown into Hellfire to debunk and scold those who worshipped them in this worldly life, so they know their worship of them was invalid and false. It is said that they were created from Hellfire; thus, they will return to it on the Day of Judgment. However, placing them in Hellfire does not mean they are punished there, for Allah, Exalted is He, has created angels for Hellfire to punish the dwellers of Hellfire.

This hadeeth highlights the Might and Power of Allah to bring creation into existence and terminate the existence of the creation. It shows that all created beings are subject to Allah, Most High.
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3206

Narrate`Aaishah(may Allah be pleased with her): If the Prophetﷺsaw a cloud in the sky, his face would change and he would walk back and forth, go out and come in. However, if it rained, he would feel relaxed." `Aaishah inquired from him about his reaction to seeing the cloud. The Prophetﷺsaid, I do not know (am afraid), it may be similar to what happened to some people referred to in theQuran in the following ayah: {Then when they saw it as a dense cloud coming towards their valleys, they said, 'This is a cloud bringing us rain!' Nay, but it is that (torment) which you were asking to be hastened a wind wherein is severe torment} [Quran 64:24]. .

Commentary : The Prophet ﷺ was in constant fear of Allah, Most High, and always concerned that his nation may be subjected to Allah’s punishment because of the sins of their sinners.

In this hadeeth, ‘Aaishah (may Allah be pleased with her) reports that whenever the Prophet ﷺsaw rain clouds, he would march up and down, and his face would show signs of concern and distress because he feared that those clouds carried the punishment of Allah. However, once rain fell, his concern and worry would fade away. ‘Aaishah (may Allah be pleased with her) asked him about that, so he said that his fear was out of his concern that it might be like the clouds that brought Allah’s tormentto thepeople of Prophet Hood (peace be upon him)about whom Allah, Exalted is He, said: {Then when they saw it as a dense cloud coming towards their valleys, they said, 'This is a cloud bringing us rain!' Nay, but it is that (torment) which you were asking to be hastened.A wind wherein is severe torment.} [Quran 64:24].

If one were to ask, why did the Prophet ﷺfear Allah would punish his people while he was still alive among them,while Allah, Most High, says: {But Allah would never punish them while you ˹O Prophet˺ were in their midst.} [Quran 8:33] it has beensaid is that it is possible the ayah is specific and only applicable to those mentioned in the ayah, or it is only applicable to a particular time, or that the state of fear of Allah necessitates that he should not feel secure against Allah’s planning.In particular,the Prophet ﷺwould act to teach his nation, and one aspect of this is teaching them to never feel secure against Allah’s planning, because Allah, Most High, says: {Did they feel secure against Allah’s planning? None would feel secure from Allah’s planning except the losers.} [Quran 7:99].

This hadeeth shows that nobody should feel immune against Allah’s punishment and torment, and that we should be prepared by being mindful of Allah and resorting to Him in situations of fear and troubles.

It reminds us to reflect on the previous nations who were subjected to Allah’s torment and punishment, to learn from their mistakes and avoid that which caused their punishment.

It highlights the compassion and mercy of the Prophet ﷺ towards his nation, as Allah, Most High, descried him: {He is concerned by your suffering, anxious for your well-being, and gracious and merciful to the believers.} [Quran 9:128]..

3208

Narrated `Abdullah ibn Mas'ood(may Allah be pleased with him): Allah's Messengerﷺthe true and truly inspired, said, "Each one of you is constituted in the womb of the mother for forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period.Then God sends an angel who is ordered to write four things. He is ordered to write down his deeds, his livelihood, the date of his death, and whether he will be blessed or wretched. Then the soul is breathed into him. One amongst you acts [like the people deserving Paradise] until between him and Paradise there remains but the distance of a cubit, when suddenly the writing of destiny overcomes him and he begins to act like the denizens of Hell and thus enters Hell, and another one acts in the way of the denizens of Hell, until there remains between him and Hell a distance of a cubit that the writing of destiny overcomes him and then he begins to act like the people of Paradise and enters Paradise.."
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Commentary : Allah, Exalted is He, has predestined the fate of the creation and penned it in His Preserved Tablet, so it takes place afterwards according to what He had decreed.

In this hadeeth, the Prophet ﷺ reports that the foetusgoes through four stages in the womb. The first stage, which is ovulation, takes forty days, wherein an egg and sperm travel in opposite directions to meet for implantation; hence pregnancy happens. In the second stage, it becomes a clot of thick blood clinging to the womb for a similar period. In the third stage, it develops into a piece of flesh whose size is as little as that which a human can chew in his mouth for a similar period. In the final stage, its form and shape begin after completing four months. Thereupon, Allah sends the angel that is responsible for wombs to write down all the good and evil deeds that he will do throughout his lifetime, his livelihood, the date of his death, and whether he will be blessed or wretched when he dies.Each person will die upon that which Allah has written.A person would act like the people deserving Paradise until he is so close to entering Paradise when suddenly the writing of destiny overcomes him, and he begins to act like the dwellers of Hell and thus enters Hell.And another person would act in the way of the denizens of Hell until he is so close to entering Hellfire when suddenly the writing of destiny overcomes him, and then he begins to act like the people of Paradise and enters Paradise.

This scenario is further explained in another hadeeth. It is narrated on the authority of Sahl ibn Sa’d al-Saa’idee (may Allah be pleased with him) that the Prophet ﷺ said: “that a person performs deeds like the deeds of the people of Paradise apparently before people and he would be amongst the dwellers of Hell, and a person acts apparently like the people of Hell, but (in fact) he would be among the dwellers of Paradise.” [Saheeh al-Bukhaaree and Saheeh Muslim].That means, a person who spends life in good deeds but before passing he deviates, and a person whose life is spend in bad deeds but dies upon goodness.This is because the state of such a person as it appears to people is different to that reality which Allah knows.

This hadeeth highlights the belief in fate and predestination, regarding deeds and provisions, and lifespan. It warns us from being befooled of that which is apparent to us, because deeds are judged based on how they end.

It shows that good deeds and bad deeds are just signs indicating the reality of a person and do not necessarily reflect the reality or the end of people, which Allah has predestined and decreed.
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3209

Narrated Aboo Hurayrah(may Allah be pleased with him):The Prophetﷺsaid, "If Allah loves a person, He calls Gabriel saying, 'Allah loves so-and-so; O Gabriel! Love him.' Gabriel would love him and make an announcement amongst the inhabitants of the Heaven, 'Allah loves so-and-so; therefore you should love him also,' and so all the inhabitants of the Heaven would love him, and then he is granted the pleasure of the people on the earth."
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Commentary : In this hadeeth, the Prophet ﷺ explains the benefits of being loved by Allah, Most High, in this life,and the rewarding outcome in the Hereafter. The Prophet ﷺ explains that if Allah loves a person, He will call Gabriel telling him that He loves so-and-so; thus, Gabriel would love him and make an announcement amongst the inhabitants of the Heaven, “Allah loves so-and-so; therefore you should love him also,” and so all the inhabitants of the Heaven would love him, and the inhabitants of the Heaven here refer to the angels. As a result, this person is granted the pleasure of the people on the earth such that most of the believers who know him would be inclined to him, and his good reputation lasts. It is said that it means Allah makes the hearts of His believing servants inclined to him and praise him.
Love is one of the established attributes of Allah, Exalted is He, and it is understood according to its apparent meaning in a way that befits Allah, the Most-High. As for how Gabriel andthe angels love him, it means they would praise him and ask Allah to forgive him, or love as people know it,i.e. their hearts become inclined to him and long for him because of his obedience and Allah’s love for him..

3210

Narrated `Aaishah(may Allah be pleased with her): “I heard Allah's Messengerﷺsaying, "The angels descendto the clouds and mention the matter decreed in the Heaven. The devils then listen stealthily to them, come down to inspire the soothsayers with it, and the latter would add to it one-hundred lies of their own."
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Commentary : Islam eradiates all forms of superstition and stands against the manipulation of people’s hopes and dreams such that it considers it from the major sins. To this end, Islam reinforces in the hearts of believers that no one knows the future and the unseen except Allah, who alone can bring forth benefit and avert harm. The Muslim is required, therefore, to attach his heart to Allah and submit all his affairs to Him alone.

In this hadeeth, the Prophet ﷺ explains that the angels descend from above to the clouds wherein they mention that which has been decreed in the Heaven. This is because the angels would hear all the events that Allah decrees every day and every moment. The angels mention them to each other, so the devils eavesdrop and then share what they heard to soothsayers and fortune-tellers who, in their turn, add one hundred lies to thenews they received from devils.

This hadeeth was an answer given by the Prophet ﷺ in response to a question that ‘Aaishah (may Allah be pleased with her) posed to him - as recorded in Saheeh Muslim – as she inquired from him abouthow the soothsayers before Islam could foretell some events that took place afterwards as they mentioned.

The eavesdropping of devils of the conversations of the dwellers of the heavens used to happen before Allah’s revelation to the Prophet ﷺ. However, this eavesdropping was stopped immediately upon the advent of Islam when Allah revealed to Prophet Muhammad ﷺ the message of Islam. Allah, Most High, says: {We used to take up positions there for eavesdropping, but whoever dares eavesdrop now will find a flare lying in wait for them.} [Quran 72:9].

The Prophet ﷺ has prohibited us from visiting soothsayers and fortune-tellers. It is reported on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said, “Whoever visits a soothsayer or a fortune-teller and believes him, he has disbelieved in that which was revealed to Muhammad.” [Musnad Ahmad].

This hadeeth serves as a warning against listening to soothsayers, falsifiers and fortune-tellers. .

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Narrated Sa’eed ibn Al-Musaiyyab:`Umar came to the Mosque while Hassaan was reciting a poem. (`Umar disapproved of that). On that Hassaan said, "I used to recite poetry in this very Mosque in the presence of one (i.e. the Prophet ﷺ) who was better than you." Then he turned towards Aboo Hurayrah(may Allah be pleased with him) and said (to him), "I ask you by Allah, did you hear Allah's Messengerﷺsaying (to me), "Retort on my behalf. O Allah! Support him (i.e. Hassaan) with the Holy Spirit?" Aboo Hurayrah said, "Yes.".

Commentary : The ruling on poetry is the same as the ruling on speech or words, of which it is a part; therefore, what is good is good, and what is bad is bad.One of the prominent poets among the Companions was Hassaan ibn Thaabit (may Allah be pleased with him).

In this hadeeth, the Taabi’ee Sa’eed ibn al-Musayyab reports that one day ‘Umar ibn al-Khattaab (may Allah be pleased with him)found Hassaan ibn Thaabit recitingpoetry in the Mosque. The facial gesture of ‘Umar showed his disapproval, but Hassaan informed him that he used to recite poetry in the Mosque in the presence of him who is better than ‘Umar, meaning the Prophet ﷺ. Then, he (may Allah be pleased with him) looked at Aboo Hurayrah (may Allah be pleased with him) and said to him, “I ask you by Allah, did you hear Allah's Messengerﷺ saying to me, ‘Retort on my behalf. O, Allah! Support Hassaan with the Holy Spirit?’”Aboo Hurayrah (may Allah be pleased with him) confirmed it. The reason Hassaan did that wasthat ‘Umar was known for his strictness about the hadeeths of the Prophet ﷺ, and he would only accept it if two men testified to the correctness of the hadeeth.

The background story of the statement of the Prophet ﷺ to Hassaan ibn Thaabit is that some poets from Quraysh lampooned the Prophet ﷺ. Hence, he ﷺ asked his Companions to respond to them and lampoon Quraysh. A couple of Companions stepped forward to take this mission, and Hassaan ibn Thaabit was one of them. However, the poetry of Hassaan was the most effective and most intimidating to Quraysh. Thereupon, the Prophet ﷺ asked Allah to support Hassaan with the holy spirit (i.e. angel Gabriel). It has been said that the Prophet ﷺ made this supplication so Allah would protect him through the angel Gabriel from falling into scurrility, as it would backlash, causing more damage.

The hadeeth highlights the virtue of Hassaan ibn Thaabit (may Allah be pleased with him), and shows that it is permissible to recite poetry in the Mosque to defend the truth and encourage the good..

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Narrated`Aaishah(may Allah be pleased with her):The Prophetﷺsaid to her: "O `Aaishah! This is Gabriel, and he sends his salutations to you." `Aaishah said, "I send my salutations to him, and may Allah's Mercy and Blessings be on him," and addressing the Prophetﷺshe said, "You see what I do not see."
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Commentary : Allah, the Exalted, invested His Prophet ﷺwith exclusive qualities and privileges, like selecting him to receive His revelation and entrusting him to be His Messenger who conveyed all that which he received from revelation.

In this hadeeth,‘Aaishah (may Allah be pleased with her), the Mother of the Believers, reports that the Prophet ﷺ said to her that Gabriel sends his greeting to her using the greeting of Islam (i.e. Assalam ‘Alaykom). She replied to his greeting with the perfect greeting of Islam, saying, “Wa ‘Alaykom Assalam wa rahmatu Allahi wa Barakaatuh,” and then remarked, “You see what I do not see,” i.e. O Messenger of Allah! You can see Gabriel, but I cannot see him; thus, rejoice in the blessings of revelation and prophethood and the ability to see the noble, righteous angels.

The hadeeth clearly highlights the virtue of ‘Aaishah (may Allah be pleased with her). It shows one of the incidents where the Prophet ﷺ was the only one able to see the angel, Gabriel, although the Companions (may Allah be pleased with them) saw him in another incident in the form of Dahiyyah al-Kalbyy (may Allah be pleased with him).

This hadeeth proves the existence of angels, including the archangel Gabriel – Allah’s trusted messenger to His Prophets and Messengers.
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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