| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1352

Narrated Jaabir(may Allah be pleased with him): “A man was buried along with my father in the same grave. However, I did not feel content till I took him (i.e., my father) out and buried him in a separate grave.”.

Commentary : The martyrs who die for the sake of Allah [in the battlefield] are highly honoured in the sight of Allah, the Almighty. The Prophet ﷺ and the Muslims viewed the martyrs of the battle of Uhud, in particular, with special reverence. Abdullah ibn ‘Amr ibn Haraam, the father of Jaabir ibn ‘Abdillah(may Allah be pleased be with them) was one of those killed in the Battle of Uhud.
In this hadeeth, Jaabiribn Abdullah(may Allah be pleased with them) reports that his father was buried in the same grave as another man. It has been said that this man was ‘Amr ibn al-Jamooh ibn Zayd (may Allah be pleased with him). However, Jaabir felt uneasy about his father sharing a grave, and so, he removed his father’s body from that grave and buried him in a separate one. All of this occurredwith the knowledge and permission of the Prophetﷺ.
It is reported inSaheehal-Bukhaaree that Jaabirremoved his father from the shared gravesix months after his burial, and he found his body in the same condition as on the day of his burial, except a slight change near his ear.This shows the merit and virtue of the father of Jaabir(may Allah be pleased with them).
From this hadeeth, we can conclude thatthat it is permissible to bury two men in the same grave, and also that it is allowed to remove the deceased from his grave after his burial, if there was a valid reason to do so..

1356

Anas (may Allah be pleased with him) reported:A young Jewish boy who was in the service of the Prophet ﷺ fell ill. The Prophet ﷺ went to visit him. He sat down by his head and said to him, "Embrace Islam." The little boy looked at his father who was sitting beside him. He said: "Obey Aboo al-Qaasim (i.e., the Messenger of Allah ﷺ)." Upon which, the boy embraced Islam. The Prophet ﷺ stepped out, saying, "Praise be to Allah, Who has saved him from Hellfire.".

Commentary : The kind treatment and mercy that the Prophet ﷺ showed to his servants, even those who were from the People of the Book, was exemplary. He ﷺ was always keen to guide them to Islam.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that there was a Jewish boy (Ghulaam) who was in the service of the Prophet ﷺ. [The Arabic word Ghulaam is used in reference to boys whose agesrange from birth to prepubescent.]
One day, this young boy became sick, and the news reached the Prophet ﷺ,so he visited him to check on his health. He ﷺ sat next to his head and asked him to embrace Islam. The boy looked at his father [for approval], and it is thought this was either due to reluctancetoaccept Islam or purely out of fear of his father. However, his father responded by telling the boy obey Aboo al-Qaasim- This was the Kunya (a teknonym in Arabic names, which is the name of an adult derived from their eldest child) of the Prophet ﷺ. Thus, the boy accepted the invitation of the Prophet ﷺ to Islam.
Accepting Islam requires the utterance of the two Testimonies of Faith, which are“I bear witness that there is no god worthy of worship except Allah”, and “that Muhammad is the Messenger of Allah”, as reported in the hadeeth found in Sunan al-Nisaa’iee al-Kubra.
After this, the Prophet ﷺ left the house while praising Allah for saving this boy from the Hellfire.

From this hadeeth, we can perceive that it is permissible for Muslims to hire disbelievers to workfor them, so long as they are certain they will not be subjects to their plots and deceit.

This hadeeth also teaches us that we should be kind to others, regardless of religion, and propose Islam to young boys too.
.

1357

Narrated Ibn `Abbaas(may Allah be pleased with them): My mother and I were among the helpless and the oppressed. I from among the children, and my mother from among the women..

Commentary : The Muslims, during the early days of Islam, were helpless and oppressedin Makkah, and many of them were tortured at the hands of the disbelievers. For that reason, the Prophet ﷺ first ordered them to immigrate to Abyssinia, and later, he ﷺ ordered them to immigrate to al-Madinah to spread the truth and the message of Islam. However, many of them were unable to leave Makkah, either due to lack of finances or poor health.

In this hadeeth, ‘Abdullah ibn ‘Abbaas(may Allah be pleased with him) reports that he and his mother, Lubaabah bint al-Harith, alias Umm al-Fadl(may Allah be pleased with her) were among the helpless and weak Muslims who could not immigrate from Makkah to al-Madinah; he was a young boy, and his mother was among the women. They were among those who Allah, the Exalted, referred to in His Statement: {Except helpless men, women, and children who cannot afford a way out— it is right to hope that Allah will pardon them. For Allah is Ever-Pardoning, All-Forgiving.} [Quran 4:98-99]

There were those who accepted Islam in Makkah, and the disbelievers prevented them from immigrating; thus, they remained in Makkah, helpless and weak, suffering severe harm and torture. Those helpless and weak Muslims were excused for their inability to comply with the order to immigrate from Makkah to al-Madinah.

This report indicates that Ibn ‘Abbaas(may Allah be pleased with them) was not of the faith of his father, then a non-Muslim, at that time. Rather, he chose to become a Muslim with his mother. This is all based on the assumption that al-‘Abbaas embraced Islam after the battle of Badr; otherwise, the famous view is that He embraced Islam before the conquest of Khaybar.

This hadeeth shows that a young boy can embrace Islam once he has the ability to discern [right from wrong].
.

1358

Narrated Ibn Shihaab: The funeral prayer should be offered for every child that dies, even if he were the son of a prostitute, as he was born upon the true faith of Islam (i.e., to worship none but Allah alone); If his parents are Muslims, particularly the father, even if his mother were a non-Muslim; If he, after the delivery, cries (even once) before his death (i.e., born alive), then the funeral prayer must be offered. And if the child does not cry after his delivery (i.e., born dead), then his funeral prayer should not be offered, and he will be considered as a miscarriage.
And AbooHurayrah(may Allah be pleased with him) narrated that the Prophet ﷺ said, "Every child is born with a true faith (i.e. to worship none but Allah Alone) but his parents convert him to Judaism or to Christianity or to Zoroastrianism, as an animal delivers a perfect baby animal; do you find it mutilated?" Then AbooHurayrah(may Allah be pleased with him recited: {The true innate nature with which Allah has created human beings.} (Quran 30.30).”
.

Commentary : Allah, the Exalted, created man in perfect form, upon a pure innate nature that is free from the filth of polytheism, sins, and dispraised customs and traditions.

In this hadeeth, the Tabi’ee, Muhammad ibn Shihaab al-Zuhree, reports that the funeral prayer should be offered for each child that dies after his birth, even if the child is born out of wedlock or to a mother who is a disbelieving woman. Neither should prevent the funeral prayer be offered over the deceased child, because he is deemed Muslim at birth.If the mother or father of the child is Muslim, then the child is deemed Muslim on the grounds of the relevant parent’s religion, and the child is born upon the true faith of Islam.
This ruling is only applicable to children who are born alive, meaning after birth, they cried,which is a sign that the child was born alive. This means that if the child is stillborn, then no funeral prayer should be offered on him because he is considered a miscarriage.

Later, al-Zuhree quoted the narration of AbooHurayrah(may Allah be pleased with him) wherein the Prophet ﷺ mentioned that each child is born with the Islamic innate nature within them. It has been said that the innate nature mentioned in this hadeeth means pure nature and readiness to accept the good and the bad; therefore, if a child is left to embrace his innate nature with which he was born, he would remain pure, and instinctively choose Islam as his religion. Every child is born prepared to accept Islam, but subsequent influence from their parents and environment will influence their nature and decision thereafter. If parents were Jews, they would make him a Jew, and if parents were Christians, they would make him a Christina, and if parents were Zoroastrians, they would make him a Zoroastrian who worships fire. Or, he follows the religion of his parents accordingly, and thus, takes the same ruling as that of his parents in this life. However, if he later embraces Islam, then he will attain success, otherwise, he will die as a disbeliever.

Then, the Prophet ﷺ explained the significance through a parable- he ﷺ gave the example of a healthy animal with no defects or faults, which then experiences the removalof some of its body partsat the hands of man. Likewise, humans, too, are born healthy and intact with the true innate nature, but may then change to follow Judaism, or Christianity, or any other faith, due to the influence of his parents and surrounding environment. Thereafter, AbooHurayrah(may Allah be pleased with him) -the narrator of this hadeeth – ended by reciting the ayah: {The true innate nature with which Allah has created human beings}, which is the nature that makes them accept the truth and enables them to realise it. The innate nature here can also refer to Islam, because if children were left without being subjected to any external factors, they would have intuitively chosen Islam, because the innate nature of people will always recognise the beauty of this religion. However, people deviate from it because of a condemned reason such as dispraised blind following.

.

1365

Narrated AbooHurayrah(may Allah be pleased with him): The Prophet ﷺ said “He who strangles himself will do so in hell, and he who thrusts a spear into himself will do so in hell.”.

Commentary : Islam endeavours to protect the life of humanity and therefore, has criminalised the killing of a person without a legitimate right, and has considered it a forbidden act. Thus, whoever commits suicide or kills another person [without legitimate right] is promised a severe punishment.

In this hadeeth, AbooHurayrah(may Allah be pleased with him) relates that the Prophet ﷺ warned that he who strangles himself will enter Hell, and there, he will strangle himself, and he who stabs himself will enter Hellfire, and stab himself there too. Hence, the punishment will be in kind with the deed,and whoever kills himself is leading himself to Hellfire where he will be punished for this [major] sin. The statement of the Prophet ﷺ is intended as a form of extreme warning and admonishment,however, the belief of [all righteous] predecessors is that polytheists will never enter Paradise, and monotheists will never stay in Hellfire forever. The people of Sunnah believe that committing suicide is a [major] sin, but it does not take the person outside the fold of Islam, therefore, the funeral prayer can be offered over him, and he should still be buried in the graveyards of Muslims.

Conversely, in one version of this hadeeth, recorded in Saheeh al-Bukhaaree and Saheeh Muslim, it reads: “He will be in Hellfire permanently.” However, this is understood to refer to he who commits it, considering it lawful despite his knowledge of its prohibition. Another possible interpretation is that it means his stay in Hellfire will be perceived as so long as he is being punished for it, butnot that he will actually reside in Hellfire eternally.

The other benefit of this hadeeth is learning that we are warned against harming ourselves. .

1367

Anas ibn Maalik (may Allah be pleased with him) reported: There passed a bier (being carried by people), and it was lauded in good terms. Upon this, the Messenger of Allah ﷺ said: It has become certain, it has become certain, it has become certain. And there passed a bier, and it was condemned in bad words. Upon this, the Messenger of Allah ﷺ said: It has become certain, it has become certain, it has become certain. 'Umar ibn al-Khattaab(may Allah be pleased with him) said: what is that has become certain? Upon this the Messenger of Allah ﷺ said: He whom you praised in good terms, Paradise has become certain for him, and he whom you condemned in bad words, Hell has become certain for him. You are Allah's witnesses in the earth.”.

1368

Aboo al-Aswad reported: I came to al- Madinah at a time when the disease was widespread in the Madinah, and while I was sitting beside 'Umar ibn al-Khattaab(may Allah be pleased with him), a funeral procession passed by. The people praised the deceased, and 'Umar ibn al-Khattaab said: "He will certainly enter it." Then another funeral procession passed by, and the people praised the deceased. 'Umar ibn al-Khattaab(may Allah be pleased with him) said: "He will certainly enter it." A third funeral procession passed by, and the people spoke ill of the deceased. He said: "He will certainly enter it." I (Abool-Aswad) asked: "O Chief of the Believers! What do you mean by “He will certainly enter it'?" He replied: "I said the same as was said by the Prophet ﷺ. He ﷺ said, “If four persons testify the righteousness of a Muslim, Allah will grant him Paradise.” We asked: “If three persons testify his righteousness?” He ﷺ replied, “Even three”. Then we asked: “If two?” He ﷺ replied, “Even two.” We did not ask him (regarding the testimony) of one."
.

Commentary : Allah has favoured this nation by sending the seal of all Prophets and Messengers, the Master of all Prophets, Prophet Muhammad ﷺ, and made his noble Companions (may Allah be pleased with him), His witnesses on this earth just as He made them on the Day of Judgment witnesses on people; thus, they will testify for the Prophets when their nations claim that they did not convey the message of their Lord to them.

In this hadeeth, the Tab’iee, Aboo al-Aswad al-Doo’alee, reports that he visited al-Madinahat a time whendisease was widespread throughout the Madinah – that is to say, the death toll was large, as will be explained in another hadeeth. While he was sitting with ‘Umar ibn al-Khattaab(may Allah be pleased with him), the funeral of a person that was heading to the graveyard passed by them - Arabs use the term funeral or bier to refer to the deceased in his coffin – thus, the people praised the good character of the deceased, as they knew him. Upon hearing this, ‘Umar(may Allah be pleased with him) stated “it has become certain”. Another funeral passed by them, and the people praised the character of the deceased, and he responded similarly. Thereafter, a third funeral passed, but the people dispraised the deceased and mentioned his evil, and the bad character that he was known for during his life. Upon hearing this, ‘Umar(may Allah be pleased with him) said: “it has become certain”. This made Aboo al-Aswad inquire about the meaning of his statement, as his response was the same to all of them, although one of them was dispraised. ‘Umar (may Allah be pleased with him) informed him that he had asked the Prophet ﷺ the same question, and hisﷺ answer was that if four persons testify to the righteousness of a Muslim, Allah will grant him Paradise. Thus, if a person dies upon Islam and then four Muslims from the people of virtue and piety testified to his righteousness, based on the good deeds and character they have witnessed from him, then it is hoped that he will be from the people of Paradise. After hearing this, ‘Umar and the other Companions (may Allah be pleased with them) inquired whether the same is applicable if their number was three, which the Prophet ﷺ affirmed. They then inquiredabout if they were two in number, and he ﷺonce again confirmed it. They did not ask about the case where only one person testifies to the righteousness of the deceased, because the issue is of great importance, and requires at least the minimum number of witnesses to render the witness accepted and valid – that is two witnesses.

In this hadeeth, the Prophet ﷺ made the testimony of his Companions (may Allah be pleased with them),of whether the deceased is from the people of Paradise or the dwellers of Hellfire, evidence that confirms the reward or punishment awaiting the deceased. The meaning of “it has become certain” is that the reward or punishment is confirmed, and not that it is obligation upon Allah, the Exalted, because there is nothing that is obligatory upon Allah; His reward manifests in His favours upon us, and His punishment manifests in His justice; and He cannot be questioned about what He does.

The outcome of praise and condemnation, as mentioned in this hadeeth, is only when it reflects the reality of the deceased and his deeds during his life; otherwise, it is inapplicable. It has been said that the testimony of people that is mentioned in the hadeeth is limited to the Companions (may Allah be pleased with them) and their ilk, who are pious and credible, because this kind of people only utter wisdom.

We learn from this hadeeth that when true Muslims vouch for a deceased person that he was good, then they have testified that he is from the people of Paradise.

It also highlights the importance of being kind to people and treating others in a good manner, and to never manifest evil and bad deeds.
.

1373

Narrated ‘Urwah ibn al-Zubayr:
I heard Asmaa’ bint Abee Bakr (may Allah be pleased with her) say: “The Messenger of Allah ﷺ arose to deliver a sermon in which he mentioned the trial a man will endure in the grave. On his mentioning that, the Muslims gave a shout of dismay." Ghundar added: “The punishment of grave is true.”.

Commentary : The Prophet ﷺhad [many] miracles that testify to the truthfulness of his message and his prophethood, one of which is his description of some of the events of the unseen, which Allah revealed to him. The unseen could be about matters pertaining to Allah’s reward or punishment; and he ﷺ mentions these to warn his nation, and to encourage them perform more good deeds and refrain from evil and bad deeds.

In this hadeeth, Asmaa’ bint Abee Bakr(may Allah be pleased with her) reports that the Prophet ﷺ delivered a sermon one day, in which he preached to them and reminded them of the Hereafter. He ﷺ then spoke of the grave and its related events, including the trial of the grave.
The trial of the grave is a test where the two angels, Munkar and Nakeer, ask the deceased about his lord, prophet, and religion. In Arabic, it is known as the fitnah of grave, this Arabic word was assigned to it because it is a great trial that tests the person’s faith and certainty. Whomever Allah gives support to, to pass this test is a winner, and whoever fails is ruined, and at a great loss.

Asmaa’ (may Allah be pleased with her) mentioned that after hearing about the trial of the grave, the companions shouted out loud, out of fear of what they had heard. In another version of the narration, it has the addition: “the punishment of the grave is true”, meaning that it is without a doubt confirmed that it must be believed in.

.

1375

Narrated AbooAyyoob(may Allah be pleased with him): Once, the Prophet ﷺ went out after sunset and heard a dreadful sound. So, he ﷺ said, "The Jews are being punished in their graves.".

Commentary : The Prophet ﷺ had [many] miracles that testify to the truthfulness of his message and his prophethood, one of which is his description of some of the events of the unseen, which Allah revealed to him.

In this hadeeth, AbooAyyoob al-Ansaari(may Allah be pleased with him) reports that the Prophet ﷺ went outside the Madinah after sunset and heard a sound. This could have been the voices of the Angels of Punishment, or the sound of the punishment, or the voices of those who were being punished. He ﷺ explained that the Jews were being punished in their graves. If it is established that the Jews are punished in their graves, then naturally, it proves that all disbelievers and polytheists must be punished in their graves too, because their disbelief and polytheism are worse than the disbelief of the Jews. Allah does not reveal such an unseen event to anyone except Prophets and Messengers of His choice. Allah, Most High, said: {˹He is the˺ Knower of the unseen, disclosing none of it to anyone, except messengers of His choice. Then He appoints angel-guards before and behind them} [Quran 72:26-27] .

1377

Narrated AbooHurayrah(may Allah be pleased with him: Allah's Messenger ﷺ used to invoke (Allah): "O Allah! I seek refuge with you from the punishment in the grave, and from the punishment in the Hell fire, and from the afflictions of life and death, and the afflictions of Al-Maseeh Ad-Dajjaal."
.

Commentary : The Prophet ﷺ was keen to teach his Companions and nation what to invoke from Allah, and to take refuge in Him from certain evils that may inflict the Muslims, to be protected from them.

In this hadeeth, AbooHurayrah(may Allah be pleased with him) reports that the Prophet ﷺ used to invoke Allah in the prayer, after the last tashahhud and before the tasleem, as mentioned in a narration in Saheeh Muslim. He used to say, “O Allah! I seek refuge with you” i.e., I turn to You, holdfast to You, and take refuge in you, to protect me from the punishment and tribulations of the grave. This is because this is the first stage of the Hereafter, and for those who are saved from the tribulations and punishment in the grave, all following events will be easier, as the punishment of the grave purifies the Muslim from his sins.
The punishment in Hellfire is the second thing from which the Prophet ﷺ sought refuge in Allah. Hellfire is the punishment that Allah hasreserved in the Hereafter for those who disobeyed His orders and commands – we ask His refuge from it out of His Mercy and Favour.
It is one of the characteristics of believers, who enjoy sound intellect and intact hearts, to always seek refuge in Allah from Hellfire, because whoever is spared from the Fire and is admitted into Paradise will indeed triumph.
He ﷺthen sought refuge in Allah from the afflictions of life and death, which refer to the tests and trials that people are subject to in this life and the Hereafter. The trials of life include all the temptations and tests that people experience in life such as disbelief, innovations, desires, and vice,while the trials of death include a bad end and the trials of the grave, such as the questioning of the two angels, etc.

His statement: “from the afflictions of the Maseeh al-Dajjaal” means to take refuge in Allah from believing his lies or falling for his traps and temptations. All of Allah’s Prophets warned against the evil and temptations of the false Messiah because he is indeed the greatest and most serious of all trials in this life. The Prophet ﷺ used to seek refuge with Allah from his fitnah in every prayer and explained that his fitnah is the greatest of all trials, tests, and tribulations that existed and will existed on earth, from the creation of Adam (peace be upon him) until the Last Hour. He was named al-Maseeh, which is an Arabic word derived from the root word that means omitted, because he is one-eyed; and al-Dajjaal, which means false, to distinguish him from Jesus, the son of Mary (peace be upon them), the true Messiah. The word Dajjaalsignifies falsifying the truth, and deception, to indicate that he is a liar, who will conceal the truth with his lies and introduce that which is false. He is from the children of Adam, and his appearance is one of the major signs of the approach of the Day of Judgment. Allah sends him as a trial to test His servants, and He, Exalted be He, enables him to do miraculous actions that are from the actions of Allah, such as killing people and then bringing them back to life, controlling and bringing out the treasures of earth, ordering the sky to rain and it accedes, ordering the land to produce and it grows, creating a Fire and Paradise, and two rivers, etc. All these powers are granted to him to test the creation, and all these events take place by the Will and Permission of Allah.

This hadeeth is confirming the punishment in the grave, and serves as evidence to refute those who deny it.
.

1379

‘Abdullah ibn 'Umar (may Allah be pleased with them) reported Allah's Messenger ﷺ as saying: “When any one of you dies, he is shown his seat (in the Hereafter),morning and evening; if he is amongst the dwellers of Paradise (he is shown the seat) from amongst the dwellers of Paradise, and if he is one from amongst the denizens of Hell (he is shown the seat) from amongst the denizens of Hell. It would be said to him: That is your seat until Allah resurrects you on the Day of Judgment.”.

Commentary : The grave is the first stage of the Hereafter. If the servant was pious and obedient to Allah during his lifetime, then his grave will be his first step towards his final abode in Paradise, and if he was otherwise, then it will be his first step towards his final abode in Hellfire. The grave will be either a garden from the gardens of Paradise or a hole from the holes of Hellfire. We ask Allah to protect us from the latter.

In this hadeeth, the Prophet ﷺ informs us that when a person dies, his seat in the Hereafter will be shown to him, every morning and every evening. If he is one of the dwellers of Paradise, he will see his place there, and if he is one of the dwellers of Hellfire, then he will see his place that awaits him there. The angels will confirm all this to him, andwill explain to him that this will be his place until Allah resurrects him, to hold him accountable for his deeds, on the Judgment Day. Knowing this will be a glad tiding for the believer, as well as the bounties and blessings that he will enjoy in his grave;And what a worrisome burden and sorrow the disbeliever and sinner will experience, as well as part of their punishment. This hadeeth proves that there is grace and punishment in the grave.

It has been said that the purposeof this is to show the deceased the punishment or reward that awaits them in the Hereafter; and that the mention of morning and evening is to remind them of this. It has been said that it is possible that all this will be shown to the soul only, but it is also possible that it will be shown to the body and soul together.
.

1380

Narrated AbooSa'eed Al-Khudree(may Allah be pleased with him) said: The Messenger of Allah ﷺ said: “When the funeral is placed (on the bier) and the men lift it onto their shoulders, if it was a righteous person it would say: Take me (to my grave) quickly, take me quickly. However, if it was not a righteous person it would say: Woe to it! Where are you taking it! Everything hears it except humans, and if man heard it, he would die."
.

Commentary : The Prophet ﷺ would often mention death, andemphasise its torments, naming it the destroyer of pleasures. This was to highlight the enormity of this moment,and to prepare the believers for death.

In this hadeeth, the Prophet ﷺ explains that when the deceased is placed into his coffin and lifted on the shoulders of men [to progress to the grave], the funeral speaks- if the deceased was a righteous person, it would say ”Take me quickly, take me quickly,” due to its joy of the glad tidings that it witnessed. However, if the deceased was not a righteous person, it would express its sorrow by saying, “woe to me, where are you taking me!”which was a plea to leave it and to not bury it.Itsays thisbecause itsaw the torment and punishments that awaited the deceased in his grave, due to his bad deeds during his lifetime. The reason it uses the third person pronoun (i.e., it) although it means “woe to me!”is because the deceased disliked attributing woefulness to himself, or because he wants to disassociate himself from his self after realising its status.

Thereafter, the Prophet ﷺ mentions that all the creation can hear it except humans, and that they would die if they heard it. This refers to the dismaying sound of crying and screaming that comes from the deceased, when perceiving his punishment. The Prophet ﷺelucidatedthat no person can hear this appalling sound, due to Allah’s Mercy, andbecause He wants to keep them alive in this worldly life, where they experience tests and trials. It has been said that the dismaying sound only comes from the deceased who are not righteous. As for those who were righteous, their speech will be gentle, kind, and moderate, and thus, it would not occur that his voice would shock anyone who hears it.
It has been said that this speech occurs after the soul departs the body, and that Allah then enables the body to speak. However, the correct view is that [this happens] while the body and the soul are together.

We understand, from this hadeeth, that the righteous deceased sees glad tidings before he is buried, and vice versa, and this hadeeth serves as a sign of the truthfulness of the prophethood of the Prophet ﷺ..

1381

Narrated Anas ibn Maalik (may Allah be pleased with him): Allah's Messenger ﷺ said, "Any Muslim whose three children died before reaching puberty will be granted Paradise by Allah out of His Mercy to them.".

Commentary : Losing relatives and loved ones to death are among the most drastic trials and tests in life; and losing one’s own children to death is perhaps the most drastic of all. For this reason, Allah, Exalted be He, amplified the reward of those who lose three children to death, as mentioned in this hadeeth.

The Prophet ﷺ explains thatAllah will grant Paradise to any Muslim whose three children die before reaching puberty – that is the age upon which people are held accountable for their deeds - out of His Mercy to them, as they died free of sins, and are therefore more deserving of Allah’s Mercy. In a narration recorded in Sunan al-Nisaai’ee, it has the addition: “It will be said to them: Enter Paradise. However, they refuse to enter without their parents. Upon which, it will be said: Enter paradise along with your parents.” Their refusal to enter Paradise without their parents, and their insistence that their request be fulfilled, is the reason that Allah bestows His mercy upon their parents.

In Saheeh al-Bukhaaree, it is reported on the authority of AbooHurayrah(may Allah be pleased with him) that the Prophet ﷺ said: “No Muslim will suffer the death of three sons and go to hell, except to expiate the oath.” According to this report, this is applicable to both fathers and mothers, and infers that they will just pass over Hell so quickly to fulfill Allah’s oath mentioned in the ayah: {And there is none of you who except he will pass over it.} [Quran 19:71], meaning that every person will pass over Hellfire when they walk on the bridge placed above it.

It is established that reward requires a sound intention, as known in Islamic law. Therefore, attaining this promised great reward requires the grieving parents to be patient,while hoping forreward from Allah. This was explicitly mentioned in the authentic hadeeth in Saheeh al-Bukhaaree and Saheeh Muslim, when the Prophet ﷺ said to some women, “In case anyone amongst you sees the sad demise of three children of hers and she resigns herself to the will of Allah, hoping to get His reward, she would be admitted to Paradise.” The meaning of the part “resigns herself to the will of Allah, hoping to get His reward,” is being patient and content with Allah’s decree, particularly upon initial awareness of the calamity. This is based on the narration that Anas ibn Maalik reported wherein the Prophet ﷺ said: “The real patience is at the first stroke of a calamity.”

This hadeeth shows the great reward that will be granted to who suffered the demise of their children, and that Muslim children who die before reaching puberty will be in Paradise. .

1382

Narrated al-Baraa’ (may Allah be pleased with him): When Ibraheem (the son of the Prophet ﷺ) passed away, Allah's Messenger ﷺ said, "There is a wet-nurse for him in Paradise.".

Commentary : Ibraheem is the son of the Prophet ﷺ from his wife, Maaryyah the Coptic (may Allah be pleased with her). He was born in DhulHijjah of the 8th year after Hijrah and died during his infancy at the age of 18 months – that is, in the 10th year of Hijrah. When he died, the Prophet ﷺ grieved over him and cried, and he ﷺstated that he will have a wet-nurse in Paradise i.e., Allah will provide him with one who will complete his period of nursing in Paradise, since he died before completing his nursing.

It is due to Allah’s mercy and favours upon Ibraheem, the son of the Prophet ﷺ,that he lives in Paradise the life of al-barzakh just like the Prophets, truthful, martyrs and righteous people. He receives his provision just like them, and his provision in that life is the milk that one who nurses him in Paradise will give to him.

This narration indicates that the children of Muslims who die [before reaching puberty] are from the people of Paradise. In a narration recorded in SaheehMuslim, ‘Aishah (may Allah be pleased with her) said, when a little boy died,“glad tiding for him! He is a bird amongst the birds of Paradise.” However, the Prophet ﷺ said to her: “Don't you know that Allah created Paradise and He created Hellfire, and He created the dwellers for this (Paradise) and the denizens for this (Hell)?” There is no contradiction between both narrations because it is possible that the Prophet ﷺ intended with his statement to discourage ‘Aishah from hastening to assert that a person is from the people of Paradise or the people of Hell, without having definite evidence. This is because her statement entails that she knows the unseen and affirms the faith of the father of this child, since her statement was concerning a specific person. To say that a specific person is from the people of Paradise is not permissible without having textual evidence, since it is part of the knowledge of the unseen.
.

1383

Ibn ‘Abbaas(may Allah be pleased with them) reported that Allah's Messenger ﷺ was asked about the children of the polytheists. He ﷺ answered: “It is Allah alone Who knows what they would have done.”.

Commentary : Allah, Exalted be He, created everything, set a due measure for everything, and wrote everything in His preserved Tablet. He, Exalted be He, created Hellfire and Paradise, and predestined the people of each. Whenever the Companions (may Allah be pleased with them) would not know the ruling of a matter, they would consult the Prophet ﷺregarding it.

In this hadeeth, ‘Abdullah ibn ‘Abbaas(may Allah be pleased with them) reports that Allah’s Messenger ﷺ was asked whether the children of polytheists who died before reaching puberty and becoming accountable would enter Paradise, or not. He ﷺ replied that Allah knows [from before they are created] what they would have done, and whether they would have become Muslims or adopted the faith of their parents, if they were to live. Thus, they will be judged accordingly. It has been said that this means they are left to Allah’s knowledge,Who will judge each one according to what they would have done, if they lived.

The part stating “Allah knows what they would have done” does not conflict with the view that the children of polytheists will be tested on the Day of Judgment. In fact, it can be used as evidence on their test, because Allah knows what they would have done. Hence, if they pass the test on the Judgment Day and believe, Allah will admit them into Paradise. Otherwise, He will admit them into Hellfire. However, some scholars hold the view that all children who die before reaching puberty, including the children of polytheists, will be in Paradise, based on the undisputed hadeeth: “Each child is born with a sound innate nature”. All the while, other scholars hold the view that it should not be discussed [due to lack of explicit evidence]. The dispute of scholars over this issue is well known, and only Allah knows the truth.
.

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