| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

It was narrated from Abu Sa‘id al-Khudri (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “The people of Paradise will enter Paradise and the people of Hell will enter Hell, then Allah (may He be exalted) will say: ‘Bring forth from the Fire whoever had in his heart a mustard seed’s weight of faith.’ They will be brought forth from it having turned black, and will be thrown into the river of al-Haya or al-Hayat (life) – Malik [one of the narrators] was not sure – then they will grow like seeds alongside the course of a stream that flows after it rains. Do you not see how they emerge yellow and curled up?” Wuhayb said: ‘Amr told us it was al-Hayat (life), and he said: “A mustard seed’s weight of good.”.

Commentary : Allah (may He be glorified) has bestowed upon His slaves His blessings and mercy in this world and the hereafter. In this hadith, the Prophet (blessings and peace of Allah be upon him) explains some of the blessings that Allah will bestow upon them in the hereafter. He tells us that after the believers among the people of Paradise have entered Paradise by the grace and mercy of Allah, and then because of their righteous deeds, and after the people of Hell have entered Hell – so that everyone who deserves to enter it, of people of faith and others, will enter it so that they might be requited for their bad deeds – then Allah will instruct His angels to bring forth from the Fire everyone who did a mustard seed’s worth of the actions of faith, if they had affirmed the oneness of Allah and believed in that which our Prophet (blessings and peace of Allah be upon him) brought. Mustard is a well-known plant the seeds of which are given as a likeness of a very small thing. Here it is used as a metaphor for the tiniest of good deeds.
They will be brought forth from the Fire having turned black; in other words they will have become like coal because of the effect of the fire. Then they will be thrown into the river of al-Haya or al-Hayat (life), which indicates that it will be a cause of life being restored to the bodies of those who are brought forth from Hell. Then they will grow like seeds that are sown alongside the course of a stream that flows after it rains, so they grow quickly but there is some weakness in them; in the beginning they emerge from the earth yellow in colour and beautiful to look at, with their leaves furled. Then they grow taller and the leaves unfurl after that, which increases the fragrant plant in beauty.
This hadith states that the level of faith in the heart may vary, and that the people of faith vary in the level of their faith.
It also indicates that the one who commits sin is exposing himself to punishment in the hereafter and may be admitted to Hell, unless Allah pardons him..

It was narrated that Abu Sa‘id al-Khudri (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said: “Whilst I was sleeping, I saw the people being presented to me, wearing chemises, some of which reached the chest, and some were other than that. ‘Umar ibn al-Khattab was presented to me, wearing a chemise that he was dragging.” They said: How did you interpret that, O Messenger of Allah? He said: “Faith.”.

Commentary : ‘Umar ibn al-Khattab (may Allah be pleased with him) had many virtues. He was the best of this ummah after Abu Bakr (may Allah be pleased with him), and was inspired and guided to the truth. Some verses in the Qur’an were revealed to support his view. When he became caliph, in charge of the believers, he strove to be just and fair, and he explained to the people many things that were in their best interests; he would guide them to the straight path and make life easy for them.
This hadith highlights some of his virtues, as the Prophet (blessings and peace of Allah be upon him) told his companions (may Allah be pleased with them) about a dream that he had seen. He said: Whilst I was sleeping, I saw the people passing before me, wearing chemises and garments of different lengths. Some of the people were wearing chemises and garments that came halfway down their chests, and did not cover all of their bodies. Some of them were wearing something other than that, so their chemises were shorter or longer than that, or something in between. Then ‘Umar ibn al-Khattab passed before me, wearing a long chemise that he was dragging behind him. When the Prophet (blessings and peace of Allah be upon him) was asked how he interpreted that, he said: “Faith.” In other words, I interpreted it as referring to faith. What is meant by faith here is adhering to it, such as being keen to comply with the commands and heeding the prohibitions, and ‘Umar (may Allah be pleased with him) was foremost in that regard. Hence he saw him wearing a long and covering garment that he was dragging behind him. The fact that he was dragging his garment indicates that his beautiful legacy would remain after he was gone, so that the Muslims might follow his example. It was also said that the chemise in the dream was interpreted as referring to faith because faith, Islam and righteousness are described as garments. Allah (may He be exalted) says: {But the clothing of righteousness - that is best} [al-A‘raf 7:26]. Just as a chemise covers a person’s ‘awrah and prevents the gaze of others falling on it, in like manner faith protects a person from Hell and from falling into shameful worldly deeds and anything that could cause him harm, because faith envelops on all sides and protects him from permitting infractions, just as a garment protects and envelops a person. So whoever does a great deal of acts of obedience and worship will be more covered and protected, whereas one who has fewer righteous deeds to his credit will have less coverage and protection.
This hadith highlights the great virtue of ‘Umar ibn al-Khattab (may Allah be pleased with him).
It also indicates that deeds are part of faith, and that people of faith vary with regard to their deeds. .

It was narrated from ‘Abdullah ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) passed by a man of the Ansar who was admonishing his brother for being too decent and shy, and the Messenger of Allah (blessings and peace of Allah be upon him) said: “Let him be, for decency and shyness (haya’) are part of faith.”.

Commentary : Haya’ (decency, shyness) is all good and is part of faith; it is one of the praiseworthy characteristics that both men and women should seek to acquire, because it prevents a person from falling into sins.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) tells us that the Prophet (blessings and peace of Allah be upon him) passed by a man when he was admonishing his brother for being too decent and shy. What is meant is that he was advising him not to be too shy, because the man was very shy and that prevented him from asking people for his dues. Hence his brother rebuked him for that. But the Messenger of Allah (blessings and peace of Allah be upon him) instructed him to let him continue with this good characteristic, and told him that haya’ (decency and shyness) was part of faith and one of its branches, because it prevents a person from doing what Allah has forbidden. Haya’ is of two types: the first of which is an innate characteristic and is not something that is acquired or developed later on, and this is one of the noblest characteristics that Allah may bestow on a person or create in him, for it makes him refrain from committing abhorrent deeds or engaging in base conduct, and encourages him to acquire noble and sublime characteristics. The second type is that which one may acquire after learning about Allah and about His greatness and how close He is to His slaves, and after learning that He is always watching and that He knows that which deceives the eyes and what the hearts conceal. This is one of the most sublime characteristics of faith; in fact it is one of the highest levels of ihsan..

It was narrated from Ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) said: “I have been commanded to fight the people until they bear witness that none has the right to be worshipped but Allah and that Muhammad is the Messenger of Allah, and establish prayer and give zakah. If they do that, they will have protected their lives and wealth from me except in cases dictated by Islamic law, and their reckoning will be with Allah.”.

Commentary : Islam is the true religion which Allah (may He be glorified) has ordained for all people, and He will never accept any other religion from anyone. Allah (may He be exalted) says: {And whoever desires other than Islam as religion - never will it be accepted from him, and he, in the Hereafter, will be among the losers} [Al ‘Imraan 3:85].
In this hadith, the Prophet (blessings and peace of Allah be upon him) stated that Allah (may He be exalted) had commanded him to fight the polytheists who were waging war and preventing the message of Islam from reaching people; Allah had given permission to fight them until they testified to the oneness of Allah (may He be glorified and exalted) and to the message of Muhammad (blessings and peace of Allah be upon him); established the obligatory prayers – Fajr, Zuhr, ‘Asr, Maghrib and ‘Isha’ – by continuing to perform them, fulfilling all the necessary conditions; and gave the obligatory zakah, which is a financial act of worship that is due on all types of wealth that meet the minimum threshold, as defined in Islamic teachings, when one full lunar (or Hijri) year has passed since acquiring that wealth, giving one quarter of one tenth. This is to be taken from their rich and given to the poor. Prayer and zakah are singled out for mention because they are the foremost physical and financial acts of worship, and other acts of worship stem from them.
If they do these things, then their lives and wealth will be protected, according to Islamic teachings, except – as he said – in cases dictated by Islamic law. This refers to an exception from protection. In other words, Islam protects their lives and wealth, so it is not permissible to kill them, unless they commit a crime or offence which incurs the penalty of execution, according to Islamic rulings. So a murderer may be executed as a retaliatory punishment (qisas), and an apostate and a married or previously-married adulterer may be executed as a hadd punishment. Then on the Day of Resurrection, Allah (may He be exalted) will bring them to account, and He will reward the sincere and punish the hypocrite. As for us, we can only judge matters on the basis of how things appear to be.
This hadith does not mean that the polytheists should be forced to enter Islam. Rather they have the choice between entering Islam or paying the jizyah. If, however, they insist on opposing the message of Islam, then there is no option but to fight them; we are to fight those who fight us in order to prevent us from spreading the message of Allah (may He be exalted), as is explained in the texts of the Qur’an and Sunnah..

It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) was asked: Which deed is best? He said: “Believing in Allah and His Messenger.” It was said: Then which? He said: “Jihad in Allah’s cause.” It was said: Then which? He said: “An accepted Hajj.”.

Commentary : Because of their keenness to do acts of worship and that which would help them to attain the pleasure of Allah (may He be glorified and exalted), the Sahabah often asked the Prophet (blessings and peace of Allah be upon him) about the best of deeds, and those which would bring them closest to Allah (may He be exalted). The responses of the Prophet (blessings and peace of Allah be upon him) and varied according to their character and circumstances, and what would be most beneficial for each of them.
In this hadith, Abu Hurayrah (may Allah be pleased with him) stated that when the Prophet (blessings and peace of Allah be upon him) was asked which deed is best, he said: “Belief in Allah and His Messenger.” Believing in Allah (may He be exalted) means believing in and affirming His existence, and that He possesses all attributes of majesty and perfection, far above any shortcomings; and that He is One, true, the Eternal Refuge, unique, the Creator of all creation, Who does whatever He wills in His dominion, and decrees whatever He wills concerning His creation; that He alone is deserving of all kinds of worship, to the exclusion of all others. Believing in His Messenger Muhammad (blessings and peace of Allah be upon him) means believing and affirming that he spoke the truth in what he conveyed from Allah (may He be exalted); that it is obligatory to follow him, venerate him and respect him; that he is the final Prophet and everyone who hears of him must believe in him and follow his way, and whoever does not believe in him and follow his way is not a believer in any of the Prophets and Messengers. The reason why faith is the best of all deeds and brings the greatest reward with Allah is that it is a condition of all Islamically-prescribed acts of worship – such as prayer, zakaah, fasting and so on – being valid.
Then the Prophet (blessings and peace of Allah be upon him) was asked about the best of deeds after faith, and he replied: The best of them is jihad in Allah’s cause, which means fighting the enemies of Allah among the polytheists and disbelievers who wage war and oppose the call of Islam. Allah has given us permission to fight them so as to make the word of Allah supreme and to defend His religion and spread it far and wide, and not for any other purpose. Rather the only reason why jihad is the best of deeds after believing in Allah and His Messenger is that it involves offering one’s life for the sake of Allah, and it may also require offering one’s wealth as well.
Then the Prophet (blessings and peace of Allah be upon him) was asked about the next best deed after jihad, and he said: “An accepted Hajj (Hajj mabrur).” This is the Hajj in which all essential parts are done properly and sincerely for the sake of Allah (may He be exalted). This is what is acceptable to Allah (may He be glorified), because it is free of showing off and seeking an enhanced reputation, and is not done using unlawful wealth. The apparent meaning of the hadith suggests that Jihad is better than Hajj, but this is to be understood as referring to a supererogatory (nafil) Hajj. As for the obligatory Hajj, it is better than jihad. This applies in cases where jihad is a communal obligation (fard kifayah); if jihad has become an individual obligation (fard ‘ayn), then it definitely takes precedence over the obligatory Hajj, because it must be done immediately..

It was narrated from Sa‘d ibn Abi Waqqas (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) gave something to a number of people when Sa‘d was sitting there, but he left out a man who I [Sa‘d] liked the most out of them. So I said: O Messenger of Allah, why did you not give to So-and-so? For by Allah, I think that he is a believer. He said: “Or a Muslim.” I kept quiet for a little while, then what I knew of him prompted me to speak again, and I repeated what I had said: I said: Why did you leave out So-and-so? For by Allah, I think that he is a believer. He said: “Or a Muslim.” Then what I knew of him prompted me to speak again, and I repeated what I had said, and the Messenger of Allah (blessings and peace of Allah be upon him) repeated what he had said. Then he said: “O Sa‘d, I may give to one man when someone else is dearer to me than him, for fear that Allah may throw him into the Fire.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) used to deal with people on the basis of prophetic wisdom, so he knew what was appropriate for each individual around him, and he would deal with him in a manner that could help to rectify his condition and make him steadfast in faith.
In this hadith, Sa‘d ibn Abi Waqqas (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) gave some wealth to a group of those whose hearts were to be softened (towards faith), for many people enter Islam in the hope of gaining wealth or status, then later on faith takes root in their hearts, and they become among the best of the Muslims. The word translated here as “a number of people” refers to a group of between three and ten. This incident happened in the presence of Sa‘d (may Allah be pleased with him), and the Prophet left out one man, giving him nothing; that man was the one whom Sa‘d admired the most, and he was the best and most righteous of them, or so Sa‘d thought. So Sa‘d (may Allah be pleased with him) asked the Prophet (blessings and peace of Allah be upon him) the reason why he had left out that man, even though he thought he was a believer on the basis of outward signs which seemed to indicate that he had strong faith. The Prophet (listings and peace of Allah be upon him) responded by saying “Or a Muslim”; what he meant was: do not hasten to deem someone a believer. This was a rebuke to Sa‘d for testifying that someone was a believer, because belief or faith is hidden in the heart, and no one can see it, so testifying to that effect is a testimony that is based on conjecture. So no one should affirm such a thing. The Prophet (blessings and peace of Allah be upon him) instructed Sa‘d to testify to the man being a Muslim, because that is something that can be seen. But Sa‘d (may Allah be pleased with him) did not understand why the Prophet (blessings and peace of Allah be upon him) responded by saying “Or a Muslim”. If he had understood that, it could have prevented him from saying that again, so he repeated his words, and the Prophet (blessings and peace of Allah be upon him) repeated the response that he had given the first time.
Then the Prophet (blessings and peace of Allah be upon him) explained to Sa‘d the reason why he had given to some and had withheld from others, so he said: I may give to a man to soften his heart by means of that gift, for fear that he may become a disbeliever if he is not given anything; I am afraid that if I do not give him anything, he may develop an idea because of which he may become a disbeliever, and then Allah will throw him into the Fire. As for the one whose faith is strong, he is dearer to me, so I entrust him to his faith and I do not fear that he will recant his religion or develop bad ideas if I do not give him anything.
This hadith indicates that part of the teachings of Islam is not to definitively affirm that anyone has faith in his heart, or to swear to that on the basis of what appears to us of his being Muslim and adhering to the teachings of Islam, even though we should treat a person as a Muslim and classify him as such on the basis of what appears outwardly to be the case.
It also indicates that when these two terms, faith (iman) and Islam appear together, then each of them has a different meaning; in that case, Islam refers to outward actions, and faith refers to inward deeds of the heart. .

It was narrated that Ibn ‘Abbas said: The Prophet (blessings and peace of Allah be upon him) said: “I was shown the Fire, and I saw that most of its inhabitants were women, for they are ungrateful.” It was said: Are they ungrateful to Allah? He said: “They are ungrateful to their husbands; they are ungrateful for kind treatment. If you show kindness to one of them for a lifetime, then she sees one thing from you, she says: I have never seen any good from you.”.

Commentary : Allah (may He be glorified) created Paradise for His patient and obedient slaves, and He created the Fire for those who refuse, turn away from Him and are ungrateful for His blessings. The Prophet (blessings and peace of Allah be upon him) explained the characteristics of many of those who will enter it.
In this hadith, he described one of the characteristics of the people of Hell which is common among women in particular. One day, the Prophet (blessings and peace of Allah be upon him) exhorted the women and said to them: I was shown the Fire; Allah (may He be exalted) caused me to look at it by His might, so I saw it with my own eyes. When I looked at it and saw who was in it, I saw that the majority of its inhabitants were women. One of the women said: Why is that, O Messenger of Allah (blessings and peace of Allah be upon him)? He replied: They will be the majority of the inhabitants of the Fire because they are ungrateful. The Prophet (blessings and peace of Allah be upon him) did not say what they were ungrateful for, so that the women would become curious and want to find out what type of ingratitude he was attributing to them, and also to make their fear greater. Hardly had the Prophet (blessings and peace of Allah be upon him) spoken these words but one of the women asked: Are they ungrateful to Allah? He said: Rather they are ungrateful to their husbands and are ungrateful for kind treatment. In other words, they deny the blessing of the husband and his kind treatment towards them. If the husband treats one of them kindly for an entire lifetime, then she sees one thing from him that she dislikes, she says: I have never seen anything from you that has benefitted me or made me feel happy in my entire life!
Denying blessings is forbidden because if a woman denies the blessing of her husband, she has denied the blessing of Allah, for this blessing that reached her from her husband is in fact a blessing that came from Allah.
Ingratitude towards the husband is mentioned in particular among other types of sins for a subtle and amazing reason, which is the words of the Prophet (blessings and peace of Allah be upon him): “If I were to instruct anyone to prostrate to anyone else, I would have instructed women to prostrate to their husbands.” This was narrated by Ahmad and others. The husband’s right over his wife is mentioned alongside the right of Allah because if a woman denies her husband’s rights when his rights over her are so great, this indicates that she is neglecting the rights of Allah. Hence it is described as kufr (which may mean ingratitude or disbelief), but it is not the kufr which may put one beyond the bounds of Islam.
This hadith indicates that kufr is of two types, and that the word kufr may refer to something other than disbelief in Allah (may He be exalted), such as when it refers to ingratitude for blessings, which is a denial of those blessings..

It was narrated that al-Ma‘rur ibn Suwayd said: I met Abu Dharr in ar-Rabadhah. He was wearing a hullah (suit) and his slave was also wearing a hullah. I asked him about that, and he said: I insulted a man and shamed him because of his mother’s origins, then the Prophet (blessings and peace of Allah be upon him) said: “O Abu Dharr, did you shame him because of his mother’s origins? Indeed you are a man in whom there is some ignorance (jahiliyyah). Your servants are your brothers whom Allah has put under your control, so whoever has been given control over his brother, let him feed him the same food as he eats, and clothe him in the same garments as he wears. Do not burden them with work that may be overwhelming for them, and if you do assign such work to them, then help them.”.

Commentary : Islam is a religion of sublime manners and etiquette with all people, even servants. It is a religion that does not differentiate between people on the basis of lineage, status, race or colour. Rather differentiation is based on piety and righteous deeds. In this hadith, Abu Dharr (may Allah be pleased with him) had insulted a man and shamed him because of his mother’s origins by saying “O son of a foreign woman” or “O son of a black woman” and the like. When the Prophet (blessings and peace of Allah be upon him) came to know of that, he rebuked Abu Dharr for it, saying: “Did you shame him because of his mother’s origins?” In other words, did you insult him and accuse him of being a shameful person because of his mother? “Indeed you are a man in whom there is some ignorance (jahiliyyah).” Insulting people, impugning them and shaming them are characteristics of ignorance, so this is a deterrent from doing such things, and it highlights how abhorrent such actions are.
Then the Prophet (blessings and peace of Allah be upon him) said to him, teaching him, disciplining him and informing him about the rights of servants: “Your servants are your brothers whom Allah has put under your control.” In other words, your servants and slaves who take care of your affairs, and are Muslims, are your brothers in faith whom Allah (may He be glorified and exalted) has put under your control, “so whoever has been given control over his brother, let him feed him the same food as he eats, and clothe him in the same garments as he wears. Do not burden them with work that may be overwhelming for them, and if you do assign such work to them, then help them.” So do not ask them to do more work than they are able to do, and if you instruct them to do any such work, then you must help them. When Abu Dharr (may Allah be pleased with him) heard these words from the Prophet (blessings and peace of Allah be upon him), he gave his servant a garment like his own, as al-Ma‘rur ibn Suwayd saw him in ar-Rabadhah – which is a place near Madinah - wearing a hullah, which is a suit composed of two garments, a lower garment (izar or waist wrapper) and an upper garment (rida’ or cloak), and he saw his servant also wearing a hullah. That was in obedience to what Abu Dharr (may Allah be pleased with him) had heard from the Prophet (blessings and peace of Allah be upon him).
This hadith highlights the abhorrent nature of the characteristics and attitudes of the jahiliyyah, and tells us that they are to be shunned, in accordance with the teachings of Islam.
It also encourages us to show kindness to slaves and servants and others in similar positions, such as hired workers and the like, and to treat them gently.
It also teaches us not to look down on a fellow Muslim and despise them.
It also highlights the clear virtue of Abu Dharr (may Allah be pleased with him) and his good response to the command of the Prophet (blessings and peace of Allah be upon him)..

It was narrated that al-Ahnaf ibn Qays said: I went to support this man [in fighting] and I met Abu Bakrah [on the way]. He said: Where are you going? I said: To help this man. He said: Go back, for I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “If two Muslims meet [and fight] with their swords, then the killer and the slain will both be in the Fire.” I said: O Messenger of Allah, the case of the killer is clear, but what about the one who was slain? He said: “He was keen to kill his opposite number.”.

Commentary : Shedding blood unlawfully is one of the greatest sins with which a person could meet Allah (may He be exalted), and Allah (may He be glorified and exalted) has warned the one who kills a Muslim unlawfully of a lasting punishment. That is why a group of the companions of the Prophet (blessings and peace of Allah be upon him) stayed away from the turmoil (fitnah) that occurred after the murder of ‘Uthmaan ibn ‘Affan (may Allah be pleased with him) for fear of playing any part in the shedding of blood unlawfully, which Allah (may He be exalted) would question them about on the Day of Resurrection. One of those who stayed away from fighting was Abu Bakrah Nufay‘ ibn al-Harith (may Allah be pleased with him). According to this hadith, when Abu Bakrah (may Allah be pleased with him) saw al-Ahnaf ibn Qays going to join the fighting, he said to him: Where are you going? He said To support this man, referring to ‘Ali ibn Abi Talib (may Allah be pleased with him) in the Battle of the Camel, which took place in 36 AH. This was a battle which led to a great deal of turmoil; it took place in Basra between ‘Ali (may Allah be pleased with him) and his supporters on the one hand, and al-Zubayr, Talhah and ‘A’ishah (may Allah be pleased with them) and their supporters on the other hand. ‘A’ishah (may Allah be pleased with her) had gone there to try to bring about reconciliation, not to fight, then matters got out of hand and there happened what happened. Abu Bakrah (may Allah be pleased with him) told al-Ahnaf to go back, then he told him that he had heard the Messenger of Allah (blessings and peace of Allah be upon him) say: If two Muslims meet and fight with their swords for worldly gain, or without any legitimate justification according to Islamic teachings, then the killer and the slain both deserve to enter Hell.
Abu Bakrah (may Allah be pleased with him) asked, seeking to understand: ‘O Messenger of Allah, the case of the killer [is clear], but what about the one who was slain?’ In other words: why would he enter the Fire even though he is the one who was killed? The Prophet (blessings and peace of Allah be upon him) answered him by saying: “He was keen to kill his opposite number.” He wanted to kill his opposite number, and if he had had the opportunity to kill him, he would have done so. This does not include a Muslim who fights off another Muslim who is attacking him, for he should fight to protect his wealth or honour, even if he kills or is killed.
The fact that both of them will be in the Fire does not mean that they will abide therein forever. Rather this is a punishment for this sin, then it is up to Allah (may He be exalted): if He wills, He will punish them then bring them out of the Fire like others who affirm His oneness (but commit sins), and if He wills He will pardon them and not punish them at all. Remaining in Hell forever is only for one who regards it as permissible to kill a fellow Muslim.
This hadith indicates that for a Muslim to fight his fellow Muslim for no legitimate reason is a major sin, and that the one who commits a major sin does not become a disbeliever thereby, because the Prophet (blessings and peace of Allah be upon him) described both fighting parties as Muslims. .

It was narrated that ‘Abdullah said: When the verse {They who believe and do not mix their belief with injustice (zulm)} [al-An‘am 6:82] was revealed, the companions of the Messenger of Allah (blessings and peace of Allah be upon him) said: Which of us does not commit injustice? Then Allah (may He be glorified in exalted) revealed the words, {Indeed, association [with Him] is great injustice} [Luqmaan 31:13]..

Commentary : Associating others with Allah is the gravest of major sins and the worst act of zulm (injustice, wrongdoing). It is an injustice that the one who associates others with Allah does to himself, because Allah has made clear to all people the path of guidance and the way to learn about Allah and His Oneness.
In this hadith, ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) narrates that when the verse {They who believe and do not mix their belief with injustice (zulm)} [al-An‘am 6:82] was revealed, the Companions of the Prophet (blessings and peace of Allah be upon him) were distressed by that, because they thought that what was meant by zulm was sin in general, as one might initially understand, especially because the Arabic word appears in the indefinite form, which would suggest a general meaning referring to any act of wrongdoing. They were worried about that because the apparent meaning of the word zulm is to transgress against people and not give them their dues, and to transgress against oneself by committing sins. Hence they thought that what was meant here was the apparent meaning that first springs to mind, which is doing that which is not appropriate and is contrary to Islamic teachings. So they were concerned, because no one is safe from falling into such sins. Then Allah revealed the words: {Indeed, association [with Him] is great injustice (zulm)} [Luqman 31:13]. Thus it became clear that what is meant is the worst type of zulm, which is shirk (associating others with Allah). Shirk is tantamount to zulm because Allah (may He be glorified) is the Bestower of all blessings, so if His slave associates anything else with Him, he has committed a grave wrong (zulm)..

It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “The signs of the hypocrite are three: when he speaks he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust.”.

Commentary : Hypocrisy is of two types: hypocrisy of belief, which takes a person beyond the bounds of faith, and means pretending outwardly to be Muslim whilst concealing disbelief in one’s heart; and hypocrisy in deed, which means imitating the hypocrites in their manners and attitudes. The latter does not take a person beyond the bounds of faith, but it is a major sin.
In this hadith, the Prophet (blessings and peace of Allah be upon him) discussed hypocrisy in deed, and described its distinguishing features. He said that among the signs of hypocrisy in deed, which indicate that this person resembles the hypocrites in their actions and attitudes, you will find these three signs, or some of them. The first sign is that when he speaks he lies, to the extent that this person becomes known for telling lies when he speaks. The second sign is that when he makes a promise he breaks it, meaning that he becomes well-known for breaking his promises, so that if he promises to do something, he deliberately breaks that promise. The third sign is that when he is entrusted with something, he betrays that trust, meaning that he becomes well-known among people for treachery. The things that are mentioned here all stem from one source, namely hypocrisy, which is contrary to honesty and sincerity, the opposite of fulfilling promises, and is contrary to trustworthiness. What is meant in this hadith is that these characteristics are the characteristics of hypocrisy, and the one who possesses these characteristics is like the hypocrites in this regard and has an attitude like theirs. It does not mean that he is a hypocrite in the sense that he pretends to be a Muslim whilst in his heart he is a disbeliever. The Prophet (blessings and peace of Allah be upon him) did not mean that he is a hypocrite like the disbelievers who will abide forever in the lowest levels of Hell.
This hadith points out the blameworthy characteristics of hypocrisy in order to alert people and warn them against falling into that..

It was narrated from ‘Abdullah ibn ‘Amr that the Prophet (blessings and peace of Allah be upon him) said: “There are four characteristics, whoever has them is a pure hypocrite, and whoever has one of them has one of the characteristics of hypocrisy until he gives it up: when he is entrusted with something he betrays that trust, when he speaks he lies, when he makes a promise he breaks it, and when he argues he resorts to foul speech and irrational talk.”.

Commentary : Hypocrisy means showing outwardly something other than what he feels or believes in his heart. It is divided into hypocrisy in belief and hypocrisy in deed. As for hypocrisy in belief, it means that a person conceals disbelief whilst making an outward show of being a Muslim. This is the hypocrisy for which a person will abide forever in the lowest level of Hell, and he is not counted among those who affirm the oneness of Allah. As for hypocrisy in deed, such a person does affirm the oneness of Allah, and he will not abide forever in Hell.
In this hadith, the Prophet (blessings and peace of Allah be upon him) discussed hypocrisy in deed, and described its distinguishing characteristics. He said that there are four characteristics, and whoever has them is a pure hypocrite, in the sense that he closely resembles the hypocrites because of these characteristics. Whoever has one or some of them is a hypocrite to some degree, until he gives up these characteristics. The first characteristic is that he is well known among the people to be treacherous. The second characteristic is that he is well known for lying when he speaks. The third characteristic is that if he makes a promise he breaks it and does not fulfil the promise that he made. The fourth characteristic is resorting to foul speech and irrational talk when arguing. What is meant by that is that he deliberately rejects the truth, to the extent that what is true becomes false for him, and what is false becomes true. What the hadith means is that these characteristics are the characteristics of hypocrisy, and the one who has them is like the hypocrites in this regard, and has the same attitude as they do, not that he is a hypocrite who pretends to be a Muslim whilst inwardly disbelieving. When he mentioned hypocrisy in this hadith, the Prophet (blessings and peace of Allah be upon him) was not referring to the hypocrisy for which a person will be in the lowest depth of hell, which is the worst type of disbelief. Rather he meant that these characteristics are akin to the concept of hypocrisy, because hypocrisy means displaying outwardly something other than what is in one’s heart. This concept is applicable in the case of lying, breaking promises and betraying trusts. What is meant by the words “he is a pure hypocrite” is pure in the sense of having these characteristics that are mentioned in the hadith only, not other characteristics..

It was narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever spends the night of Laylat al-Qadr in prayer, out of faith and seeking reward, his previous sins will be forgiven.”.

Commentary : Allah’s grace towards this ummah is immense. By His grace, He has honoured it with seasons of goodness and blessings that bring breezes of divine mercy, to which we are instructed to expose ourselves and make the most of them. One of the greatest of those seasons is Laylat al-Qadr in the month of Ramadan.
In this hadith, the Prophet (blessings and peace of Allah be upon him) highlights the virtue of this blessed night, and tells us that for the one who happens to catch Laylat al-Qadr and spend the night in prayer, reading Qur’an and doing other acts of worship, Allah will forgive him his previous sins, except those that involved transgressions against other people affecting their wealth, honour or physical well-being. Such sins cannot be waived except with their consent, so the person who transgressed against them must seek pardon from those to whom he owes something, or restore their dues. Attaining this virtue depends upon the Muslim doing that out of faith and in the hope of reward, meaning that he believes in the virtue of this night and in the virtue of striving on this night, seeking the pleasure of Allah by worshipping Him and hoping for great reward for staying up on that night. The reward (forgiveness) is mentioned in the past tense [in the original Arabic], even though the forgiveness will come in the future, in order to give the sense that it will certainly happen and will definitely take place, by the grace of Allah (may He be exalted) to His slaves.
In this hadith, we are encouraged to spend the night of Laylat al-Qadr in prayer.
We are also urged to be sincere and seek reward for good deeds with Allah (may He be glorified and exalted)..

It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Allah has guaranteed the one who goes out in His cause, ‘and nothing causes him to go out except faith in Me and belief in My Messengers, that I will cause him to come back with what he attained of reward or booty, or I will admit him to Paradise.’ Were it not that I would make things more difficult for my ummah, I would never have stayed behind from any expedition. I wish that I could be killed in Allah’s cause, then brought back to life, then killed again, then brought back to life again, then killed.”.

Commentary : Jihad in Allah’s cause and martyrdom in His cause are actions of high status and great virtue, because of the immense status and reward that they bring, which make them superior to many other acts of worship.
In this hadith, the Prophet (blessings and peace of Allah be upon him) says: “Allah has guaranteed”, meaning that He has responded and promised to bestow this blessing upon the one who goes out in His cause with a sincere intention to Allah in his jihad. That is provided that what made him go out was nothing but faith in Allah and belief in His Messengers. If that is the case, then Allah has promised that He will cause him to return to his homeland after the jihad – if he is not martyred – with what he has attained of blessings, which is what he will be granted of reward only, if there is no booty, or reward and booty if they captured booty, or He will admit him to Paradise when those who are close to Him are admitted without being brought to account and without any rebuke for their sins, because their sins have been expiated by martyrdom. Then the Prophet (blessings and peace of Allah be upon him) stated that were it not for the fear of causing hardship for his ummah, he would not have stayed behind from any expedition; rather he would have gone out himself, because of the greatness of the reward for it. Then he stated that he would like to be killed in Allah’s cause, then brought back to life, then killed again in Allah’s cause, then brought back to life again, then killed in Allah’s cause, and brought back to life again, because of the high status and great reward for martyrdom.
This hadith indicates that one may wish for martyrdom, and that it brings an immense reward.
It shows us how compassionate the Messenger of Allah (blessings and peace of Allah be upon him) was towards his ummah and how kind he was to them, and that if there is a conflict between two interests, one should choose the one that is more important.
It also indicates that it is permissible for a person to say, “I wish that such and such a good thing could happen,” even though he knows that it could never happen.
And it indicates that booty does not detract from the reward of the mujahid..

It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever prays at night during Ramadan out of faith and in the hope of reward, his previous sins will be forgiven.”.

Commentary : The month of Ramadan is one of the seasons of goodness and blessings that bring breezes of divine mercy, to which we are instructed to expose ourselves and make the most of them. One of the virtues of this blessed month is what is mentioned in this hadith, namely the reward that results from praying at night during this month. What is referred to here is the Tarawih prayer, as the Prophet (blessings and peace of Allah be upon him) said, “Whoever prays at night during Ramadan out of faith and in the hope of reward, his previous sins will be forgiven.” In other words, whoever does that, believing in Allah Who enjoined him to do that, knowing the virtue of this prayer at night, seeking great reward, and only seeking Allah (may He be exalted), not intending to be seen by people or any other motive that could be contrary to sincerity, the reward for that will be forgiveness of his previous sins, except those that involved transgressions against other people affecting their wealth, honour or physical well-being. Such sins cannot be waived except with their consent, so the person who transgressed against them must seek pardon from those to whom he owes something, or restore their dues.
The reward (forgiveness) is mentioned in the past tense [in the original Arabic], even though the forgiveness will come in the future, in order to give the sense that it will certainly happen and will definitely take place, by the grace of Allah (may He be exalted) to His slaves.
This hadith indicates that it is encouraged to pray at night during the month of Ramadan, and it highlights the greatness of the reward for doing that..

868

Ibn ‘Abbās reported: Dimād came to Makkah, and he was from Azd Shanū’ah. He used to provide Ruqyah against this wind (demonic possession). He heard some foolish people from the people of Makkah saying: Indeed, Muhammad is mad. So, he said: If I see that man, Allah might heal him through me. He said: He met him and said: O Muhammad, I provide Ruqyah against this wind and Allah heals whoever He wills through me. Do you desire (this)? Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: Praise be to Allah. We praise Him and seek His help. Whoever Allah guides, none can lead astray, and whoever Allah leads astray, none can guide. I testify that there is no god but Allah alone with no partner and that Muhammad is His slave and Messenger. To proceed, he said: He said: Repeat to me these words of yours. So, the Messenger of Allah (may Allah's peace and blessings be upon him) repeated them three times. He said: So, he said: I have heard the words of soothsayers, the words of magicians, and the words of poets, but I have never heard such words as yours, and they have reached the Nā‘ūs (depth) of the sea. He said: So, he said: Give me your hand to pledge allegiance to you on Islam. He said: And he pledged allegiance to him. The Messenger of Allah (may Allah's peace and blessings be upon him) said: And on behalf of your people? He replied: And on behalf of my people. He said: The Messenger of Allah (may Allah's peace and blessings be upon him) then sent an expedition, and they passed by his people. The expedition leader asked the army: Did you take anything from those? A man said: I took a Mit-harah (water utensil used for purification) from them. So, he said: Return it, for they are the people of Dimād..

Commentary : The Prophet's way of life and that of the early Muslims was full of difficulties and obstacles for the sake of spreading the word of Allah Almighty. The disbelievers of Makkah used to keep a close watch on the Prophet (may Allah's peace and blessings be upon him) and all those who believed along with him. However, Allah's victory was definite as He granted His slave victory, honored His soldiers, and defeated the Confederates alone.
In this Hadīth, ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) narrates that Dimād ibn Tha'labah - who was from Azd Shanū’ah, which is a prominent tribe in Yemen and Azd is one of its tribes - came to Makkah and alighted there from a journey and this was at the beginning of the Prophet's mission. Dimād used to make Ruqyah, which refers to the incantations used for someone suffering from illnesses like fever, epilepsy, and other diseases. "He used to provide Ruqyah against this wind," and "wind" here refers to madness and demonic possession as if they considered the insanity that afflicted a person and the diseases resulting from such possession a breath from the Jinn. Thus, they called it "wind". Dimād heard the fools and the ignorant from among the disbelievers of Makkah saying: "Indeed, Muhammad is mad. So, he said: If I see that man" whom you call mad, Allah might heal him through me if I make Ruqyah for him. Ibn' Abbās (may Allah be pleased with him and his father) reported that the Prophet (may Allah's peace and blessings be upon him) met Dimād. Dimād informed him that he provided Ruqyah against possession and madness and that Allah had made him a cause for curing some diseases, so would you like me to make Ruqyah for you and help you get rid of the madness that people say you are afflicted with? The Prophet (may Allah's peace and blessings be upon him) replied saying: "Praise be to Allah," i.e., it is established and exclusive for Him, whether He is praised or not. "We praise Him" because it is obligatory upon us as well as beneficial for us. "And seek His help" in all our affairs. "Whoever Allah guides" to the path of declaring His Oneness and witnessing His uniqueness by virtue of His favor, "none can lead astray" from the creatures, and whoever He leads astray from the right path by virtue of His justice, "none can guide". "I testify that there is no god but Allah, alone," i.e., One "with no partner," i.e., none is truly worthy of worship but Him. "And I testify that Muhammad is His slave and Messenger; to proceed," On hearing these words from the Prophet (may Allah's peace and blessings be upon him), Dimād asked the Prophet (may Allah's peace and blessings be upon him) to repeat these words once again. So, the Prophet (may Allah's peace and blessings be upon him) repeated them thrice. Thereupon, Dimād said: "I have heard the words of soothsayers" plural of "soothsayer", one who foretells the unseen with rhyming sentences and creative signals. "The words of magicians" plural of "magician", one who alludes to the eye or mind by what he says or does. "And the words of poets" is the plural of a poet, one who beautifies everything with his tongue to the extent that he disgraces what is beautiful and beautifies what is disgraceful. I heard the words of those, "but I have never heard such words as yours," i.e., if you were one of these three, your words would sound like their words. He mentioned those three because the fools of Makkah used to describe him once as a soothsayer, another time as a magician, and a third time as a poet. Hence, he denied the three things they used to say about him.
Then, Dimād said: "And they have reached," i.e., these comprehensive words that you uttered and their impact on the heart of every living being along with their belief in them have reached the "Nā‘ūs" (depth) of the sea, and it was narrated the "Qāmūs", which is the middle and depth of the sea. In other words, they have reached the top and the highest peak of eloquence.
Then, Dimād said: "Give me your hand" and extend it "to pledge allegiance to you on Islam. And he pledged allegiance to" the Prophet (may Allah's peace and blessings be upon him). Then, the Messenger of Allah (may Allah's peace and blessings be upon him) said: And on behalf of your people, i.e., and you pledge allegiance to Islam on behalf of your people as well whom you left behind in your country? Thereupon, Dimād said: "And on behalf of my people." So, he pledged allegiance to Islam for himself and on behalf of his people.
Ibn' Abbās (may Allah be pleased with him and his father) reported that after the Hijrah (emigration) to Madīnah, the Messenger of Allah (may Allah's peace and blessings be upon him) sent an expedition - part of the army that does not exceed one hundred men -. They passed by the people of Dimād ibn Tha'labah (may Allah be pleased with him). The expedition leader - i.e., its head - said to the army: "Did you take," i.e., seize "anything from those? A man said: I took a Mit-harah from them," which is a water utensil used for making Tahārah (ritual purification). He said: "Return it," i.e., give it back to its owners ", for those are the people of Dimād" ibn Tha'labah al-Azdi who pledged allegiance to Islam through Dimād. Hence, it is not permissible to seize their properties because they are Muslims.
The Hadīth sheds light on the Prophet's good manners, eloquence, and command of language.
It also shows how Dimād ibn Tha‘labah (may Allah be pleased with him) embraced Islam and the favor he did to his people..

869

Abu Wā’il reported: 'Ammār gave us a Khutbah (sermon), and he spoke briefly and eloquently. When he came down, we said: O Abu al-Yaqzhān, you spoke eloquently and briefly; would you have spoken longer? He said: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "A man's lengthy prayer and short Khutbah is a sign of his understanding, so lengthen the prayer and shorten the Khutbah, for there is a charm in the eloquent speech.".

Commentary : Everything has a point of moderation and reasonableness, and both the prayer and Khutbah of the Prophet (may Allah's peace and blessings be upon him) were moderate, i.e., they were neither prolonged in a boring manner nor shortened in a manner involving deficiency, and this was the course adopted by the Prophet's Companions.
In this Hadīth, the Tābi‘i Abu Wā’il, the brother of Ibn Salamah al-Asdi, narrates that ‘Ammār ibn Yāsir (may Allah be pleased with him and his father) delivered a sermon among people, and he spoke briefly and eloquently and conveyed what he wanted in a few words. On descending the pulpit, people said to him: "O Abu al-Yaqzhān," which is 'Ammār's nickname, and they praised his eloquence and brevity and said to him: "Would that you spoke longer," i.e., made it a little longer. He informed them that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "A man's lengthy prayer," referring to the Friday prayer, i.e., making the prayer longer than the Khutbah in a way that does not make it arduous for those praying behind him; to be moderate between prolonging and shortening, "and short Khutbah," i.e., shortening it "is a sign of his understanding," i.e., a sign indicating the preacher's understanding when his speech is eloquent, brief, and clear. The command of the Prophet (may Allah's peace and blessings be upon him) contains: "So, lengthen the prayer and shorten the Khutbah", denotes ultimate moderation by prolonging the prayer moderately so that those who are not present and those who are far away from the mosque can catch up with it without harming those behind him with such a prolongation, and by shortening the Khutbah without failing to meet its proper standards and in a way that would make it easier to memorize what is mentioned therein as the Prophet (may Allah's peace and blessings be upon him) used to do this in both.
His statement: "For there is a charm in the eloquent speech," "Eloquent speech" here means expressing the intended meaning using the most articulate wording, which indicates understanding and the heart's intelligence. "Charm" means changing the way one regards something and not changing the truth of something. This statement was said as a form of praise by the Prophet (may Allah's peace and blessings be upon him) with which he ended his speech to guide the preacher to be eloquent and clear in his speech, as Allah Almighty has bestowed upon His slaves the blessing of teaching them eloquence and clarity. Then, he compared it to magic because the hearts feel a tendency towards it as the eloquent speech attracts hearts and causes them to incline to what the speaker is saying.
The Hadīth points out that it is Sunnah for the preacher not to lengthen the Khutbah..

870

‘Adiyy ibn Hātim reported: A man delivered a sermon before the Prophet (may Allah's peace and blessings be upon him) and said: Whoever obeys Allah and His Messenger is guided aright, and whoever disobeys them is deluded. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: What a bad preacher you are! Say: And whoever disobeys Allah and His Messenger. [Another version reads]: has gone astray..

Commentary : Delivering the Khutbah (sermon) is of great significance because it expresses what one thinks or means. The Khutbah must be clear and comprehensible to all. It must be free of probable words and meanings that could be misconstrued, or that could be interpreted in a way different from that intended by the preacher.
In this Hadīth, ‘Adiyy ibn Hātim at-Tā’i (may Allah be pleased with him) narrates that when the Prophet (may Allah's peace and blessings be upon him) heard a man delivering a Khutbah saying: "Whoever obeys Allah and His Messenger is guided aright," "rushd" (right guidance) means: being on the side of the truth and what is right, "And whoever disobeys them is deluded," i.e., is wholly engaged in evil and goes astray from the path of the truth, the Prophet (may Allah's peace and blessings be upon him) said to him, teaching him in a firm and scolding manner - which is one of the Prophet's teaching methods: "What a bad preacher you are! Say: And whoever disobeys Allah and His Messenger" not "disobeys them". Here, the Prophet (may Allah's peace and blessings be upon him) called his attention to be cautious about stating such things in sermons and attended occasions because the basic rule here is simplicity and clarification along with avoidance of symbols and signs, unlike education, as the lesser the words are, the better their memorization becomes.
The Hadīth denotes that forbidding evil is to be carried out by those qualified to do so..

873

’Umm Hishām bint Hārithah ibn an-Nu‘mān reported: Our oven and the oven of the Messenger of Allah (may Allah's peace and blessings be upon him) was the same for two years, or for a year and part of a year. I learned the Surat of {Qāf. By the Glorious Qur’an} from none but the tongue of the Messenger of Allah (may Allah's peace and blessings be upon him) as he used to recite it every Friday on the pulpit when delivering the Khutbah to people..

Commentary : The Companions were keen on knowing the Prophet's states and on learning everything from him because the best guidance is that of Muhammad (may Allah's peace and blessings be upon him).
In this Hadīth,' Umm Hishām bint al-Hārith ibn an-Nu'mān (may Allah be pleased with her) reports that she and her family shared the same oven with the Messenger of Allah (may Allah's peace and blessings be upon him) for two years, or a year and part of a year. "Tannūr" (oven) means the thing in which bread is baked, which is an indirect reference to their close neighborship and a reference to her extreme heedfulness of the Prophet (may Allah's peace and blessings be upon him), her vast knowledge about his states, and her closeness to him. She then reported that she did not memorize the Surat of {Qāf. By the Glorious Qur'an} except by hearing it from the Messenger of Allah (may Allah's peace and blessings be upon him), as he used to recite it every Friday on the pulpit when delivering the Khutbah to people. Perhaps the Prophet (may Allah's peace and blessings be upon him) chose Surat Qāf because of the lessons and the powerful deterrents it includes, in addition to some of the horrors of the Day of Judgment, including death and resurrection, Paradise and Hellfire, besides the fact that the speech of Allah Almighty is more effective in preaching.
The Hadīth indicates reciting the Qur’an in the Khutbah and reciting Surat Qāf..

874

‘Umārah ibn Ru’aybah reported: He saw Bishr ibn Marwān on the pulpit raising his hands, so he said: "May Allah disfigure these hands! I saw the Messenger of Allah (may Allah's peace and blessings be upon him) doing no more than this with his hand." He pointed with his Musabbihah finger (forefinger). [Another version reads]: I saw Bishr ibn Marwān on Friday raising his hands, so, ‘Umārah ibn Ru’aybah said...and he related a similar Hadīth..

Commentary : The Companions (may Allah be pleased with them) never feared the reproach of any critic concerning Allah and were never prevented by people's prestige from saying the truth if witnessed or knew it, even if the evildoer was from the notables. An example is this Hadīth as ‘Umārah ibn Ru’aybah (may Allah be pleased with him) criticized Bishr ibn Marwān ibn al-Hakam ibn Abi al-‘Ās ibn ’Umayyah al-’Umawi al-Madani - one of the rulers of Banu ’Umayyah - for raising his hands during the Friday Khutbah while supplicating on the pulpit, as mentioned in the version of Abu Dāwūd. ‘Umārah (may Allah be pleased with him) said: "May Allah disfigure these hands" that were raised during supplication contrary to the Sunnah. This apparently signifies supplicating against him for opposing the act of the Prophet (may Allah's peace and blessings be upon him) in this respect. It is also said that it signifies the ugliness of his deed. Then, he reported that he saw the Prophet (may Allah's peace and blessings be upon him) doing no more than gesturing in the Khutbah with the Musabbihah (forefinger) during the supplication, i.e., he pointed with it just as he used to raise it during the Tashahhud. The "Musabbihah" is the finger next to the thumb, and it was called so because of pointing with it when declaring Tawhīd (monotheism) and when making Tasbīh (glorifying Allah). It was also called "Sabbābah" because people usually use it to refer to "sabb" (insulting, swearing).
The Hadīth shows that the preacher should not raise his hand while supplicating during the Friday Khutbah..

876

Abu Rifā‘ah reported: I came to the Prophet (may Allah's peace and blessings be upon him) while he was giving a sermon, and I said: "O Messenger of Allah, a stranger has come to inquire about his religion. He has no knowledge about his religion." So, the Messenger of Allah (may Allah’s peace and blessings be upon him) turned to me, left his sermon, and came to me. A chair was brought - and I thought its legs were made of iron - and the Messenger of Allah (may Allah's peace and blessings be upon him) sat on it and started teaching me of what Allah taught him. Then, he resumed his sermon and completed it..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to care about the conditions and circumstances of people and facilitate things for them. Indeed, he was gentle, compassionate, and humble to the Muslims.
In this Hadīth, Abu Rifā‘ah al-‘Adawi (may Allah be pleased with him) relates that while the Prophet (may Allah's peace and blessings be upon him) was delivering a sermon to the people one day, Abu Rifā‘ah (may Allah be pleased with him) came to him and said: "O Messenger of Allah, a stranger," a stranger is a person away from his homeland. "has come to inquire about his religion," i.e., about the matters and legislations of Islam. "He has no knowledge about his religion," because no one has taught him. So, the Messenger of Allah (may Allah's peace and blessings be upon him) turned to him, left his sermon, and walked until he reached Abu Rifā‘ah (may Allah be pleased with him). The Companions brought him a chair whose legs Abu Abu Rifā‘ah thought were made of iron. The Prophet (may Allah's peace and blessings be upon him) sat on the chair, so that the Companions could see him and learn from him. He began to teach Abu Rifā‘ah (may Allah be pleased with him) the matters of Islam he needed to learn. Then, after he had finished teaching him, he returned to his place and completed his sermon to the end.
It was said: The Prophet (may Allah's peace and blessings be upon him) left the sermon and turned to this man to teach him because it was incumbent upon him right away, and because he feared he might miss that, and because this did not contradict the sermon he was giving. His walk and closeness to him at that moment was a desire to seize the opportunity and show care to the questioner.
In the Hadīth: The humbleness of the Prophet (may Allah's peace and blessings be upon him)
And in it: The gentleness of the questioner and the good way of presenting his question.

877

Ibn Abi Rāfi‘ reported: Marwān appointed Abu Hurayrah to be in charge of Madīnah on his behalf, and he set out for Makkah. Abu Hurayrah led us in the Friday prayer and recited after Surat al-Jumu‘ah in the last Rak‘ah (unit of prayer) Surat: {When the hypocrites come to you}. When he left, I caught up with Abu Hurayrah and told him: You recited two Surahs that ‘Ali ibn Abi Tālib used to recite in Al-Kūfah. Abu Hurayrah said: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) reciting them on Friday. [Another version reads]: Marwān appointed Abu Hurayrah to be in charge of...relating a similar Hadīth; however, he said: He recited Surat al-Jumu‘ah in the first Sajdah (Rak‘ah) and the last one Surat: {When the hypocrites come to you}..

Commentary : The Companions (may Allah be pleased with them) used to learn from the Prophet (may Allah's peace and blessings be upon him) and then apply what they learned. Hence, many of their acts were compatible with one another despite them being in different places.
In this Hadīth, 'Ubaydullah ibn Abi Rāfi' al-Madani, the Prophet's freed slave, narrates that Marwān ibn al-Hakam, the ruler of Madīnah during the era of Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him), appointed Abu Hurayrah (may Allah be pleased with him) to be in charge of Madīnah on his behalf and he himself left for Makkah. Abu Hurayrah (may Allah be pleased with him) led them in the Friday prayer and recited in the first Rak‘ah Surat al-Jumu‘ah, and the last Rak‘ah, he recited Surat al-Munāfiqūn. After finishing the prayer, Ibn Abi Rāfi‘ went to Abu Hurayrah and said: You recited two Surahs that ‘Ali ibn Abi Tālib (may Allah be pleased with him) used to recite in Kūfah when leading people in prayer. It is as if ‘Ubaydullah was wondering: Is there a cause behind this concord? Abu Hurayrah (may Allah be pleased with him) informed him that the reason why they both recited these Surahs in the same prayer despite the distance between them is that: he heard the Messenger of Allah (may Allah's peace and blessings be upon him) reciting them on Friday. The reason behind this could be the fact that Surat al-Jumu'ah makes a mention of the Friday prayer and its high status and because Surat al-Munāfiqūn rebukes the hypocrites and urges them to repent since they used to attend the Friday prayer with the Prophet (may Allah's peace and blessings be upon him) and used to gather therein, so, perhaps what is in this Surah would act as a deterrent, an alert, and a warning for them..

878

An-Nu‘mān ibn Bashīr reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to recite the Surah of {Glorify the name of your Lord, the Most High} and the Surah of {Has there come to you the story of the Overwhelming Event?} on the two Eids and on Friday. He said: If Eid and Friday fell on the same day, he would also recite them in the two prayers..

Commentary : The best guidance is that of Muhammad (may Allah's peace and blessings be upon him), and the Companions (may Allah be pleased with them) transmitted his guidance in everything. Among them is the Hadīth narrated by An-Nu‘mān ibn Bashīr (may Allah be pleased with him) about what the Prophet (may Allah's peace and blessings be upon him) used to recite in the prayers of the two Eids and Friday. He said that the Prophet (may Allah's peace and blessings be upon him) used to recite in the prayer of Eid al-Fitr, Eid al-Ad'ha, and in the Friday prayer: the Surah of {Glorify the name of your Lord, the Most High} and the Surah of {Has there come to you the story of the Overwhelming Event?} The Prophet (may Allah's peace and blessings be upon him) probably chose these two Surahs because they contain mention of the affairs of the Hereafter and the promise of reward and the threat of punishment, which are appropriate for people in such a well-attended prayer. If Eid and Friday fell on the same day, he would also recite these two Surahs in the two prayers, to make prayer light for people.
And in it: It is recommended to recite the Surah of {Glorify the name of your Lord, the Most High} and the Surah of {Has there come to you the story of the Overwhelming Event?} on the two Eids and Friday..

879

Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) used to recite in the Fajr prayer on Friday: {Alif Lām Mīm. The revelation} (Surat as-Sajdah) and {Was there not a period of time when man} (Surat al-Insān). And the Prophet (may Allah's peace and blessings be upon him) used to recite in the Friday prayer Surat al-Jumu‘ah and Surat al-Munāfiqūn..

Commentary : The Companions (may Allah be pleased with them) were extremely keen on following the Prophet's Sunnah. They were quite aware of the details of his honorable Sunnah, what he used to recite in every prayer and whether he lengthened or shortened it, etc.
In this Hadīth, ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) used to regularly recite Surat as-Sajdah in the first Rak'ah (unit of prayer) of the Fajr prayer every Friday. In contrast, in the second Rak'ah, he used to recite Surat al-Insān: {Was there not a period of time when man}. The reason behind this could be what is included in these two Surahs mentioning what happened and what will happen in the beginning and the Hereafter, like the creation of Adam (peace be upon him), gathering the creatures and resurrecting them from the graves to Paradise and Hellfire, the situations of the Day of Judgment, which will occur on Friday.
Ibn' Abbās (may Allah be pleased with him and his father) also reports that the Prophet (may Allah's peace and blessings be upon him) used to recite Surat al-Jumu'ah in the first Rak'ah of the Friday prayer, and in the Second Rak'ah he used to recite Surat al-Munāfiqūn. The reason behind this could be the fact that Surat al-Jumu'ah makes a mention of the Friday prayer and its high status and because Surat al-Munāfiqūn rebukes the hypocrites and urges them to repent since they used to attend the Friday prayer with the Prophet (may Allah's peace and blessings be upon him) and used to gather therein, so, perhaps what is in this Surah would act as a deterrent, an alert, and a warning for them..

881

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If you pray after the Friday prayer, pray four (Rak‘ahs)." [In a version]: Suhayl said: "If you are in a hurry on account of something, then offer two Rak‘ahs in the mosque and two Rak‘ahs when you go back.".

Commentary : The Friday prayer is of great significance in Islam. Allah Almighty made it obligatory for non-traveling men to go out for it when the Muezzin makes the Adhān, calling for it, and He urged them to attend this prayer and warned against neglecting it. The Prophet (may Allah's peace and blessings be upon him) demonstrated its Sunnahs and etiquettes.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) directs anyone who wants to offer a supererogatory prayer after the Friday prayer in the mosque to pray four Rak‘ahs.
It is related in a version that ‘Umar an-Nāqid added in his version: ‘Abdullāh ibn Idrīs reported that Suhayl ibn Abi Sālih said to him: "If you are in a hurry on account of something," i.e., if you are prompted by anything to quickly leave the mosque after the Friday prayer, "then offer two Rak‘ahs in the mosque" after the Friday prayer; then, you can go and engage in whatever you want, then pray two Rak‘ahs at home when you go back. In the version by Abu Dāwūd, it was the father of Suhayl who said that to Suhayl. So, it is probable that he was first exhorted by his father to do that, and then Suhayl exhorted his student Ibn Idrīs to do the same.
It is narrated in the Two Sahīh Collections: The Prophet (may Allah's peace and blessings be upon him) would not pray after the Friday prayer until he departed, and he would then pray two Rak‘ahs," i.e., at home. Part of what was said about reconciling these two Hadīths is that if he prayed in the mosque, he would pray four Rak‘ahs, and if he prayed at home, he would pray two Rak‘ahs. It was also said: It may be taken on the basis that the regular Sunnah of the Friday prayer consists of six Rak‘ahs. And it was said: He would pray two Rak‘ahs in the mosque and two Rak‘ahs at home after he returned..

883

‘Umar ibn ‘Atā’ ibn Abi al-Khuwār reported that Nāfi' ibn Jubayr sent him to As-Sā’ib nephew of Namir to ask him about something that Mu‘āwiyah had seen him doing in prayer. He said: "Yes, I performed the Friday prayer along with him in the enclosure, and when the Imām concluded the prayer with Taslīm, I stood up in my place and prayed. When Mu‘āwiyah went in, he sent for me and said: 'Never do again what you did. When you have observed the Friday prayer, do not start another prayer until you speak to someone or you leave, for the Messenger of Allah (may Allah's peace and blessings be upon him) ordered us not to follow up a prayer with another prayer until we talk or leave.'" [In a version]: The same text, except that he said: when he concluded the prayer with Taslīm, I stood up in my place. He did not mention the Imām..

Commentary : The Tābi‘īs (may Allah have mercy upon them) were most keen on learning knowledge and the Sunnah of the Messenger of Allah (may Allah's peace and blessings be upon him) from his Companions (may Allah be pleased with them), as they observed all aspects of the Prophet's Sunnah and were keen to teach them to those who came after them.
In this Hadīth, the Tābi‘ī ‘Umar ibn ‘Atā’ says that Nāfi’ ibn Jubayr sent him to the Companion As-Sā’ib nephew of Namir (may Allah be pleased with him) to ask him about something that Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him), who was then the Commander of the Faithful, had seen As-Sā’ib do in prayer, and of which Mu‘āwiyah had expressed disapproval. He said: 'Yes' i.e., I will answer your question. He informed him that he offered the Friday prayer with Mu‘āwiyah (may Allah be pleased with him) in the enclosure, a chamber in the mosque for the caliphs and governors. Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him) was the first to establish it, after one of the Khrijites struck him and attempted to kill him. So, he wanted to protect himself therein. When the Imām made Taslīm, As-Sā’ib stood up in his place where he offered the Friday prayer to perform the supererogatory prayer, without anything that separates it from the obligatory prayer. As Mu‘āwiyah (may Allah be pleased with him) entered his house, he sent a messenger to call him. When he went to him, he said to him: Never do what you did again, offering the supererogatory prayer in the place of the obligatory prayer directly thereafter. If you have performed the Friday prayer, do not couple it with another prayer, until you speak to someone or move from the place of your prayer. For example, he may offer the supererogatory prayer at home. This is intended to safeguard the obligatory prayer, lest anyone may add to it what is not part of it with the passage of time, and lest ignorant people may think the supererogatory prayer is part of the obligatory one. Then, Mu‘āwiyah (may Allah be pleased with him) said that the Messenger of Allah (may Allah's peace and blessings be upon him) commanded them not to follow up a prayer with another prayer until they speak or leave the mosque or the place of the obligatory prayer, by moving from it.
In the Hadīth: Separating the supererogatory prayer from the obligatory one, either by speaking or by moving from its place
And in it: The ruler should give sincere advice to his subjects and demonstrate what is correct to them..

885

Jābir ibn ‘Abdullāh reported: I prayed with the Messenger of Allah (may Allah’s peace and blessings be upon him) on the day of Eid. He commenced with the prayer before the sermon, without Adhān or Iqāmah. He then stood up leaning on Bilāl, and he commanded people to fear Allah and obey Him, and he preached to the people and reminded them. He then walked until he reached the women, and he preached and admonished them, and then said to them: "Give charity, for the majority of you will be the firewood of Hellfire." A woman amid the crowd, with dark spots on her cheeks, said: "Why is that so, O Messenger of Allah?" He said: "Because you often complain and show ingratitude to your spouses." Thus, they began to donate their jewelry, like earrings and rings, throwing them in Bilāl's garment..

Commentary : The Prophet (may Allah's peace and blessings be upon him) cared about the sermon on the day of Eid, for the people would gather in it, so the benefit would be all-inclusive, and knowledge would spread.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) says that he attended the Eid prayer with the Prophet (may Allah's peace and blessings be upon him) on Eid al-Fitr or Eid al-Ad'ha. The Prophet (may Allah's peace and blessings be upon him) performed the Eid prayer first, and he then delivered the Eid sermon, and the Eid prayer did not have Adhān or Iqāmah. Then, the Prophet (may Allah's peace and blessings be upon him) stood up to give the sermon after the end of the Eid prayer, leaning on Bilāl ibn Rabāh (may Allah be pleased with him). He commanded those in attendance to fear Allah in all their conditions; that is to put a shield between them and the punishment of Allah, by fulfilling His commands and avoiding His prohibitions. And he enjoined and encouraged them to obey Allah Almighty. "and he preached to the people," i.e., he commanded them to do what is right and good, as well as some admonition, and reminded them of Allah. Then, he went and left the place of his sermon to the men until he reached the women's praying place to give them a sermon. So, the Prophet (may Allah's peace and blessings be upon him) preached to the women and reminded them of Allah, saying: "Give charity," i.e., pay charity from your wealth; "for the majority of you will be the firewood of Hellfire," as Allah Almighty says: {then beware of the Fire whose fuel will be people and stones.} [Surat al-Baqarah: 24] Firewood: dry wood is used as fuel for inflaming. The meaning here: Most women will be the fuel of Hellfire. Thereupon, a woman stood up from the midst of women, "with dark spots on her cheeks," i.e., the color of her cheeks turned black. She asked the Prophet (may Allah's peace and blessings be upon him) about the reason for that. The Prophet (may Allah's peace and blessings be upon him) informed her that this is because women often complain and are not content with what is little, "and show ingratitude to your spouses," i.e., you are ungrateful for the kindness of your husbands, and you deny their rights upon you. He explained that in another version of the Two Sahīh Collections by saying: "If you have always been good to one of them and then she sees something from you (not of her liking), she will say: I have never seen any good from you." So, she meets this kindness with ingratitude and denial. Ingratitude dominates her attitude, as if she insists on it, and insistence turns a minor sin into a major one. This is because the rights of the husband are great, and she is required to show gratitude to him and acknowledge his favor, as he takes care of her affairs and protects and preserves her, and he exerts himself in doing so. Indeed, Allah enjoins anyone to whom a favor is done to show gratitude for it. So, what about the favors the husband generously bestows upon his wife for her entire life?!
Then, Jābir (may Allah be pleased with him) mentioned that when the women heard that, they gave charity from the jewelry and adornment they were wearing and put the charity in the lap of Bilāl, who was stretching out his garment to collect charity from them. "like earrings," jewelry hung in the ears. "and rings," jewelry worn on fingers.
In the Hadīth: Demonstrating that the Eid prayer is to be performed before the sermon, not thereafter, and that it has no Adhān or Iqāmah.
And in it: Urging the giving of charity
And in it: Warning women of much complaining and of showing ingratitude to their husbands
And in it: Delivering a particular sermon for women on Eid.

886

Ibn ‘Abbās and Jābir ibn ‘Abdullah al-Ansāri reported: No Adhān (call to prayer) used to be made on the Day of Fitr or the Day of Ad'ha. Then, after a while, I asked him about this, and he informed me. He said: Jābir ibn' Abdullah al-Ansāri told me that no Adhān should be made for prayer on the Day of Fitr, neither when the Imam comes out nor after he comes out, and there should be no Iqāmah (second call to prayer), no call, and nothing at all. No call and no Iqāmah should be made on that day..

Commentary : This Hadīth reveals part of the Prophet's guidance concerning the two Eid prayers and how he used to perform them without Adhān or Iqāmah. 'Abdullah ibn' Abbās and Jābir ibn' Abdullah (may Allah be pleased with them) narrate that when the Prophet (may Allah's peace and blessings be upon him) went out to the praying area on the day of Eid, no Adhān was made for him neither on the Day of Fitr nor on the Day of Ad'ha.
Ibn Jurayj - one of the Hadīth narrators - reported that he asked his Shaykh, ‘Atā’ ibn Rabāh, after a long time about making Adhān and Iqāmah for the Eid prayer. He informed him that Jābir ibn' Abdullah (may Allah be pleased with him and his father) told him that no Adhān or Iqāmah should be made for the Eid prayer, whether before or after the Imam comes out. Calling to this prayer, using whatever wording, has not been reported, including the statement said by some: "As-salātu jāmi'ah" (come to congregational prayer). He then repeated his words: "No call and no Iqāmah should be made on that day" for the sake of confirmation. There is no need to notify people of the Eid prayer as the Day of Eid is already known and is an occasion for gatherings, and people typically get ready for such a gathering. Therefore, their gathering for this occasion makes the call unnecessary, as the purpose is achieved through making Takbīr (proclaiming Allah's greatness) and attendance. Then, when the Imam stands up and orders them to straighten the rows or when he makes Takbīr, they know that the prayer has started, and after the prayer, he delivers the Eid Khutbah (sermon)..

887

Jābir ibn Samurah reported: I performed the two Eid prayers with the Messenger of Allah (may Allah's peace and blessings be upon him), not only once or twice, without Adhān or Iqāmah..

Commentary : Allah Almighty has made Eid al-Fitr and Eid al-Ad'ha for the Muslims to be happy for the completion of Allah's favor upon them after performing two obligatory acts, namely fasting Ramadān and making Hajj to the Sacred House. These two days have rulings, Sunnah acts, and etiquettes. This Hadīth reveals part of the Prophet's guidance concerning the two Eid prayers. Jābir ibn Samurah (may Allah be pleased with him) narrates that he witnessed the two Eid prayers with the Prophet (may Allah's peace and blessings be upon him) - so, he was reporting what he saw and did with the Messenger of Allah (may Allah's peace and blessings be upon him) - without Adhān or Iqāmah. Instead, people used to come out, and once the Prophet (may Allah's peace and blessings be upon him) arrived, they would pray without Adhān or Iqāmah since there is no need for both of them as the Day of Eid is already known and is an occasion for gathering and people usually get ready for such a gathering. Hence, their gathering for this occasion makes the call useless except for declaring the start of the prayer itself, which is achieved through making Takbīr (proclaiming Allah's greatness) and attendance. Then, after the prayer, he would deliver the Eid Khutbah (sermon). His statement: "not only once or twice," i.e., rather many times.
The Hadīth clarifies how the Companions (may Allah be pleased with them) reported the Prophet's guidance to teach the Muslims his Sunnah..

891

‘Ubaydullāh ibn ‘Abdullāh reported: ‘Umar ibn al-Khattāb asked Abu Wāqid al-Laithi: "What did the Messenger of Allah (may Allah's peace and blessings be upon him) use to recite in Eid al-Ad'ha and Eid al-Fitr?" He said: "He used to recite in both of them the Surah of: {Qāf. By the Glorious Qur’an!} and the Surah of: {The Hour has drawn near, and the moon has split asunder.}".

Commentary : Prayer is a Tawqifiyyah (determined) act of worship. The Prophet (may Allah's peace and blessings be upon him) taught us the way of performing it and its Sunnahs and etiquettes. This Hadīth presents part of the Prophet's guidance in the prayers of the two Eids. The Tābi‘i ‘Ubaydullāh ibn ‘Abdullāh ibn ‘Utbah ibn Mas‘ūd al-Hudhali says that ‘Umar ibn al-Khattāb (may Allah be pleased with him) asked the Companion Abu Wāqid al-Laithi (may Allah be pleased with him) about what the Prophet (may Allah's peace and blessings be upon him) used to recite after Al-Fātihah in the two Rak‘ahs of Eid al-Fitr and Eid al-Ad'ha. ‘Umar's question about this matter - the like of which was not unknown to him - may be rooted in the desire that he should tell him whether he memorized it or not, or he may have entertained doubt, or he may have been in dispute with someone else over this matter, and so he wanted to cite his statement, or he may have forgotten it. In response, Abu Wāqid (may Allah be pleased with him) told him that the Prophet (may Allah's peace and blessings be upon him) used to recite in the first Rak‘ah Surat Qāf, which begins with: {Qāf. By the Glorious Qur’an!} And in the second Rak‘ah, Surat al-Qamar, which starts with: {The Hour has drawn near and the moon has split asunder.}
The wisdom behind reciting them lies in the fact that they both contain information related to the Resurrection, the past nations, the destruction of the deniers, and the resemblance of people emerging for Eid to their emerging for the Resurrection and their coming out of the graves like scattered locusts - and Allah knows best.
In the Hadīth: If anyone finds any of the matters of knowledge confusing or unclear to him, he should ask a knowledgeable person about it..

Book of Hadith

| Hadiths

It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “The signs of the hypocrite are three: when he speaks he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust.”.

It was narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever spends the night of Laylat al-Qadr in prayer, out of faith and seeking reward, his previous sins will be forgiven.”.

It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever prays at night during Ramadan out of faith and in the hope of reward, his previous sins will be forgiven.”.

Jābir ibn Samurah reported: I performed the two Eid prayers with the Messenger of Allah (may Allah's peace and blessings be upon him), not only once or twice, without Adhān or Iqāmah..