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Hadith
89
It was narrated that ‘Umar said: I and an Ansari neighbour of mine in [the neighbourhood of] Banu Umayyah ibn Zayd in ‘Awali al-Madinah used to take turns to go down to the Messenger of Allah (blessings and peace of Allah be upon him). He would go down one day, and I would go down one day; if I went down, I would bring the news of the day, revelation and other events, and if he went down he would do the same. My Ansari friend went down one day when it was his turn, then he knocked loudly at my door and said: Is he there? I was startled and came out to him, and he said: Something serious has happened! I went to Hafsah and found her weeping. I said: Has the Messenger of Allah (blessings and peace of Allah be upon him) divorced you? She said: I do not know. Then I went to the Prophet (blessings and peace of Allah be upon him) and said, whilst standing there: Have you divorced your wives? He said: “No.” So I said: Allahu akbar..

Commentary : The Sahabah were keenly interested in hearing what the Messenger of Allah (blessings and peace of Allah be upon him) said, and were very eager to listen to him at all times. But sometimes they had to go and attend to their affairs and their livelihood. So they would take turns to go to the Prophet (blessings and peace of Allah be upon him), but there were others who stayed close to the Prophet (blessings and peace of Allah be upon him) for several years.
In this hadith, ‘Umar ibn al-Khattab (may Allah be pleased with him) narrates that he and an Ansari neighbour of his – whose name was  ‘Itban ibn Malik (may Allah be pleased with him) – lived in the neighbourhood of the tribe of Banu Umayyah ibn Zayd, whose houses were located in ‘Awali al-Madinah (the heights of Madinah); this refers to villages near the city of the Prophet (blessings and peace of Allah be upon him), on higher ground to the east of Madinah. The closest part of al-‘Awali to Madinah was two or three miles away from the city, and the furthest part was eight miles away. They used to take turns to go down to the Messenger of Allah (blessings and peace of Allah be upon him); ‘Umar would go down one day, and ‘Itban would go down another day. That was due to their work circumstances, as it was not possible for each of them to go down to the Prophet (blessings and peace of Allah be upon him) and learn from him on a daily basis.
Then ‘Umar (may Allah be pleased with him) narrated that his friend went down to the Prophet (blessings and peace of Allah be upon him) one day, and when he came back from Madinah, he knocked loudly on ‘Umar’s door, which was not something that he usually did, and he asked whether ‘Umar was in the house or not. When ‘Umar (may Allah be pleased with him) heard that, he was startled and was afraid that something bad had happened. So he came out, and his friend said to him: Something serious has happened; the Messenger of Allah (blessings and peace of Allah be upon him) has divorced his wives. So ‘Umar (may Allah be pleased with him) went down to Madinah, to his daughter Hafsah (may Allah be pleased with her), the wife of the Prophet (blessings and peace of Allah be upon him). He found her weeping, so he asked her: Has the Messenger of Allah (blessings and peace of Allah be upon him) divorced you? She said: I do not know. Then he went to the Prophet (blessings and peace of Allah be upon him) and asked him, as he was standing and had not sat down: Have you divorced your wives? He said: No, so ‘Umar said takbir – “Allahu akbar.” Thus his mind was put at rest; he was overwhelmed with joy and happiness, so he said takbir out of great joy.
This hadith highlights the interest of the Sahabah (may Allah be pleased with them) in hearing news of the Prophet (blessings and peace of Allah be upon him) in particular, and of the Muslims in general, especially news of divine revelation and what it brought of teachings and rulings.
It indicates that it is encouraged to seek knowledge and be keen to attend gatherings of knowledge, no matter what the circumstances.
It indicates that the wise person does not hasten to ask about an issue until he understands what the issue is.
It also indicates that the seeker of knowledge may pay attention to his livelihood and that which will enable him to continue seeking knowledge..

90
It was narrated that Abu Mas‘ud al-Ansari said: A man said: O Messenger of Allah, I can hardly keep up with the prayers, because So-and-so makes them too lengthy for us.
I had never seen the Prophet (blessings and peace of Allah be upon him) more angry in giving exhortation that he was on that day. He said: “O people, you are putting others off. Whoever leads the people in prayer, let him make it brief, for among them are the sick, the physically weak, and those with needs.”.

Commentary : Prayer is an act of worship which requires presence of mind and ease of movement. Hence the Prophet (blessings and peace of Allah be upon him) explained the rulings on prayer and the related rulings on leading prayer and making it brief and easy for the people.
In this hadith, Abu Mas‘ud al-Ansari (may Allah be pleased with him) narrates that a man complained to the Messenger of Allah (blessings and peace of Allah be upon him) that he was not able to keep up with the prayer, because the imam made it so lengthy. There is a difference of scholarly opinion concerning what was meant by the man’s words, “I can hardly keep up with the prayers, because So-and-so makes them too lengthy for us.” It was said that the wording may indicate that he was a man who was sick or physically weak, so if the imam made the standing too long, then as soon as he reached the positions of bowing or prostrating, he would feel too weak to keep up with him, so he would hardly be able to bow or prostrate with him. Or it was said: rather it is explained by what al-Bukhari narrated, [that the man said]: I join the prayer late. In that case the meaning would be: I can hardly catch up with the prayer in congregation, and sometimes I come late, because he makes it so lengthy, so I do not catch up with the congregation, even though he makes it too long.
The Prophet (blessings and peace of Allah be upon him) got very angry, and the reason why he showed such anger was that he wanted his Companions to pay attention to what he was going to tell them, so that the one who did that would not repeat it. Therefore he exhorted them when he was very angry, telling them that those who made the prayer too long were putting people off, and making people dislike praying. The reason why he addressed everyone, and did not mention by name the one who was making the prayer lengthy, was out of kindness and gentleness, as was his usual approach. He did not address any rebuke or discipline specifically to the one who deserved it, so that that one would not be embarrassed and feel ashamed in front of people.
Then he instructed the one who led people in prayer to make the prayer shorter, because among the congregation were those who were sick, physically weak and had needs. He mentioned these three types, because they include all types of reasons why the prayer should be made brief, for the reasons which dictate making the prayer brief include either physical well-being or other matters. So in the first case, it is either because of something inherent, namely physical weakness, or something temporary, namely sickness.
The Prophet (blessings and peace of Allah be upon him) wanted to show kindness and make things easy for his ummah. He did not prohibit making prayers lengthy because doing so is not permissible; rather the one who wants to offer supererogatory prayers by himself may make the prayer lengthy.
This hadith is a rebuke to those who make the prayers lengthy if those praying behind him are not happy with that.
It highlights the kindness of the Lawgiver and how he made things easy for his ummah.
It also indicates that one may show anger when seeing something that is not appropriate with regard to matters of religion..

91
It was narrated from Zayd ibn Khalid al-Juhani that a man asked the Prophet (blessings and peace of Allah be upon him) about lost property, and he said: “Learn what kind of string it is tied with, or what kind of vessel it is in, or what kind of leather bag it is in. Then announce that to the people for a year, and after that make use of it. Then if its owner comes, give it to him.” He asked: What about a stray camel? He got so angry that his cheeks turned red, or his face turned red, and said: “What has it to do with you? It has its water and its feet, and it is able to find water and graze from the trees. Let it be until its owner finds it.” He said: What about a lost sheep? He said: “It is for you, or for your brother, or for the wolf.”.

Commentary : One of the greatest objectives of sharia is preservation of people’s wealth and protecting it from plunder, theft and loss, or anyone hoping to keep it when it is lost.
In this hadith, Zayd ibn Khalid al-Juhani narrates that a man asked the Prophet (blessings and peace of Allah be upon him) about lost property, which is property that has been lost in the street and its owner is not known. The Prophet (blessings and peace of Allah be upon him) advised the one who finds a lost item to learn all its distinguishing characteristics, such as the shape and colour of the vessel and string. The “leather bag” referred to here is something that was used to keep money in; it may be made of leather, cloth or other material. The string is something that was used to tie vessels with. All of this is by way of learning its characteristics. Then he should announce to the people that he has this lost item, and continue to announce it for a whole year, in an attempt to return it to its owner, then after one year he may make use of it. If he does find its owner during that year, then he should give it to him. If the owner comes after a year has passed, and describes its distinguishing characteristics, such as its shape, colour, type of vessel, and so on, and he still has it, then he should give it to him; if he has disposed of it, he is liable for it, and he should give its owner its value and price.
Then the man asked the Prophet (blessings and peace of Allah be upon him) about the ruling on a stray camel, and he responded by saying that it is not to be taken, because it has all that it needs to survive, namely strong and solid feet to walk on, and the ability to store and keep water, in its belly and hump. Moreover, it can find vegetation and water around it, even after a number of days, and it can store the water in its belly and remain hydrated.
It was said that the only reason the Prophet (blessings and peace of Allah be upon him) got angry when he was asked about a stray camel is the lack of knowledge and poor understanding on the part of the questioner, as he failed to understand the matter being discussed, and he did not pay attention to it. Thus he made an incorrect analogy, because lost property refers to items that may be dropped by the owner, so he does not know where they went, whereas a stray camel is not like that, because it may graze for several days, then go back to the place that it knows, or its owner may come and take it.
Then the man asked the Prophet (blessings and peace of Allah be upon him) about the ruling on lost sheep, and he answered by saying that the one who finds it may take it. The words “It is for you or your brother” mean: either you will take it, or someone else will do so, otherwise it will be food for the wolf, if it is left.
In this hadith, the Prophet (blessings and peace of Allah be upon him) enjoined the announcing of lost property for one year, whereas in the hadith of Ubayy that was narrated by al-Bukhari, it says: The Prophet (blessings and peace of Allah be upon him) enjoined announcing it for three years. We may reconcile these two reports by interpreting the hadith of Ubayy ibn Ka‘b as referring to being more careful and prudent, not disposing of lost property, and exercising a high level of restraint in not making use of it, whilst this hadith and similar reports may be interpreted as referring to the minimum that is required, or cases where the one who finds something needs it, whereas Ubayy had no need of the lost property that he found.
This hadith also highlights how Islam pays attention to all aspects of life that may concern a person and be part of his life, whether by his choice or otherwise..

92
It was narrated that Abu Musa said: The Prophet (blessings and peace of Allah be upon him) was asked about things he disliked, and when he was asked too many such questions, he got angry, then he said to the people: “Ask me whatever you want.” A man said: Who is my father? He said: “Your father is Hudhafah.” Another man stood up and said: Who is my father, O Messenger of Allah? He said: “Your father is Salim, the freed slave of Shaybah.”  When ‘Umar saw the expression on his face, he said: O Messenger of Allah, we repent to Allah (may He be glorified and exalted)..

Commentary : Islam enjoins doing whatever one is able to do, and completely avoiding that which is forbidden according to Islamic teachings. It enjoins us to stop at what Allah and His Messenger have enjoined upon us, and not to go beyond that or ask too many questions about matters the knowledge of which is of no benefit.
In this hadith, Abu Musa al-Ash‘ari (may Allah be pleased with him) tells us that the Messenger of Allah (blessings and peace of Allah be upon him) was asked about things that he did not like to be asked about, because they were of no benefit in either religious or worldly terms, or because the answer could be harmful to the questioner or to someone else. When the people asked too many such questions, he said to them: “Ask me whatever you want.” Then he was asked by two men who wanted to confirm whether their attribution to their fathers was correct, and he replied that that was indeed the case. When ‘Umar saw anger on the Prophet’s face, he realized that these questions should not be asked, so he turned to the Prophet (blessings and peace of Allah be upon him), seeking to assuage his anger, and said: O Messenger of Allah, we repent to Allah from asking these questions which have upset you. That was because these questions were something that the Messenger of Allah (blessings and peace of Allah be upon him) did not like, and because too many of these questions could be a cause of something being made haram or obligatory, or something being made too strict. And that is proven in the revelation, as Allah (may He be exalted) says: {O you who have believed, do not ask about things which, if they are shown to you, will distress you} [al-Ma’idah 5:101]. This does not mean that one should not ask about things that one needs to know of religious matters; rather it is advice to be content with the commands and prohibitions of Allah, and not to concern oneself with questions for which there is no need.
This hadith indicates that it is the right of the knowledgeable person to express anger with the questioner if he asks a question that could lead to negative consequences, or that is not appropriate to the topic under discussion.
It also indicates that it is not allowed to ask too many questions or to persist in asking questions, and that nothing should be asked except what is needed.
And it highlights the virtue of ‘Umar (may Allah be pleased with him) and how alert he was..

94
It was narrated from Anas, from the Prophet (blessings and peace of Allah be upon him) that when he gave the greeting of salaam, he gave it three times, and when he said something he would repeat it three times..

Commentary : The Prophet (blessings and peace of Allah be upon him) was very keen to teach and educate his ummah, and he used various educational methods to communicate information soundly. In this hadith, he teaches us the etiquette of speaking and greeting. ‘Abdullah ibn ‘Umar ibn al-Khattab (may Allah be pleased with him) narrated that when the Prophet (blessings and peace of Allah be upon him) greeted someone with salaam, he would greet him three times, and perhaps this refers to his practice when greeting a large number of people who would not all hear a greeting given once, or it was his practice to make sure that they heard the second and third greetings if he thought that the first one had not been heard, or he would repeat the salaam because he wanted to seek permission to enter, if the first salaam was not heard or responded to. But if he passed by a gathering and greeted everyone present, or he came to a house and gave the greeting of salaam and they responded, then there was no point in repeating it. It may be that when he came to some people, he would give the greeting of salaam by way of seeking permission to enter, then when he entered the house, he would greet them with salaam, then when he got up to leave the gathering he would say salaam to bid farewell, which is like a supplication (dua).
If he uttered a sentence, he would repeat it three times, so that those who were present would understand it and comprehend its meaning, because repetition was most effective in helping people to remember and making the pronunciation clear, so that there would be no room for misinterpretation, especially if there was the fear that his words might not be understood or heard, or if he wanted to convey the message when he was teaching, rebuking or exhorting. This is one of the basic principles of teaching in Islam, because repeating something three times is sufficient to make the meaning clear and leave no excuse for anybody. The Prophet (blessings and peace of Allah be upon him) used to always do that in his actions too, so that his ummah could emulate him and so as to be an example for others..

95
It was narrated from Anas from the Prophet (blessings and peace of Allah be upon him) that when he said something, he would repeat it three times so that it could be understood, and when he came to some people, he would greet them with salaam three times..

Commentary : The Prophet (blessings and peace of Allah be upon him) was as Allah described him: {There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful} [at-Tawbah 9:128]. One example of that is his keenness to teach them and make sure they understood the matters of their religion. In this hadith, Anas (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) used to repeat his words three times when he wanted to exhort them, so that those who were present would understand it and comprehend its meaning, because repetition was most effective in helping people to remember and making the pronunciation clear, so that there would be no room for misinterpretation, especially if there was the fear that his words might not be understood or heard, or if he wanted to convey the message when he was teaching, rebuking or exhorting. This is one of the basic principles of teaching in Islam, because repeating something three times is sufficient to make the meaning clear and leave no excuse for anybody.
When the Prophet (blessings and peace of Allah be upon him) came to people, he would greet them with salaam three times, and perhaps this refers to his practice when greeting a large number of people who would not all hear a greeting given once, or it was his practice to make sure that they heard the second and third greeting if he thought that the first one had not been heard, or he would repeat the salaam because he wanted to seek permission to enter, if the first salaam was not heard or responded to. But if he passed by a gathering and greeted everyone present, or he came to a house and gave the greeting of salaam and they responded, then there was no point in repeating it. It may be that when he came to some people, he would give the greeting of salaam by way of seeking permission to enter, then when he entered the house, he would greet them with salaam, then when he got up to leave the gathering he would say salaam to bid farewell, which is like a supplication (dua).  .

97
It was narrated that Abu Musa said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “There are three who will have a double reward: a man from among the People of the Book who believed in his Prophet and believed in Muhammad (blessings and peace of Allah be upon him); a slave who does his duty to Allah and to his master; and a man who has a slave woman whom he disciplines and disciplines well, and he teaches her and teaches her well, then he manumits her and marries her. He will have a double reward.” Then ‘Amir said: We are giving this report to you without you making any great effort. People used to travel to Madinah to seek a report less important than this..

Commentary : Allah’s bounty to His slaves is immense, which includes His generosity in multiplying the rewards for deeds. The Prophet (blessings and peace of Allah be upon him) used to urge the people to do acts of worship and all kinds of righteous deeds by highlighting the rewards for righteous deeds and mentioning different types thereof.
In this hadith, the Prophet (blessings and peace of Allah be upon him) states that three types of people will have a double reward. The first is a man of the People of the Book, a Jew or Christian, who believed in his Prophet who was sent to him previously, namely Musa or ‘Isa (peace be upon them), and he believed in Muhammad when his call reached him. He will have two rewards: a reward for believing in Musa or ‘Isa, and a reward for believing in Muhammad (blessings and peace of Allah be upon him). If he enters Islam and becomes a good Muslim, then every good deed that he did before that will be recorded for him. This is proven in the verses in which Allah (may He be exalted) says: {Those to whom We gave the Scripture before it - they are believers in it, And when it is recited to them, they say, “We have believed in it; indeed, it is the truth from our Lord. Indeed we were, [even] before it, Muslims [submitting to Allah].” Those will be given their reward twice} [al-Qasas 28:52-54].
The second is a slave who does his duty to Allah, so he worships Allah (may He be exalted), and he does what is obligatory upon him of prayer, fasting and so on. And he also does what his master requires him to do, in the best manner. He will also have two rewards: a reward for worshipping Allah (may He be exalted) and a reward for obeying his master, showing forbearance for the pain of enslavement, and submitting and accepting his duties as a slave.
The third is a man who has a slave woman with whom he has intercourse because he owns her, and he disciplines her without violence or beating; rather he does so with kindness and gentleness, and he educates her and takes good care of her, teaching her the pillars and rulings of Islam, then he manumits her and marries her, giving her the rights of a free woman. He will have two rewards: a reward for teaching her and manumitting her, and a reward for marrying her. Whoever does that is far removed from arrogance, and is very humble, keeping away from showing off by marrying a woman of noble lineage and high status.
The words “We are giving this report to you without you making any great effort. People used to travel to Madinah to seek a report less important than this” are addressed to a man from Khorasan who asked ‘Amir al-Sha‘bi about a man who manumits his slave woman then marries her, and he responded by narrating this hadith.
This hadith highlights the great bounty and generosity of Allah to those who obey Him.
It indicates that whoever does well in two aspects of any act of righteousness will have a double reward, for Allah multiplies the reward for whomever He wills.
It highlights the virtue of teaching a slave woman and treating her kindly.
It highlights the fact that the early generations used to travel to distant lands to seek a single hadith or to learn about a single issue of knowledge..

98
It was narrated that Ibn ‘Abbas said: I bear witness that the Prophet (blessings and peace of Allah be upon him – or ‘Ata’ said: I bear witness that Ibn ‘Abbas said: The Messenger of Allah (blessings and peace of Allah be upon him) – went out, accompanied by Bilal, because he thought that he had not been heard [by the women], and he exhorted them and instructed them to give charity. So the women began to give their earrings and rings, and Bilal collected them in the edge of his garment..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to seek appropriate occasions to exhort his companions from time to time, at times when they had energy and it was thought that they would listen and understand, and on Islamic occasions and Eids. He would address the women in particular, as in this hadith, in which ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) went out, accompanied by Bilal, and exhorted his companions. Then it occurred to him that his voice might not have reached the women, because they were sitting behind the men in the prayer-place on Eid al-Fitr. So he went through the rows of men until he came to the women, then he exhorted them, reminded them about Paradise and Hell, and instructed them to give charity. The women responded to the Messenger of Allah (blessings and peace of Allah be upon him) and gave their earrings and rings in charity, and Bilal collected them in the edge of his garment. He collected this jewellery and charitable gifts so that they could be given and distributed among the poor and needy who were entitled to them, and be spent on other causes as prescribed in Islamic teachings.
What is meant by the words “or ‘Ata’ said: I bear witness that Ibn ‘Abbas said” is that the narrator was not sure whether the phrase “I bear witness” reflected the words of Ibn ‘Abbaas testifying about the action of the Prophet (blessings and peace of Allah be upon him), or the words of ‘Ata’ testifying about the words of Ibn ‘Abbas. Rather he said “I bear witness” to emphasize and confirm that the incident definitely took place.
This hadith indicates that one should be keen to teach all people, men and women.
It highlights the virtue of the women among the Sahabah (may Allah be pleased with them) and how quickly they responded to the exhortation and command of the Messenger of Allah (blessings and peace of Allah be upon him). .

99
It was narrated from Abu Hurayrah that he said: It was said: O Messenger of Allah, who will be most blessed with your intercession on the Day of Resurrection? The Messenger of Allah (blessings and peace of Allah be upon him) said: “I thought, O Abu Hurayrah, that no one would ask me about this hadith before you, because of what I have seen of your keenness to learn hadith. Those who will be most blessed with my intercession on the Day of Resurrection will be those who say La ilaha illa Allah with sincerity, from the heart.”.

Commentary : The Sahabah (may Allah be pleased with them) were always keen to ask the Prophet (blessings and peace of Allah be upon him) about the most important actions that would benefit them the most and save them in the hereafter. One aspect of that was their keenness to attain his intercession, as we see in this hadith, in which Abu Hurayrah (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) was asked who would be most blessed with his intercession on the Day of Resurrection. The one who asked this question was Abu Hurayrah (may Allah be pleased with him). The Prophet (blessings and peace of Allah be upon him) responded that those who would be most blessed with his intercession on the Day of Resurrection would be those who said La ilaha illa Allah, believing in the meaning of this phrase, acting in accordance with it, showing sincerity in faith by keeping away from shirk and showing sincerity in obedience by not showing off. The fact that the sincere believer will be more blessed with the Prophet’s intercession than others is due to the fact that superiority in this regard depends on the level of sincerity that one attains. So he [the one who attains a higher level of sincerity] will be more blessed than the one who does not attain this high and perfect level of sincerity. Many people will attain the blessing of the Prophet’s intercession, but the sincere believer will attain a greater blessing in that regard. The Prophet (blessings and peace of Allah be upon him) will intercede for people to be given relief from the terror of standing [on the Day of Resurrection], and he will intercede for some of the disbelievers to have their punishment reduced, as is soundly narrated concerning Abu Talib, the maternal uncle of the Prophet (blessings and peace of Allah be upon him). He will also intercede for some of the believers to be brought forth from the Fire after having entered it; for some of them not to enter it even though they deserve to do so; for some of them to enter Paradise without being brought to account; and for some of them to be raised in status therein. So they will have in common the fact that they are all blessed with his intercession, but the one who will be most blessed with it is the sincere believer.
The Prophet’s words to Abu Hurayrah (may Allah be pleased with him), “I thought, O Abu Hurayrah, that no one would ask me about this hadith before you, because of what I have seen of your keenness to learn hadith”, affirms the status and mature thinking of Abu Hurayrah (may Allah be pleased with him), and that his questions were the type of question that is desirable and will benefit the questioner and others with regard to both religious and worldly matters; they were not the type of question that is forbidden.
This hadith indicates that it is encouraged to be keen to acquire knowledge and goodness, for such keenness will prompt a person to research issues that are not clear and to learn about subtle matters, and that will bring benefit and reward, and a reward like those who act upon such knowledge, until the Day of Resurrection.
It also shows that a scholar should be able to analyze and understand the character of the one who is learning from him, and he should point out his good qualities to him, so that it will motivate him to strive harder.
It indicates that it is appropriate for a scholar to keep quiet about some issues of knowledge if he is not asked about them, until he is asked, and that is not to be regarded as concealing or withholding knowledge, because the seeker of knowledge should initiate questions, unless it becomes essential for the scholar to explain some issues, in which case he should not keep quiet.
This hadith affirms that our Prophet Muhammad (blessings and peace of Allah be upon him) will intercede for people.
It also highlights the virtue of Abu Hurayrah (may Allah be pleased with him) and his keenness to seek knowledge. .

100
It was narrated that ‘Abdullah ibn ‘Amr ibn  al-‘As said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) saying: “Allah will not take knowledge away by snatching it from people; rather He will take knowledge away through the death of the scholars until, when no knowledgeable people are left, the people will follow ignorant leaders who will be asked questions and will issue fatwas without knowledge; thus they will go astray and lead others astray.”.

Commentary : Allah has made knowledge a beacon that guides to His path, and without knowledge the people will lose their way. True knowledge prevents one from falling into error.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that Allah will not take knowledge away from people by removing it from the hearts of the scholars and erasing it; rather He will take knowledge away through the death of the scholars. Thus knowledge will be lost, and there will be no one among those who are left to take the place of the scholars who have passed away. Every time a scholar passes away, the knowledge that he had will be lost, until Allah will have left no knowledgeable person, as all the people of true knowledge will have died, then ignorant people will reach academic positions for which they are not qualified, such as teaching, issuing fatwas, and so on. But the people will regard them as scholars and ask them questions, so they will issue fatwas without knowledge, because of their ignorance. They will regard as permissible that which is forbidden, and regard as forbidden that which is permissible. They themselves will go astray from the truth, and they will lead astray those of the common folk who follow them and accept their fatwas. Books and essays are not sufficient without scholars, because they cannot be understood in a proper manner without them.
In this hadith, we are urged to seek knowledge and memorize it, for it will not be taken away except when the scholars die.
It is also a warning against appointing ignorant people to positions of leadership, and it warns those in authority not to appoint ignorant people to positions of religious authority.
It also highlights the fact that the position of issuing fatwas is a true position of leadership, and criticizes those who issue fatwas without knowledge. .

101
It was narrated that Abu Sa‘id al-Khudri said: The women said to the Prophet (blessings and peace of Allah be upon him): The men are taking all your time, so allocate a day for us. So he allocated a day for them, when he met with them, exhorted them and instructed them. Among the things that he said to them was: “There is no woman among you who sends ahead three of her children, but they will be a shield for her against the Fire.” A woman said: Or two [of her children]? He said: “Or two.”.

Commentary : Allah (may He be glorified and exalted) has promised an immense reward to those who bear with patience the calamities that befall them.
In this hadith, the Prophet (blessings and peace of Allah be upon him) gives glad tidings to women who are faced with the loss of a child of the immense reward that results from this calamity. They had asked him to set aside a day for them on which he could exhort them and speak to them, and they said to him: The men are taking all your time, meaning: they prevent us from being able to sit with you and listen to you. So the Prophet (blessings and peace of Allah be upon him) set aside a day for them, when he exhorted them and reminded them of the reward for bearing calamity with patience. He told them that there is no woman, three of whose children die during her lifetime, but this calamity will be a shield for her, a barrier that will protect her from the Fire. A woman said: What about one who loses two of her children; will she have the same reward as one who loses three? And the Prophet (blessings and peace of Allah be upon him) said, “Or two.” So if two of a woman’s children die during her lifetime, that calamity will be a shield for her that will protect her from entering the Fire.
The report of Abu Hurayrah that was narrated by al-Bukhaari explains that what is meant here is three children who do not reach puberty; that reward is on condition that they did not reach the age of accountability at which sins begin to be recorded. The ruling here stipulates that the reward comes only in the case where the children did not reach puberty, because parents’ hearts are more compassionate and more attached to a small child, in a way that is not applicable in the case of a child who has reached adulthood, because in the case of a child who has reached adulthood, in most cases he has invariably gone against his parents.
And it was said that the ruling stipulated the condition of three children at first, because three comes under the heading of many. A believer may be afflicted with the loss of one child, but his faith is strong enough to enable him to bear the calamity with patience, but he may not be able to bear it if it happens again. Hence the one who goes through repeated calamities and bears them with patience is more deserving of great reward. A child is one of the greatest joys that a person may have in life, to the extent that he would willingly sacrifice himself for his child. This is what is usually the case with people, and even with animals, hence the Messenger of Allah (blessings and peace of Allah be upon him) referred to the worst type of calamity, and urged people to bear it with patience and perseverance.
This hadith was addressed to the women, but it is applicable to all Muslims, as al-Bukhaari narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “No Muslim who loses three of his children in death will ever enter the Fire, except in fulfilment of the oath.” This includes both men and women.
This hadith is indicative of a great reward for the one who loses his children, if he bears it with patience and does not say anything reprehensible.
It indicates that women may ask about religious matters.
It also indicates that the children of the Muslims [who died before reaching puberty] are in Paradise, because if Allah (may He be glorified) has mercy on their parents and admits them to Paradise because of their mercy and compassion towards their children, then it is more appropriate that the children will also receive His mercy..

102
It was narrated that Abu Hurayrah said: Three who have not reached puberty..

Commentary : Children are a blessing from Allah (may He be glorified), and parents feel great love for them, to the extent that they may be a trial for their parents. But death is something that is decreed for all people, and Allah has ordained an immense reward for parents who bear with patience the loss of their children.
This hadith, which was narrated by Abu Hurayrah (may Allah be pleased with him), is part of – and completes – the report of Abu Sa‘id al-Khudri (may Allah be pleased with him) which was narrated in Sahih al-Bukhari. In it, it says that the Prophet (blessings and peace of Allah be upon him) exhorted the women and said to them: “There is no woman among you who sends ahead three of her children, but they will be a shield for her against the Fire.” A woman said: Or two [of her children]? He said: “Or two.” Abu Hurayrah (may Allah be pleased with her) added: “Three who have not reached the age of puberty.” Thus he narrated that the Prophet (blessings and peace of Allah be upon him) said to the women: Whoever loses three of her children in childhood, before they reach the age of accountability, when no sins have been recorded against them, this calamity will be a shield for her, a barrier that will protect her from the Fire. A woman said: What about one who loses two of her children; will she have the same reward as one who loses three? And the Prophet (blessings and peace of Allah be upon him) said, “Or two.” So if two of a woman’s children die during her lifetime, that calamity will be a shield for her that will protect her from entering the Fire. This ruling applies only to children who have not reached the age of puberty, because parents’ hearts are more compassionate and more attached to a small child, in a way that is not applicable in the case of a child who has reached adulthood, because in the case of a child who has reached adulthood, in most cases he has invariably gone against his parents.
And it was said that the ruling stipulated the condition of three children at first, because three comes under the heading of many. A believer may be afflicted with the loss of one child, but his faith is strong enough to enable him to bear the calamity with patience, but he may not be able to bear it if it happens again. Hence the one who goes through repeated calamities and bears them with patience is more deserving of great reward. A child is one of the greatest joys that a person may have in life, to the extent that he would willingly sacrifice himself for his child. This is what is usually the case with people, and even with animals, hence the Messenger of Allah (blessings and peace of Allah be upon him) referred to the worst type of calamity, and urged people to bear it with patience and perseverance.
This hadith was addressed to the women; however, al-Bukhaari narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “No Muslim who loses three of his children in death will ever enter the Fire, except in fulfilment of the oath.” This includes both men and women..

103
It was narrated from Ibn Abi Mulaykah that if ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him), heard something that she was not aware of, she would ask questions about it until she understood it. The Prophet (blessings and peace of Allah be upon him) said: “Whoever is brought to account will be punished.” ‘A’ishah said: I said: O Messenger of Allah, but doesn’t Allah say, {He will be judged with an easy account} [al-Inshiqaq 84:8]? He said: “That refers to the presentation of accounts, but whoever is subjected to a detailed review of his account will be doomed.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was the ultimate reference for clarifying anything that was not clear in people’s minds regarding their religion, and the Sahabah (may Allah be pleased with them) were keen to refer to him with regard to any issues they faced and did not understand.
In this hadith, ‘Abdullah ibn Abi Mulaikah narrated that ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him) did not hear anything that she did not understand but she would ask the one who said it for clarification, or she would ask the Prophet (blessings and peace of Allah be upon him) about it, so that she could verify it and determine how correct or otherwise it was. This was a sign of her intelligence and smartness, that she would not believe everything she heard when she could check everything with the Messenger of Allah (blessings and peace of Allah be upon him).
Then ‘A’ishah (may Allah be pleased with her) narrated that the Prophet (blessings and peace of Allah be upon him) said: “Whoever is brought to account will be punished.” So ‘A’ishah (may Allah be pleased with him) compared what the Prophet (blessings and peace of Allah be upon him) said with the words of Allah (may He be exalted): {He will be judged with an easy account} [al-Inshiqaq 84:8]. The wording of the hadith is general in meaning, and indicates that anyone who is brought to account will be punished, whereas the wording of the verse indicates that some people will not be punished. The Prophet (blessings and peace of Allah be upon him) responded to her by saying: “That refers to the presentation of accounts, but whoever is subjected to a detailed review of his account will be doomed.” The Prophet’s response explained the true meaning of the verse, that the easy reckoning is something else, namely the presentation of accounts, which refers to showing deeds or making them known, in which Allah will remind a person of what sins he committed, then He will pardon them, so that he will realize how gracious Allah was to him when He concealed his sins in the previous world and pardoned him for them in the hereafter. On the other hand, whoever is subjected to a detailed review of his account will be doomed, and what is meant is that falling short is something that most people do, so whoever is subjected to a detailed discussion of his account and is not pardoned will be doomed and will enter Hell.
The reckoning on the Day of Resurrection is of two types: the presentation of accounts and rebuke, which is an easy reckoning in which there is no punishment, and a detailed review of the account, which is a difficult and hard reckoning, which will not be without punishment, because it will involve examining the individual’s sins in detail, covering all of his sins, and no sin will be left without being pointed out and discussed.
This hadith highlights the virtue of ‘A’ishah (may Allah be pleased with her) and her eagerness to learn and verify facts.
It is also an affirmation of the reckoning, presentation of accounts, and punishment on the Day of Resurrection, and that the reckoning will vary from one person to another.
It indicates that it is permissible to debate and compare what the Sunnah says and what the Qur’an says.
It indicates that the seeker of knowledge has the right to ask about what he does not understand, and to raise the issue with his teacher.
It indicates that scholars or knowledgeable people should welcome any questions that are referred to them, and answer the questions of one who is seeking to understand, as the Prophet (blessings and peace of Allah be upon him) did..

104
It was narrated from Abu Shurayh that he said to ‘Amr ibn Sa‘id – when he was sending the expeditions to Makkah – Give me permission, O governor, to tell you about something that I heard from the Prophet (blessings and peace of Allah be upon him) in a speech on the morning of the day of the conquest [of Makkah]. My ears heard it, my heart understood it and my eyes saw him when he said it. He praised and glorified Allah, then he said: “It is Allah Who made Makkah sacred; people did not make it sacred. It is not permissible for anyone who believes in Allah and the Last Day to shed blood in it, or to cut down trees in it. If anyone uses as an excuse the fact that the Messenger of Allah (blessings and peace of Allah be upon him) fought in it, then say: Allah gave permission to His Messenger but He did not give permission to you. Rather I was only given permission [to fight] in it for part of a day, then its sanctity is restored today as it was yesterday. Let those who are present convey to those who are absent.” It was said to Abu Shurayh: What did ‘Amr say to you? He said: I have more knowledge of that than you, O Abu Shurayh. The Haram does not offer protection to a sinner, or to a fugitive who killed someone, or a fugitive who committed theft..

Commentary : Conveying Islamic knowledge is something required of the scholars and knowledgeable people, and it is more obligatory at times of tribulation and hardship, so that they may explain to the people what is true and what is false, and explain to them the path of guidance.
In this hadith, Abu Shurayh al-Khuza‘i (may Allah be pleased with him) – the well-known Sahabi who was one of the wise men of Madinah – narrates that he asked ‘Amr ibn Sa‘id, the governor of Madinah appointed by Yazid ibn Mu‘awiyah at that time, to give him permission to tell him something that he had heard from the Prophet (blessings and peace of Allah be upon him). ‘Amr ibn Sa‘id was sending troops to Makkah to fight ‘Abdullah ibn az-Zubayr (may Allah be pleased with him) for having refused to swear allegiance to Yazid ibn Mu‘awiyah and having fortified himself in the Haram. Abu Shurayh (may Allah be pleased with him) asked him to let him narrate to him a hadith that he had heard from the Prophet (blessings and peace of Allah be upon him), affirming that he had heard it with his own ears, understood it and memorized it, indicating that it was still as fresh in his mind as when he had heard it from the Prophet (blessings and peace of Allah be upon him), without any intermediary, and he had not forgotten it. The Prophet (blessings and peace of Allah be upon him) had spoken this hadith on the morning of the conquest of Makkah in 8 AH. When he referred to a speech that the Prophet (blessings and peace of Allah be upon him) had given, he was referring to words that the Prophet (blessings and peace of Allah be upon him) addressed to the people, in which he explained that it was Allah (may He be exalted) Himself who had made Makkah sacred in His Book, where He said: {Al-Masjid-al-Haram (at Makkah) which We have made (open) to (all) men, the dweller in it and the visitor from the country are equal there (as regards its sanctity and pilgrimage (Hajj and Umrah))} [al-Hajj 22:25] and {[Say, O Muhammad], “I have only been commanded to worship the Lord of this city, who made it sacred”} [al-Naml 27:91]. So it is not permissible for anyone who believes in Allah and the Last Day to shed blood in it, by fighting or otherwise, or to cut down its trees. If anyone regards it as permissible to fight in Makkah, quoting as evidence for that the fact that the Prophet (blessings and peace of Allah be upon him) fought therein on the day of the conquest, the response to that is that Allah gave permission to His Messenger (blessings and peace of Allah be upon him) to fight in it on that day for a brief part of the day. What is meant is that it was a limited time, a certain part of the day of the conquest, and He did not give permission to you and it is not permissible for you to ever fight in it. Then its sanctity was restored as it had been.
Then the Prophet (blessings and peace of Allah be upon him) instructed his companions who were listening to this speech of his to convey it to those who came after them, whether at the time of the Prophet (blessings and peace of Allah be upon him) or afterwards, so that they would be careful and would not have the audacity to transgress against that which Allah (may He be glorified and exalted) had made sacred, especially for one who wanted to shed blood and prepared himself for that, as in the case of ‘Amr ibn Sa‘id. This is what prompted Abu Shurayh (may Allah be pleased with him) to narrate this hadith to him, as instructed by the Messenger of Allah (blessings and peace of Allah be upon him).
Abu Shurayh was asked: How did ‘Amr respond to you? And he replied: He said to me: I know better than you, O Abu Shurayh, that the sanctuary of Makkah does not protect a sinner from the hadd punishment being carried out on him, and it does not protect a fugitive who has committed murder and seeks sanctuary in Makkah so that he will not be punished. The phrase “committed theft” means that there is no protection for a fugitive who committed theft; a variant reading suggests that there is no protection for one who spread heretical ideas. ‘Amr’s response consists of words that appear sound, but were aimed at justifying his wrong actions, because the Sahabi was denouncing him for waging war on Makkah, but he responded that Makkah did not prevent the carrying out of retaliatory punishments (qisas). Ibn az-Zubayr had not committed any sin that deserved such punishment, so this was not a valid response to the words of Abu Shurayh, because he did not differ with him with regard to the issue of someone who committed a sin that incurred a hadd punishment outside the Haram zone then sought refuge in the Haram zone and whether it was permissible to carry out the hadd punishment on him within the Haram zone or not. Rather what Abu Shurayh objected to was the sending of troops to Makkah, violating its sanctity and waging war on it. He presented his argument well, but ‘Amr’s response was not straightforward; rather he gave a response that had nothing to do with the question, because in his answer he referred to a man who had committed an action that incurred a hadd punishment outside the Haram zone, and whether entering the Haram zone would protect him or not. This may be regarded as going off topic and showing stubbornness when debating, because he was a governor who had instructions from the caliph, so he tried hard to find a justification for his actions by presenting any argument he could.
This hadith indicates that one should transmit knowledge and spread the Sunnah and Islamic rulings.
It indicates that one should be gentle when objecting, especially when speaking to those in authority and discussing issues that are contrary to their aims, because that makes it more likely that they will accept one’s argument.
It indicates that one should offer sincere advice to those in authority, and not be dishonest or harsh with them, if one feels confident that that will not lead to trouble.
It indicates that what is halal and haram is determined by Allah (may He be exalted), and it has nothing to do with people. In all matters, whether they pertain to this world or the hereafter, reference should be made to the religious texts, and that can only be known from the actions, words and approval of the Prophet (blessings and peace of Allah be upon him).
It highlights the great and honourable status of Makkah, may Allah increase it in honour and greatness.
It indicates that it is prescribed to make analogies with the actions of the Prophet (blessings and peace of Allah be upon him), except in matters which were specifically and exclusively for him.
It indicates that there are some matters which apply exclusively to the Prophet (blessings and peace of Allah be upon him) and not to anyone else.
It also highlights the virtue of Abu Shurayh, because he followed the command of the Prophet (blessings and peace of Allah be upon him) to convey teachings from him..

105
It was narrated from Abu Bakrah that it was mentioned that the Prophet (blessings and peace of Allah be upon him) said: “… for your blood and your wealth” – Muhammad [ibn Sirin] said: And I think he said – “and your honour are sacred to you, as sacred as this day of yours, in this month of yours. O people, let those of you who are present convey to those who are absent.” – Muhammad [ibn Sirin] used to say: The Messenger of Allah (blessings and peace of Allah be upon him) spoke the truth, and that is what indeed happened. – “O people, have I conveyed the message?” [He said that] twice..

Commentary : 1536.

896
Anas reported: The Prophet (may Allah's peace and blessings be upon him) prayed for rain pointing the back of his hands to the sky..

Commentary : It was part of the Prophet's practice to implore Allah Almighty and show humility to Him in all his worship, particularly in supplication. This includes his practice in the Istisqā’ prayer (rain-seeking prayer), his display of humbleness to his Lord at the time of afflictions, like famine, and during supplication for the removal of affliction.
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) reports that "the Prophet (may Allah's peace and blessings be upon him) prayed for rain," i.e., supplicated and asked for water and rainfall from Allah Almighty at the time of famine and drought. "pointing the back of his hands to the sky," i.e., the Prophet (may Allah's peace and blessings be upon him) turned his hands and pointed their backs towards the sky, contrary to his usual practice in supplication, as he would point his palms. He (may Allah's peace and blessings be upon him) did that with optimism that the situation may change to the opposite, likewise when he turned his apparel upside down for seeking rain, as authenticated in the Two Sahih Collections.
It is reported in the Two Sahīh Collections that the Prophet (may Allah's peace and blessings be upon him) used to raise his hands in supplication until the whiteness of his armpit would be visible due to his extreme earnestness in supplicating, imploring, and begging Allah Almighty, for earnestly imploring Allah Almighty and supplicating to Him is one of the greatest means for removing affliction and hardship..

898
Anas reported: It rained while we were with the Messenger of Allah (may Allah's peace and blessings be upon him). He said: The Messenger of Allah (may Allah's peace and blessings be upon him) lifted his garment so the rain fell on him. We said: O Messenger of Allah, why did you do this? He said: Because it has recently been with its Almighty Lord..

Commentary : Allah has created the creation and has made some of His creatures, like rainwater, a cause of benefit and blessing for human beings. Allah Almighty says: {And We send down from the sky blessed rain, with which We cause to grow gardens and grain for harvest.} [Surat Qāf: 9] Allah Almighty also says: {And We send down from the sky pure water.} [Surat al-Furqān: 48]
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) narrates that once it rained when they were with the Messenger of Allah (may Allah's peace and blessings be upon him), who removed and lifted his garment revealing part of his body to be wetted with the rainwater falling from the sky. They asked the Messenger of Allah (may Allah's peace and blessings be upon him): "Why did you do this?" A question asked by the Companions to know and learn the rationale behind the Prophet's act, as it was a new act practised by the Prophet (may Allah's peace and blessings be upon him) during rainfall, and all his acts are a Sunnah to be followed. His answer to their question was by mentioning the reason, saying: "Because it has recently been with its Almighty Lord," i.e., it has descended from between the sky and earth, as Allah Almighty says: {And clouds between the sky and earth.} [Surat al-Baqarah: 164] Its Lord has recently formed it, and it is sustenance and mercy. Allah Almighty has called it "mercy", "blessed", and "pure" and has made it a means of life and a means for avoiding punishment.
The Hadīth highlights the act of revealing the body - apart from the ‘Awrah (must-cover body parts) - during the fall of rain to fall on the body directly.
It also indicates that the less qualified person should ask the more qualified one about what he sees him doing if he does not know it to learn it and, thus, apply it and teach it to others..

904
Jābir reported: The sun eclipsed during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) on the very day Ibrāhīm, the Prophet's son, died. The people said that it eclipsed on account of Ibrāhīm's death. The Prophet (may Allah's peace and blessings be upon him) stood up and led the people in prayer, performing six bowings and four prostrations. He started by making Takbīr (saying: Allāhu Akbar). He then recited and lengthened the recitation, then bowed nearly as long as he stood, then raised his head from Rukū '(bowing) and recited, but it was a shorter recitation than the first one. He then bowed nearly as long as he stood, then raised his head from Rukū 'and recited, but it was a shorter recitation than the second one. Then, he bowed nearly as long as he stood, then raised his head from Rukū '. Then, he fell into prostration and made two prostrations. Then, he stood up and again made three bowings, each of which was shorter than the preceding one and longer than the following one. His Rukū 'was nearly the same length as his Sujūd (prostration). Then, he stepped back, and the rows behind him stepped back as well until we reached the extreme - [another version reads]: until he reached the women. Then, he stepped forward, and the people stepped forward along with him until he stood in his place. When he finished, the sun was bright. He said: O people, the sun and the moon are but two of Allah's signs, and they are not eclipsed on account of anyone's death - [another version reads]: on account of a human's death. So, when you see anything of this, offer prayer until darkness disappears. There is nothing of what you have been promised except that I saw it in this prayer of mine. Hellfire was brought, and that was when you saw me stepping back for fear of being affected by its heat, and I saw therein the owner of the curved staff dragging his intestines in the Fire. He used to steal the pilgrim with his curved staff. If he became aware, he would say: It got (accidentally) entangled in my curved staff, but if he was unaware of that, he would take that away. I also saw the cat owner who tied it without feeding it or letting it eat from the vermin of the earth until it died out of hunger. Then, Paradise was brought, and that was when you saw me stepping forward until I stood in my place, and I stretched my hand wanting to catch some of its fruits so you may see it, but it seemed to me that I should not do so. Nothing you have been promised except that I saw in this prayer of mine..

Commentary : The sun and the moon are two of Allah's great signs. Their rotation and their succession denote the perfection of Allah's making. The occurrence of lunar and solar eclipses entails fear of their obliteration and the occurrence of the Day of Judgment, which necessitates returning to Allah and resorting to Him through prayer and supplication, and this was the usual practice and the habit of the Prophet (may Allah's peace and blessings be upon him).
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) narrates that the sun eclipsed during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) on the day his son Ibrāhīm, whose mother was Māriyah al-Qibtiyyah, died. He was born in 8 AH and died in 10 AH when he was eighteen months old. A solar eclipse occurs when all the sunlight or part of it disappears. People started saying that it eclipsed on account of the death of Ibrāhīm, the Prophet's son, which was a common belief among them during the pre-Islamic era of ignorance. On seeing the solar eclipse, the Prophet (may Allah's peace and blessings be upon him) stood up and led the people in a two-Rak'ah prayer with three bowings and two prostrations. His recitation in his first standing was longer than in the second one, and his recitation in the second standing was longer than in the third one, and his bowing was nearly as long as his standing.
During the prayer, the Prophet (may Allah's peace and blessings be upon him) stepped back. The rows behind him stepped back as well, i.e., he was moving backwards, and the men's rows behind him were moving backwards like him while maintaining their status in prayer until reaching the women's rows behind them. Then, the Prophet (may Allah's peace and blessings be upon him) moved forward, and the people moved forward along with him until he returned to his first place. Then, he finished the prayer and "the sun was bright," i.e., it returned to its former state and became bright and luminous again. The Prophet (may Allah's peace and blessings be upon him), then, said: "O people, the sun and the moon are but two of Allah's signs," i.e., two signs with which He frightens His slaves, "and they are not eclipsed on account of anyone's death". Another version reads: "On account of a human's death". They are two subservient creatures that have no control over anything and have no ability to ward anything off themselves. This includes a reply to what some people mistakenly thought about the solar eclipse taking place because of the death of Ibrāhīm, the Prophet's son. The Prophet (may Allah's peace and blessings be upon him) clarified to them that the solar eclipse is not caused by the death of any of the people on earth. "So, when you see anything of this," i.e., the eclipse, "offer prayer until the darkness goes away," i.e., the sun, and reappears when the eclipse is being removed. The Prophet (may Allah's peace and blessings be upon him), then, said to them: "There is nothing of what you have been promised," i.e., nothing of what you have been promised to witness of Paradise, Hellfire, and other situations of the Day of Judgment "except that I saw it in this prayer of mine". Then, he (may Allah's peace and blessings be upon him) clarified to them the reason why he stepped back while praying and said: "Hellfire was brought," i.e. brought forward, "and that was when you saw me stepping back, for fear of being affected by its heat," i.e., its flame and its heat, and I saw in the fire the owner of the Mihjan (curved staff). Mihjan: a staff with a crooked top, and it is said: a long wood with a jagged piece of iron on the top; and the owner of the curved staff was dragging his Qusb, i.e., dragging his intestines, which were extending out of his belly, in the Fire. He used to steal the pilgrims' belongings with his curved staff in worldly life. If his act were noticed and detected, he would say: This stolen thing got accidentally entangled in my curved staff, and if his act went unnoticed and unknown and nobody saw him, he would get away with what he stole with his curved staff.
The Prophet (may Allah's peace and blessings be upon him) also informed them that he saw in Hellfire, the owner of the cat, i.e., a woman from the children of Israel who locked up a cat and tied it without feeding it or letting it eat from the vermin of the earth, i.e., its pests and insects, until the cat died out of hunger.
The Prophet (may Allah's peace and blessings be upon him) then informed them that Paradise was brought to him, and that was when they saw him returning to the first position from which he stepped back, stretching his hand, wanting to take one of its fruits so that the Companions (may Allah be pleased with them) would look at it. Then, it seemed to him that he should not do so. Once again, he confirmed and repeated what he had previously said that nothing of what they had been promised to witness of Paradise, Hellfire, and other situations of the Day of Judgment except that he (may Allah's peace and blessings be upon him) saw in this prayer of his.
It is said: The famous opinion regarding the manner of the Eclipse prayer is that it is two Rak‘ahs, and in each Rak‘ah, there are two incidents of standing, two recitations, and two bowings, and as for Sujūd, there are two prostrations like in other Rak‘ahs, whether the eclipse lasts for a long time or not.
What causes the solar and lunar eclipse is the fact that the moon is a dark body that derives its light from the sunlight, like a mirror that reflects the light falling upon it, making the viewer imagine that it is luminous, and the same applies to the earth. According to the universal law that Allah has set, the earth sometimes falls between the sun and the moon, blocking the sunlight from the whole or part of the moon, and the moon sometimes falls between the sun and the earth, blocking the sunlight from the vision of the people living on a particular area of the earth. Because of this, the people on earth witness the solar and lunar eclipse phenomenon.
The Hadīth clarifies the manner of performing the Eclipse prayer and the fact that it is to be performed in a congregation.
It also emphasizes the act of hastening to obey Allah Almighty on the occurrence of what results in fear and caution and seeking to ward off the affliction by remembering Allah Almighty, glorifying Him, and offering Him various acts of obedience.
It also sheds light on the Prophet's evident miracle and how he (may Allah's peace and blessings be upon him) used to advise his Ummah, teach them what is beneficial to them, and warn them against what is harmful to them.
It also includes a warning against torturing animals.
It points out that Paradise and Hellfire are two places that currently exist..

905
‘Urwah reported: Do not say: Kasafat ash-Shams (the sun eclipsed); instead, say: Khasafat ash-Shams (the sun blackened)..

Commentary : In this tradition, the Tābi‘i Muhammad ibn Muslim az-Zuhri narrates that the Tābi‘i ‘Urwah ibn az-Zubayr (may Allah have mercy upon him) used to believe that the correct thing to say is: Khasafat ash-Shams, and that it is incorrect to say: Kasafat ash-Shams. The Qur’an reads: {And the moon is darkened, and the sun and the moon are brought together.} [Surat al-Qiyāmah: 8-9] It is said: Khusūf (occultation) covers everything, but Kusūf (eclipse) covers some, and it is for the sun.
Both words - Kusūf and Khusūf - were mentioned in authentic Hadīths about the sun, and the scholars' famous usage of these words is using "Kusūf" for the sun and "Khusūf" for the moon.
What ‘Urwah said is his personal opinion, and it is linguistically acceptable to say: the sun and the moon "kasafat", "kusifa", "inkasafa", "khasafa", "khusifa", and "inkhasafa".
What causes the solar and lunar eclipse is the fact that the moon is a dark body that derives its light from the sunlight, like a mirror that reflects the light falling upon it, making the viewer imagine that it is luminous, and the same applies to the earth. Had it not been for the universal law that Allah has set that the earth sometimes falls between the sun and the moon, blocking the sunlight from the whole or part of the moon, and the moon sometimes falls between the sun and the earth, blocking the sunlight from the vision of the people living on a particular area of the earth, the phenomenon of the solar and lunar eclipse would not have occurred to the people on earth..

909
Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) prayed when there was an eclipse. He recited and then bowed. He again recited and again bowed. He again recited and again bowed and again recited and again bowed and then prostrated. He said: The second Rak'ah was similar to this..

Commentary : This Hadīth is one of the authentic narrations reported from the Prophet (may Allah's peace and blessings be upon him) concerning the manner of performing the Solar Eclipse prayer. All the narrations describe one of the Prophet's states what he used to do at the time of such a calamity and how he used to offer prayer to Allah Almighty until the distress would be relieved. 'Abdullah ibn' Abbās (may Allah be pleased with him and his father) reports the manner of the Prophet's prayer when the sun eclipsed and when its light totally or partially disappeared from the earth. He reported that when the sun eclipsed, the Prophet (may Allah's peace and blessings be upon him) prayed two Rak'ahs (units of prayer), reciting four times in each Rak'ah and bowing four times and prostrating two times in each Rak'ah. These two prostrations would come after the fourth bowing.
What is reported here about the manner of the Eclipse prayer is that it is a two-Rak‘ah prayer, and each Rak‘ah has four bowings and two prostrations.
It is said: The famous opinion regarding the manner of the Eclipse prayer is that it is two Rak‘ahs, and in each Rak‘ah, there are two incidents of standing, two recitations, and two bowings. As for Sujūd, there are two prostrations like in other Rak‘ahs, whether the eclipse lasts for a long time or not.
What causes the solar and lunar eclipse is the fact that the moon is a dark body that derives its light from the sunlight, like a mirror that reflects the light falling upon it, making the viewer imagine that it is luminous, and the same applies to the earth. According to the universal law that Allah has set, the earth sometimes falls between the sun and the moon, blocking the sunlight from the whole or part of the moon, and the moon sometimes falls between the sun and the earth, blocking the sunlight from the vision of the people living on a particular area of the earth. Because of this, the people on earth witness the solar and lunar eclipse phenomenon..

913
‘Abdur-Rahmān ibn Samurah reported: I was shooting my arrows during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) when an eclipse of the sun took place. I, therefore, threw them away and said: I must see how the Messenger of Allah (may Allah's peace and blessings be upon him) acts during the solar eclipse today. When I came to him, he was raising his hands while supplicating, saying Takbīr: Allāhu Akbar (Allah is the Greatest), Tahmīd: Alhamdulillāh (praise be to Allah), and Tahlīl: La ilāha illallāh (there is no god but Allah) until the sun became bright. Then, he recited two Surahs and prayed two Rak'ahs (units of prayer)..

Commentary : The sun and the moon are two of Allah's great signs. Their rotation and their succession denote the perfection of Allah's making. The occurrence of lunar and solar eclipses entails fear of their obliteration and the occurrence of the Day of Judgment, which necessitates returning to Allah and resorting to Him through prayer and supplication, and this was the usual practice and the habit of the Prophet (may Allah's peace and blessings be upon him).
This Hadīth is one of the authentic narrations reported from the Prophet (may Allah's peace and blessings be upon him) concerning the manner of performing the Eclipse prayer. All the narrations describe one of the Prophet's states what he used to do at the time of such a calamity and how he used to offer prayer and supplication to Allah until the distress would be relieved. The Companion' Abdur-Rahmān ibn Samurah (may Allah be pleased with him) reports that while he was shooting arrows and darts, by way of training and perfecting its shooting, while he was in such a state of being preoccupied with shooting, during the time of the Messenger of Allah (may Allah's peace and blessings be upon him), "an eclipse of the sun took place", and such an eclipse results either in total or partial disappearance of the sunlight. On seeing the eclipse, he threw away the arrows and darts and said: "I must see how the Messenger of Allah (may Allah's peace and blessings be upon him) acts during the solar eclipse today," i.e., I shall go to the Prophet (may Allah's peace and blessings be upon him) to find out how he deals with this calamity. 'Abdur-Rahmān (may Allah be pleased with him) reported that on reaching the place where the Prophet (may Allah's peace and blessings be upon him) was, he found him raising his hands out of humility before Allah supplicating Him. Part of what he was saying in his supplication was: Allāhu Akbar (Allah is the Greatest), Al-hamdulillāh (praise be to Allah), and La ilāha illallāh (there is no god but Allah). The Prophet (may Allah's peace and blessings be upon him) kept supplicating and invoking Allah until the eclipse was over and the sunlight appeared once again. Moreover, he (may Allah's peace and blessings be upon him) offered the Eclipse prayer, which was a two-Rak'ah prayer, and there were two bowings in each Rak'ah. He recited a Surah from the Qur'an while standing in each Rak'ah.
Among the narrations concerning the manner of the Eclipse prayer, there is a narration of tripling and quadrupling the Rukū‘ (bowing) in each Rak‘ah, while another narration reports two bowings in each Rak‘ah.
The Hadīth clarifies part of the Prophet's guidance represented in resorting to supplication, invocation, and prayer at the time of calamities like the occurrence of the eclipse.
It also shows how the Prophet (may Allah's peace and blessings be upon him) performed the Eclipse prayer.
It denotes the Companions' keenness to learn from the Prophet (may Allah's peace and blessings be upon him), especially during calamities..

916
Abu Sa‘īd al-Khudri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Prompt those of you who die to say: There is no god but Allah.".

Commentary : This Hadīth shows the Prophet's care for his Ummah and his keenness to direct them to every word and deed that benefits them, even at the time of death. So, the Prophet (may Allah's peace and blessings be upon him) ordered that the Muslims prompt those of them who die to say the word of Tawhīd. "Lā ilāha illa Allah" (There is no god but Allah). They should say it to anyone suffering the throes of death and repeat it near him so that he may say it. Thus, the Prophet (may Allah's peace and blessings be upon him) directs his Ummah to the significance of the word of Tawhīd in life and at the time of death. This is because it is this word that makes the blood of anyone who utters it inviolable in this word. If a person who is at the doorstep of the Hereafter says it, it is hoped that it will protect him from the punishment of the Hereafter, as it protected him from the worldly punishment, and for it to be the last speech he says in this world, and because, "he whose last words are 'there is no god but Allah' will enter Paradise." Narrated by Abu Dāwūd and reported by Mu‘ādh ibn Jabal (may Allah be pleased with him).
Prompting a person who dies to say this word is something recommended; however, it is disliked pressing him and keep saying it to him in a successive manner, lest he may get bored due to the tough condition and hardship he is suffering, and thus he may dislike that in his heart and utter improper words.
In the Hadīth: We should be around the person who dies so as to remind him, keep his company, and fulfill his rights..

918
Umm Salamah reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "No Muslim suffers a calamity and says what Allah commanded him: {We belong to Allah, and to Him we will return} [Surat al-Baqarah: 156], O Allah, reward me for my affliction and give me something better than that in exchange for it, except that Allah will give him something better than that in exchange." When Abu Salama died, I said: "Which of the Muslims is better than Abu Salamah? His family was the first to immigrate to the Messenger of Allah (may Allah's peace and blessings be upon him)." I then said the words, and Allah gave me the Messenger of Allah (may Allah's peace and blessings be upon him) in exchange. She said: "The Messenger of Allah (may Allah's peace and blessings be upon him) sent Hātib ibn Abi Balta‘ah to deliver me the message of marriage with him. I said to him: "I have a daughter, and I am jealous." He said: "As for her daughter, we will supplicate to Allah to make her in no need for her, and I will supplicate to Allah to make the jealousy go away.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to teach his Ummah to be resigned to Allah Almighty if a calamity strikes them and to resort to His power and strength, Exalted be He, for He is the One Who predestined everything and from Whom compensation comes.
In this Hadīth, Umm Salamah, the mother of the believers (may Allah be pleased with her), says that the Prophet (may Allah's peace and blessings be upon him) said: "No Muslim suffers a calamity," this refers to any disaster whatsoever, great, or small, involving something unpleasant that happens to someone in himself, his family, his wealth, etc. "and says what Allah commanded him: {We belong to Allah, and to Him we will return.} [Surat al-Baqarah: 156]" In other words, we and all that is attributed to us do belong to Allah by way of ownership and creation, and we will return to Him in the Hereafter. This statement should be accompanied by patience and a lack of despondency. Then, the afflicted person should supplicate, saying: "O Allah, reward me," i.e., grant me the reward and recompense "for my affliction, and give me something better than that in exchange for it," i.e., give me a substitute for what I lost due to this affliction and make the substitute better than the lost thing.
Whoever says that his reward is that Allah will give him something better in exchange for what he lost in this affliction of his. Another version by Muslim has this addition: "except that Allah will give the reward for his affliction." Allah will record his reward for that.
Then, Umm Salamah (may Allah be pleased with her) mentioned that when her husband Abu Salamah ‘Abdullāh ibn ‘Abd al-Asad al-Makhzūmi (may Allah be pleased with him) died, she seemed to have remembered the Prophet's instruction, but she thought to herself or uttered it in wonder: "Which of the Muslims is better than Abu Salamah?!" She wondered at how to apply the Prophet's statement "except that Allah will give him something better than that in exchange" to her disaster, given her reverence for Abu Salamah (may Allah be pleased with him). At the root of her wonder lay her belief that none was better than Abu Salamah (may Allah be pleased with him), and she would not expect that the Messenger of Allah (may Allah's peace and blessings be upon him) might marry her, for he was outside this general categorization. Then, clarifying why Abu Salamah (may Allah be pleased with him) was meritorious, she said that "his family was the first to immigrate to the Messenger of Allah (may Allah's peace and blessings be upon him)." So, he was the first to immigrate along with his family and dependents. After her wonder, she complied with the command of the Messenger of Allah (may Allah's peace and blessings be upon him); "I then said the words," i.e., the phrase "we belong to Allah, and to Him we will return" and the subsequent supplication. So, she said that Allah Almighty gave her the Messenger of Allah (may Allah's peace and blessings be upon him) in exchange, by making her his wife. Thus, he constituted better compensation for her than her husband Abu Salamah (may Allah be pleased with him).
Then, Umm Salamah (may Allah be pleased with him) mentioned how she was engaged to the Messenger of Allah (may Allah's peace and blessings be upon him), and what she asked for. She said that the Messenger of Allah (may Allah's peace and blessings be upon him) sent Hātib ibn Abi Balta‘ah (may Allah be pleased with him) to propose marriage to her on his behalf. Apologizing to the Prophet (may Allah's peace and blessings be upon him) out of fear that she may not fulfill his rights, she said that she had a daughter, namely Zaynab bint Abi Salamah (may Allah be pleased with her), who was young at the time and still under her care. She also stated that she was very jealous. These two things have their effect on the discharge of marital duties, leading to non-fulfillment of them. Also, the Prophet (may Allah's peace and blessings be upon him) had other wives before her, and her extreme jealousy would make her unable to get together with the other wives. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "As for her daughter, we will supplicate to Allah to make her in no need for her," i.e., to make the daughter in no need for her mother as the Prophet (may Allah's peace and blessings be upon him) would take care of her, or that she would find someone to take care of her from among her relatives, or that Allah will make her in no need for suckling from her mother, as the girl was an infant. "and I will supplicate to Allah to make the jealousy go away." By virtue of the blessing of the Prophet's supplication, jealousy went away from her heart, and the Messenger of Allah (may Allah's peace and blessings be upon him) married her.
In the Hadīth: We are enjoined to endure afflictions patiently and avoid despondency.
And in it: We should turn to Allah with supplication at the time of disasters, for the compensation comes from Him.
And in it: A believer must comply with the Prophet's commands, even if the wisdom behind them is not clear to him..

919
’Umm Salamah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: When you visit a sick or dead person, say good things, for the angels say "Amen" to whatever you say. She said: When Abu Salamah died, I came to the Prophet (may Allah's peace and blessings be upon him) and said: O Messenger of Allah, Abu Salamah died. He said: Say: O Allah, forgive me and him and compensate me with someone better than him. She said: So, I said this, and Allah compensated me with someone better for me than him; Muhammad (may Allah's peace and blessings be upon him)..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to teach his Ummah to resign to Allah Almighty if a calamity strikes them and to resort to His power and strength, Exalted be He, for He is the One Who predestined everything and from Whom compensation comes.
In this Hadīth, the Mother of the Believers ’Umm Salamah (may Allah be pleased with her) reports that the Prophet (may Allah's peace and blessings be upon him) said: "When you visit a sick or dead person, say good things." The command here is meant to discipline and teach people what to say when visiting a dead person, i.e., a dying person or a sick person on his deathbed. Supplication is to be made for the ill person, asking Allah to cure him, and for the dead person, asking Allah to have mercy on him and forgive him. The Prophet (may Allah's peace and blessings be upon him) justified this saying that the angels who are present with the afflicted person - like the angel of death and his aids, or other angels in general - say "Amen" to whatever is said by the people who are present. They say: Āmīn, which means: O Allah, answer the supplication. The angels' supplication is readily answered; hence, one must not supplicate with something that could harm him or others.
Then, ’Umm Salamah (may Allah be pleased with her) reported that when her husband Abu Salamah (may Allah be pleased with him) died - and he was her husband before the Prophet (may Allah's peace and blessings be upon him) - she went to the Prophet (may Allah's peace and blessings be upon him) and informed him of the death of her husband Abu Salamah (may Allah be pleased with him) expressing her pain and grief about him, not telling the Messenger of Allah (may Allah's peace and blessings be upon him) of her husband's death, for it was reported in Sahīh Muslim Collection that the Messenger of Allah (may Allah's peace and blessings be upon him) attended the death of Abu Salamah (may Allah be pleased with him).
The Prophet (may Allah's peace and blessings be upon him) guided and advised her to supplicate Allah, resign to Him, and ask Him for a compensation better than him by saying: "O Allah, forgive me and him," asking forgiveness for her sins and those of her departed one. "And compensate me with someone better than him," i.e., grant me a good compensation and a better substitute. She then reported that Allah Almighty answered her supplication and granted her a better substitute, as the Messenger of Allah (may Allah's peace and blessings be upon him) married her.
The Hadīth clarifies that the angels are present with the sick person and say "Amen" to whatever supplication is made by people therein..

920
’Umm Salamah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered upon Abu Salamah while his eyes were fixedly open, so he closed them and then said: When the soul is taken away, the sight follows it. Some people from his family clamored, so he said: Do not supplicate for yourselves except with what is good, for the angels say "Amen" to whatever you say. Then, he added: O Allah, forgive Abu Salamah and raise his degree among rightly guided people, be his successor in his descendants who remain. Forgive us and him, O Lord of the worlds, make his grave spacious for him and grant him light therein. [Another version quoted]: a similar Hadīth; however, he said: Be his successor in his legacy; and he said: O Allah, make his grave wide for him, and did not say: Make his grave spacious for him..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was a teacher and a mentor as he used to teach Muslims and educate them on adopting patience during the calamity of a close or a dear person's death. He taught us what to say, what supplication to recite, and how we should avoid screaming and indecent words when someone is dying.
This Hadīth represents a practical incident, as the Messenger of Allah (may Allah's peace and blessings be upon him) was there with Abu Salamah ‘Abdullah ibn ‘Abd al-Asad al-Makhzūmi (may Allah be pleased with him) when he was on his deathbed. ’Umm Salamah (may Allah be pleased with her) - the wife of Abu Salamah at that time - narrates that the Messenger of Allah (may Allah's peace and blessings be upon him) entered upon Abu Salamah (may Allah be pleased with him) - as it was the Prophet's habit to visit the sick - "while his eyes were fixedly open," i.e., his eyes were kept wide open after his soul had departed to its Creator, and he remained with his eyes fixed. The Prophet (may Allah's peace and blessings be upon him), thus, realized that he had died. So, he closed Abu Salamah's eyes to avoid appearing ugly. Then, the Prophet (may Allah's peace and blessings be upon him) said: "When the soul is taken away, the sight follows it." Perhaps this was the cause for closing his eyes as if he was saying: I closed his eyes because when the soul leaves the body, the sight follows it in leaving, so it is useless to keep his eyes open, or it could be a clarification of the cause why his eyes were open. When the Prophet (may Allah's peace and blessings be upon him) closed the eyes of Abu Salamah (may Allah be pleased with him) and made that statement, the attendees became certain about his death. "Some people from his family clamored," i.e., some people from Abu Salamah's family cried loudly and wailed. So, the Prophet (may Allah's peace and blessings be upon him) forbade them from saying anything indecent and ordered them to say what is good and supplicate with what is good, and said: "Do not supplicate for yourselves except with what is good." This refers to forbidding them from clamoring as if they said: O woe to us! What a disaster! So, he forbade them from this, not crying out for destruction, death, and similar things, which was a pre-Islamic practice; rather, saying good things like invoking forgiveness and mercy upon the dead person and saying the Prophet's supplication, which will be mentioned later, for Abu Salamah. Moreover, one should supplicate for himself with what is good and say what the Prophet (may Allah's peace and blessings be upon him) advised us to say: "Allāhumma ajirni fi musībati wakhluf li khayran minha (O Allah, reward me for my calamity and give me something better in place of it), after saying: We belong to Allah, and to Him we will return.
The Prophet (may Allah's peace and blessings be upon him) justified this by saying that the angels say "Amen" to supplication, whether for good or evil. They say: Āmīn (O Allah, answer this supplication), which is likely to make the supplication accepted as the angels' supplication is undoubtedly answered. Hence, it is not permissible to supplicate for what could bring him or others any harm. What is meant by the "angels" here is the Angel of death and his aids, or the angels in general who are present when someone is dying. This is part of how the Prophet (may Allah's peace and blessings be upon him) disciplines and teaches his Ummah what to say when someone dies.
Then, the Prophet (may Allah's peace and blessings be upon him) supplicated for Abu Salamah saying: "O Allah, forgive Abu Salamah," i.e., erase his sins and misdeeds. "And raise his degree among those who are rightly guided," i.e., O Allah, let him be with those whom You have previously guided to Islam and to emigrate to the best among people; or it means: O Allah, let him be with those whom You have guided and who obtained the high degrees in Paradise. And " be his successor in his descendants," i.e., be his successor in managing his affairs and maintaining the interests of his family and children and do not leave them to anyone but You. Another version reads: "Be his successor in his legacy," which he left behind after his death, "who remain," i.e., who remain among the living. "And make his grave spacious for him," which was interpreted by the version that reads: "O Allah, make his grave wide for him," i.e., make his grave extremely wide, which is part of the believer's delight in the grave since the grave is either widened or narrowed for its dweller. "And grant him light therein," i.e., in his grave and ward off the darkness from him, which is another aspect of the bliss that the believer experiences.
The Hadīth shows that the dead person's eyes should be closed.
It also guides to adopt patience and say what is good when the calamity of death strikes.
It also clarifies that supplication should be made for the dead person, his family, and his descendants concerning the Hereafter and worldly affairs.
It also signifies that the dead person finds joy or torment in his grave.
Moreover, it teaches what Dhikr (remembrance of Allah) and supplication should be said at the moment of dying, saying what is good and making Istirjā ', which is saying: Inna lillāhi wa inna ilayhi rāj‘ūn (We belong to Allah, and Him we will return), besides supplicating for whoever will succeed him. So, it is a must to follow the Prophet's example.
It also points out the presence of angels with the sick and dead person and that they say "Amen" to whatever supplication is made therein.
Finally, it clarifies that the angels' supplication is answered and not rejected..

921
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Did you not see when a person dies, his eyes become fixedly open?" They said: 'Yes.' He said: "This is when his eyesight follows his soul.".

Commentary : This Hadīth contains clarification and explanation by the Prophet (may Allah's peace and blessings be upon him) about a general condition, namely the staring of the eyes of dying people after the departure of their souls. In explanation of this condition, the Prophet (may Allah's peace and blessings be upon him) said that the eyesight follows the soul. The Prophet (may Allah's peace and blessings be upon him) said to his Companions (may Allah be pleased with them): "Did you not see when a person dies, his eyes become fixedly open?" i.e., his eyesight goes upwards and does not turn back, and it remains open and wide. This question denotes affirmation of the condition that people know to happen upon death. They replied to the Prophet (may Allah's peace and blessings be upon him) that this is what actually occurs. So, he said: "This is when his eyesight follows his soul," i.e., he looks at his soul as it ascends to heaven with the angels. Muslim narrated in his Sahīh Collection that Umm Salamah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) came to Abu Salamah while his eyes were fixedly open, and he closed them. This is to prevent the appearance of the deceased person from turning ugly. So, his eyes must be closed after the departure of the soul, as the Messenger of Allah (may Allah's peace and blessings be upon him) closed the eyes of Abu Salamah..

922
’Umm Salamah reported: When Abu Salamah died, I said: A stranger and in a strange land, I shall, indeed, weep for him in a manner which would be talked of. I was prepared to weep for him when a woman from the Sa‘īd (upper side of the city) came intending to assist me. The Messenger of Allah (may Allah's peace and blessings be upon him) received her and said: Do you want to let the devil enter a house from which Allah has driven him out?! Twice. So, I stopped weeping and did not weep..

Commentary : This Hadīth shows how the Prophet (may Allah's peace and blessings be upon him) disciplined and taught his Ummah and how keen he was on keeping Muslims away from the devil's temptation, especially when being stricken by the calamity of the death of a relative or a dear and precious person. The Mother of the Believers ’Umm Salamah (may Allah be pleased with her) narrates that "when Abu Salamah died", i.e., 'Abdullah ibn' Abd al-Asad al-Makhzūmi (may Allah be pleased with him), who was her first husband and who emigrated from Makkah to Madīnah,' Umm Salamah said to herself: "A stranger and in a strange land," i.e., he was from the people of Makkah and died in Madīnah as a stranger far from his relatives and homeland and having none to weep for him except her, so, there were two calamities: that of being far away from one's country and that of death. She intended this sentence to justify the act of weeping copiously. Hence, she swore to weep and wail for him in such an intense manner that would cause people to talk about it and wonder at it because of its intensity. Such were her thoughts because wailing and gathering for that purpose was a pre-Islamic practice, and that was before she learned that wailing is prohibited. Then, ’Umm Salamah reported that she was prepared and ready to cry by having the intention and the determination to do so and preparing the causes of grief, and meanwhile, a woman who wanted to assist her, i.e., assist her with weeping and wailing, came. This woman who wanted to help' Umm Salamah was from the "Sa‘īd" in the 'Awāli region of Madīnah. "Sa‘īd" originally meant the dust on the earth's surface. The 'Awāli today is the region located in the eastern and south-eastern sides of Madīnah on a line extending from Baqī 'to Harrat Wāqim eastwards and parallel to Qubā' Mosque southwards.
The Messenger of Allah (may Allah's peace and blessings be upon him), thus, received this woman to advise her and forbid her from doing this. After knowing what she intended to do, he said to her: O woman, do you want by your help with the sin to be a cause for letting the devil enter with his actions and deception, which Allah has driven him out and has kept him far from tempting its dwellers?! The Prophet (may Allah's peace and blessings be upon him) repeated his advice for the woman twice to confirm such a prohibition. Another probable meaning is: He drove the devil out of this house and kept him far from tempting its dwellers twice, referring by "twice" to the act of soundly embracing Islam by Abu Salamah and his good act of emigration. Or the first time could be referring to the day he embraced Islam, and the second time refers to the day he left this world as a Muslim. Another probability is intending the repetition, i.e., Allah has driven him out time and again, as Allah Almighty says: {Then look again and again.} [Surat al-Mulk: 4] It is also said: Perhaps the first time refers to his emigration from Makkah to Abyssinia and the second time refers to his emigration to Madīnah, as he is one of those who made the two emigrations.
This is a manifestation of the Prophet's good education and discipline of his Companions (may Allah be pleased with them), as he clarified to the woman that if she did that, she would let the devil enter a house from which Allah has driven him out, and this is a serious harm and an evil act. Moreover, he did not just forbid her; instead, he explained to her the disadvantages of this evil act and the resulting damages, harms, and punishments, which makes it more likely to be accepted.
On hearing the Prophet's words,' Umm Salamah (may Allah be pleased with her) was deterred from crying and stopped. She refrained from crying in such a dispraised manner, accompanied by lamenting and wailing.
The Hadīth shows that weeping for the dead accompanied by wailing is from the devil's acts.
It also points out how a Muslim must comply with the commands and prohibitions of the Shariah once he knows them.
It also clarifies that assistance in wailing is counted as assistance in sin.
Moreover, it sheds light on the merit of the house of Abu Salamah and ’Umm Salamah, as Allah Almighty has driven the devil out from it, and he could not overpower them through temptation and misguidance.
As it shows that forbidding evil should be carried out wisely by clarifying the harmful consequences..

925
‘Abdullah ibn ‘Umar reported: We were sitting with the Messenger of Allah (may Allah's peace and blessings be upon him) when a man from the Ansār (Supporters) came and greeted him. The Ansāri man then turned back. So, the Messenger of Allah (may Allah's peace and blessings be upon him) said: O brother of the Ansār, how is my brother Sa‘d ibn ‘Ubādah? He said: Good. The Messenger of Allah (may Allah's peace and blessings be upon him), then said: Who among you would visit him? He stood up, and we stood up along with him. There were more than ten of us. We were wearing neither shoes, leather socks, caps, or shirts. We walked on swampy ground until we came to him. His people around him made way for the Messenger of Allah (may Allah's peace and blessings be upon him) and those of his Companions who came along with him..

Commentary : This Hadīth shows how the Prophet (may Allah's peace and blessings be upon him) taught his Ummah. He was keen on establishing good relations among Muslims through visits and communication, especially visiting the sick. 'Abdullah ibn' Umar (may Allah be pleased with him and his father) narrates that some of the Companions (may Allah be pleased with them) were sitting with the Prophet (may Allah's peace and blessings be upon him), and this was the Companions' habit with the Prophet (may Allah's peace and blessings be upon him), i.e., gathering around him to teach and guide them. During this session, a man from the Ansār - people of Madīnah - came to him and greeted the Prophet (may Allah's peace and blessings be upon him) and those who were present, which is the etiquette of Islam in extending the greeting of peace to all. After greeting the Prophet (may Allah's peace and blessings be upon him), the Ansāri man wanted to leave. So, the Messenger of Allah (may Allah's peace and blessings be upon him) said in a pleasant way: "O brother of the Ansār, how is my brother Sa‘d ibn ‘Ubādah?" Sa'd (may Allah be pleased with him) was the chief of the Khazraj, and he was sick then. Here, the Prophet (may Allah's peace and blessings be upon him) was teaching Muslims to ask after each other in case of being absent or falling sick. His saying: "O brother of the Ansār", is a call by the brotherhood of Islam and a call for the man to show that he was from the Ansār, besides the act of honoring Sa'd ibn' Ubādah as the Prophet (may Allah's peace and blessings be upon him) called him: "My brother". Answering the Prophet's question, the man said: He is "good," i.e., no worry about him, as he is still alive and is likely to recover from his sickness, which is a polite thing to say and is said as a form of being optimistic that the patient will recover and be healthy once again.
Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) encouraged his Companions to visit him, saying: "Who among you would visit him?" This was how the Prophet (may Allah's peace and blessings be upon him) practically taught Muslims, as he got up along with his Companions to visit Sa'd ibn' Ubādah (may Allah be pleased with him), and they were "bid'at 'ashr" (more than ten), and "bid '" is: from three to ten. At this time, those who were present from among the Companions were suffering from indigence and poverty to the extent that 'Abdullah ibn' Umar (may Allah be pleased with him) said: "We were wearing neither Ni‘āl (shoes)", plural of "Na‘l", which is the shoe, "nor Khifāf (leather socks)", plural of "Khuff", which is footwear made of thin leather. In other words, they had nothing to wear on their feet. "Nor Qalānis (caps)", plural of "Qalansuwah", which is something worn on the head, "nor Qumus (shirts)", plural of "Qamīs", which is a sewn undergarment having two sleeves, or that which is made either of cotton or linen and this means that they were wearing Izār (lower garment) and Ridā' (upper garment). They went walking on foot to the house of Sa'd ibn' Ubādah (may Allah be pleased with him) "on such swampy ground," which is the earth that is highly saline and nothing grows therein except some trees, i.e., they were wearing nothing on their feet to protect them from the harm of such ground. When the Prophet (may Allah's peace and blessings be upon him) reached the house of Sa‘d (may Allah be pleased with him), Sa‘d's people, family, and kinfolk moved from around him to give the Prophet (may Allah's peace and blessing be upon him) and his Companions who came to visit him the chance to proceed and get close to him, which is part of the visit etiquettes and honoring guests.
The Hadīth encourages asking after the absent and the sick and shows how the Prophet (may Allah's peace and blessings be upon him) used to ask after his Companions.
It prompts us to visit the sick and communicate with them.
It points out the indigence and poverty of some of the Companions and how far they were from lavish in their clothes and their appearance.
It sheds light on honoring the guest who comes to visit by making room for him.
It shows that whoever has no shoes may walk barefoot..

929
[Ibn ‘Abbās reported:] So, I stood up and entered upon ‘Ā’ishah and informed her of what Ibn ‘Umar had said. Thereupon, she said: No, by Allah, the Messenger of Allah (may Allah's peace and blessings be upon him) never said: The dead person is punished because of anyone's weeping; however, he said: Allah increases the punishment of the disbeliever because of his family's weeping. Verily, Allah is the One {Who makes people laugh and weep} [Surat an-Najm: 43], {No bearer of burdens can bear the burden of another.} [Surat Fātir: 18] [Another version reads:] When the words of ‘Umar and Ibn ‘Umar were conveyed to ‘Ā’ishah, she said: You are conveying to me the words of these two who are neither liars nor suspected of lying, but one may mishear..

Commentary : In this Hadīth, Ibn ‘Abbās (may Allah be pleased with him and his father) says: I entered upon ‘Ā’ishah and informed her of what Ibn ‘Umar had said, i.e., that he had heard the Prophet (may Allah's peace and blessings be upon him) say: "Indeed, the dead person is punished because of his family's weeping." After that, she said: The Messenger of Allah (may Allah's peace and blessings be upon him) never said: "The dead person is punished because of anyone's weeping," however, he said: "Allah increases the punishment of the disbeliever because of his family's weeping," i.e., he is punished on account of his family's weeping over him, and if you wish, you may recite. Verily, Allah is the One {Who makes people laugh and weep}. [Surat an-Najm: 43] This means: man's weeping and laughter, his sadness and delight are all from Allah. {No bearer of burden will bear the burden of another.} [Surat an-Najm: 38], which means: On the Day of Judgment, every soul will bear only the sins it had committed.
Another version reads: "When the words of ‘Umar and Ibn ‘Umar were conveyed to ‘Ā’ishah, she said: You are conveying to me the words of these two who are neither liars nor suspected of lying, but one may mishear," i.e., they have misheard this. Some scholars are of the opinion that what is meant by punishing the dead person due to the weeping of those who are alive is, in case such weeping was a regular habit of the deceased person and his own choice..

931
‘Urwah reported: The words of Ibn' Umar: The dead person is punished because of his family's weeping over him, were mentioned to 'Ā’ishah, who said: May Allah have mercy upon Abu' Abdur-Rahmān; he heard something but did not memorize it. A Jew's funeral passed before the Messenger of Allah (may Allah's peace and blessings be upon him), and they were weeping over him. So, he said: You are weeping, and he is being punished..

Commentary : No matter how grave it is, every calamity includes a reward for whoever patiently endures its severity, and the same applies to the catastrophe of death that entails losing people and dear ones. One of the habits of the pre-Islamic era of ignorance was to request in one's will that people should weep and wail over his death in opposition to all traditions and revealed laws. Islam has, indeed, forbidden this and has threatened to punish the one who does this deliberately and persistently. It has clarified that such an act brings pain and torment to the one who makes a will with it or approves it.
In this Hadīth, the Tābi‘i ‘Urwah ibn az-Zubayr reports that it was mentioned to ‘Ā’ishah (may Allah be pleased with her) that ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) said: "The dead person is punished because of his family's weeping over him," i.e., he is punished in his grave because those who are alive from among his family are weeping over him, besides doing other things of the pre-Islamic habits. A group of scholars interpreted this to be referring to whoever makes a will with it, or if this is their habit, and he does not forbid them by advising them before his death not to say or do something evil. This was a famous practice among the Arabs. So, if one thinks they will likely do this and does not advise them to refrain from it, then he is asking them to do it, and he becomes like one who does not forbid evil despite having the ability to do so. However, if he advises them to refrain from such an act and they disobey him, then Allah is far more Generous to punish him for that.
Upon hearing this, ‘Ā’ishah (may Allah be pleased with her) said: "May Allah have mercy upon Abu ‘Abdur-Rahmān, he heard something but did not memorize it," because this Hadīth had a reason and it was not as understood by Ibn ‘Umar (may Allah be pleased with him and his father), or he mistakenly thought the Hadīth to have a general indication including all the dead people. Therefore, ‘Ā’ishah (may Allah be pleased with her) reported the reason behind this Hadīth, saying: "A Jew's funeral passed before the Messenger of Allah (may Allah's peace and blessings be upon him)", and his family members were weeping over him. So, the Prophet (may Allah's peace and blessings be upon him) said: "You are weeping" after his death, addressing the dead person's family, "and he is being punished". An agreed-upon version reads: Thereupon, she said: "He missed the point; the Messenger of Allah (may Allah's peace and blessings be upon him) had only said: Indeed, he is punished for his sins and misdeeds, and his family members are weeping over him right now," i.e., his family members are weeping over him while he is being punished for his sins. So, the reason for his punishment is not his family's weeping over him; rather, it is his misdeeds and sins.
Allah Almighty says: {No bearer of burden will bear the burden of another.} [Surat al-An‘ām: 164] This means: no soul bears the sin of another soul.
The Hadīth highlights the status of ‘Ā’ishah (may Allah be pleased with her) in terms of understanding and knowledge.
It also corrects the wrong concepts that some people have by using evidence and means of persuasion..