| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1422

Narrated Ma’n ibn Yazeed (may Allah be pleased with him): My grandfather, my father and I gave the pledge of allegiance to Allah's Messenger ﷺ. The Prophet ﷺ got me engaged and then got me married. One day I went to the Prophet ﷺ with a complaint.My father set aside some dinars for charity and gave them to a man in the mosque. I went to that man and took back those dinars. He said: "I had not intended you to be given." So, we went to Messenger of Allah ﷺ, and put forth the matter before him. Heﷺ said to my father, "Yazeed, you have been rewarded for what you intended." And heﷺ said to me, "Ma'n, you are entitled to what you have taken.".

Commentary : Pledging allegiance entails the conclusion of a contract and the making of a covenant, and it is called in Arabic al-Mubaaya’ah (i.e., a word that means sales) as an analogy for making a transaction, as if everyone sold what they owned. On the part of the Messenger of Allah ﷺ; a promise of reward, and on their part of the pledgers: a commitment to obedience.
In this hadeeth, Maʿn ibn Yazeed al-Sulamee (may Allah be pleased with both of them) reports that he, his father, and grandfather al-Akhnas ibn Habeeb (may Allah be pleased with him) pledged their allegiance to the Messenger of Allah ﷺ.Later on, the Prophet ﷺ proposed on behalf of Maʿn ibn Yazeed to a woman and asked the woman’s guardian for their approval for her to marry him, who in turn gave her to him (Ibn Yazeed) in marriage.
The narrator related that his father had offered the alms and placed it in the care of a man in the mosque so that he could distribute it to someone deserving of the charity. But then Maʿn went and took it and told his father about it. Afterwards, his father informed him that he had intended this alms money to go to him (Ma’n). It was said: what is meant by the alms here is: that it was a voluntary charity, and not the prescribed alms tax (zakat). The two of them quarrelled and took up the matter to the Prophet ﷺ. The Messenger of Allah ﷺ ruled between them [stating] that: Yazeed will be rewarded for what he had intended to give in charity, and that Maʿn owned what he took because he was poor and belonged to the general group of the needy who were allowed to receive the alms from the deputy who is authorised to distribute it.
From the other benefits that we can conclude from this hadeeth is that it highlights that the one who offers alms [and charity] will be rewarded for what he intended, whether it finds the one who is deserving of it or not.
It shows that the son has the right to argue with his father, and it would not be out of disobedience if it was done so appropriately [i.e., with tact].
And lastly, it shows the permissibility of appointing a representative to distribute the alms and charity..

1423

Narrated AbooHurayrah (may Allah be pleased with him): The Messenger of Allah ﷺ said, "Seven people Allah will place them under His Shade on the Day when there would be no shade but the Shade of His Throne (i.e., on the Day of Resurrection): And they are: a just ruler; a youth who grew up worshipping Allah; a person whose heart is attached to the mosques; two men who love and meet each other and depart from each other for the sake of Allah; a man whom an extremely beautiful woman seduces (for illicit relation), but he (rejects this offer and) says: 'I fear Allah'; a man who gives in charity and conceals it (to such an extent) that the left hand does not know what the right has given; and a man who remembers Allah in solitude and his eyes become tearful"..

Commentary : The Day of Resurrection is a crucial day with many terrors. It is the Day on which the sun draws near the heads of the people and its heat intensifies over them. The Messenger of Allahﷺhas given good tidings to us that Allah will place some of His servants under His shade on that day in which no other shade except for His, Exalted Be He.
In this significant hadeeth, the Messenger of Allah ﷺmentions seven kinds [of people] in his nation who will enjoy Allah’s Shade on that day in which no one else will be shaded except for those whom Allah will cover in His shade. What is meant by shade here is: the shadow of the Throne, as it is was explained in other hadeeths; one of which is related in Musnad Ahmad and Sunan al-Tirmidhee; it is reported on the authority of AbooHurayrah (may Allah be pleased with him) that the Prophet ﷺ said:: “Whoever relieves [someone] from his debtor or erases their debt for him, will be under the shade of the Throne on the Day of Resurrection.” If what is meant [by this] is the shade of the Throne; then it follows that they are under the protection and honour of Allah, The Almighty.
The first of these seven [types] of people is: the just ruler. He is a just ruler over his subjects who preserves their rights, considers their interests, and rules over them with the Sacred Law of Allah, The Mighty and Majestic, and upholds the good in both religious and worldly affairs.
The second is the young man who grows up diligently worshipping his Lord and is committed to obeying His Commands and Prohibitions. The young man is specifically mentioned [here] because worship in youth is harder, more tiresome, and more difficult at this age; due to the many reasons for sin and disobedience, and the prevalence of desires; so, if he clings to worship during those time[s], it indicates the strength of his piety and the greatness of his fear in Allah.
The third is the man whose heart clings to the mosques. He is very fond of and is attached to the mosques. He visits them frequently and spends large amounts of time in them - remaining for the congregational and obligatory prayers and waits for prayer after prayer [to begin], as if his heart was a lantern of the masjid.
The fourth is: two people who love one another for the sake of Allah, and for His Pleasure and obedience, and not for a worldly purpose. They meet for His sake, and maintain this love for Allah, Glory be to Him. The narrator’s statement: “They meet and part ways for His cause” is clear: that their love for Allah is sincere at the times of their meeting and departure.
The fifth: is a man who was asked to engage in illegitimate sexual relations by a beautiful woman of noble descent, lineage, rank, and prestige, and refuses so by saying: ‘I fear Allah.’ It is possible that he only says that verbally; reprimanding her for attempting to commit adultery. Or, he says that in his heart, and his actions confirm that the fear of Allah prevents him from committing what angers Him. The reason women with status and beauty are particularly mentioned is due to the great desires in it. With this act, despite these many temptations, he has achievedthe perfect ranks of obedience and fear of Allah, The Almighty, and these are the characteristics of the righteous.
The sixth is a man who offers voluntary alms and goes to great lengths in concealing it. He covers them from everything, even from himself; so that his left hand does not know what his right one spends. Only, he ﷺ mentioned the right and left to exaggerate the concealment and secrecy in giving charity. He offered them both as examples because the right hand is close to the left, and [both] accompany one another. The meaning of the example given is: If his left hand was an alert man, he would not have known about it [the right hand and its spending]; due to the emphasis in concealing it. And this is the best [form] of charity, and the furthest from hypocrisy. Although it is prescribed to speak publicly about charity and zakat if it is free from showing off, it is intended to urge others to spend, emulate others, and make the rites of Islam known.
And the seventh is the man who remembers Allah with his tongue in seclusion or remembers with his heart: the greatness of Allah The Almighty, his eventual encounter with Him, that he is always standing in His presence, and that he is held accountable for his deeds all while he is alone, and secluded from people; because at that time, he is further away from hypocrisy. It was said: that his heart is free from paying attention to anything other than Allah, so that even if he is among people, his tears will flow out of fear in Allah, The Almighty.
These seven will only attain this grace by sincere devotion to Allah, The Almighty and fighting their desires; for the capable leader who is in power is not able to be just, except by opposing his whims. The young man who prefers to worship Allah over the calls of his youth would not be able to do so, had he not fought his desires. The man whose heart clings to the masjid encourages him to struggle against the inclinations that call him to places of pleasure. The one who secretly offers alms and charity to those on his left side would not have been able to do so had he not overcome his desires. And for those who: are called by a beautiful, noble woman and fear Allah, The Mighty and Majestic and opposed his cravings; and those who remember Allah, The Mighty and Majestic in private, with their eyes overflowing [with tears] out of fear of Him - it was only by opposing their longings that led them to that. Thus, Allah saved them from the swelter, sweat, and hardship of the situation which will manifest on the Day of Resurrection.
Seven types of people have been mentioned in this hadeeth. There are other narrations that relate and add more categories other than those mentioned here; among them is what Imam Muslim narrates from the hadeeth of Aboo al-Yasar, Kaʿb ibn ʿAmr al-Ansaaree (may Allah be pleased with him), who narrates that the Prophet ﷺ said: “Whoever grants a reprieve to the one in dire straits or remits his debt for him, Allah will place him under His protection.” Also: the warrior [who fights for Allah’s sake] and those who aid them, the honest merchant, and whoever assists the slave [in attaining their freedom] as it is mentioned in other narrations and hadeeths; so, this indicates that the number of those mentioned in this hadeeth doesn’t provide a limit [for the number of categories]. Likewise, the mentioning of men in this hadeeth departs from what corresponds to the preponderant position [on the issue]; [as] there is no significance to it; for women are similar to men in what is possible regarding that [i.e., being able to implement characteristics described in this narration], and the provisions of the Sacred Law are general [in applicability] for all those who are legally responsible, both male and female.
From the other benefits that we can conclude from this hadeeth is that it highlights the merits of the seven mentioned categories, and the virtue of the one who remains free from sin and devotes themself in obeying their Lord throughout his life.
It urges us to partake in righteous deeds; because they are the reasons in which the contentment of Allah, May He be Exalted, will be attained in the Hereafter.
And lastly, it highlights that one of the blessings of Allah, The Mighty and Majestic on the Day of Resurrection is being granted refuge under His protection..

1425

Narrated ‘Aishah (may Allah be pleased with her): The Messenger of Allah ﷺ said "When a woman feeds (the poor) from her husband's house, without spending too much, she will have her reward, and her husband will be rewarded likewise because he earned it, and she will be rewarded for what she spent. The same applies to the storekeeper, without anything being detracted from their rewards.”.

Commentary : In this hadeeth, the Messenger of Allah ﷺ highlights the great status of charity and encourages people to practise it. He ﷺ clarifies the reward that a woman will receive when she gives in charity from the property of her husband, with his permission, whether his permission was explicit or implicit, if she knew that he would not mind her giving charity from his wealth. He ﷺ particularly mentions that when a woman gives in charity from thefood she keeps in house to those who are poor and needy, with the intention of charity and without that causing any harm to her household or intending to waste her husband’s wealth or causing harm to him, she will be rewarded for this spending. Likewise, her husband and the storekeeper will be rewarded since the former was the one who worked to earn it, and the latter is the one responsible for keeping the food of his master. That is to say, the husband and wife will be rewarded, and the master and his owned storekeeper will be rewarded when the wife or storekeeper does that. It is either each one of them will receive his reward in full and equallyor that each one of them will receive his own reward. The acceptable amount that can be spent in this case is that which the husband or the master usually approves and allows to be given away in charity. His approval can be at the time this happens or when he comes to know about it..

1426

Narrated AbooHurayrah (may Allah be pleased with him): The Prophet ﷺ said, "The best charity is that which is given out of surplus; and begin (charity) with those who are under your care.”.

Commentary : The legal system in Islam has come as a middle point between excess and neglect. One of the areas it covers is almsgiving. It dictates that the best charity - as the Prophet ﷺ reports in this hadeeth - is what a person takes out from his wealth after fulfilling the rights of himself and dependents so that the one giving alms does not become a person in need after offering his charity to someone; for this is the charity which is given out of surplus.
Then he ﷺ instructs us to begin with those who we provide for under our care. This is an indication that the spending on one’s family is better than giving charity to others because charitable almsgiving is voluntary, and adequate support (nafaqah) and maintenance for the family is obligatory. This is from the Prophetic pedagogy, and the order of prioritiesin nafaqahthat we should observe so that a person can meet the requirements necessary for his family and whoever else he is obliged to take care of. Then, he can offer alms and charity in the manner a rich person does.
From the other benefits that we can conclude from this hadeeth is it shows that we should give precedence with spending on ourselves and our dependents because caring for them is confined to him alone, unlike the others.
It highlights that a person should not give all of what he owns in charity, and that we should begin with the most important concerns in the matters of religion.
And lastly, it shows thatspendingon one’s family and the person who provides for them is regarded as a charity if the person intended it as such..

1427

Narrated Hakeem ibn Hizaam (may Allah be pleased with him): “The Prophet ﷺ said, "The upper hand is better than the lower one (i.e., the spending hand is better than the receiving hand); and begin (charity) with those who are under your care; and the best charity is that which given out of surplus; and he who abstains from asking others [for his needs] and he who abstains from asking others for money will be made self-sufficient by Allah"..

Commentary : Islam urges almsgiving and spending [on others] for the sake of Allah and clarifies that what Allah has [or them] is more permanent than what a person puts away for himself.
In this hadeeth, the Prophet ﷺ explains that the upper hand - which is the hand that spends and provides - is better and more beloved to Allah, The Mighty and Majestic than the lower hand - which is the one that requests and takes charity. Then he ﷺ instructs us to begin with ourselves and whatever family and children that we support. So, the best charity is what a person takes out from his wealth after fulfilling the rights of himself and dependents so that the one giving alms does not become a person in need after offering his charity to someone. And where he ﷺsays: This is an indication that the spending on one’s family] is better than charity because charitable almsgiving is voluntary, and adequate support (nafaqah) and maintenance for the family is obligatory. This is from the Prophetic pedagogy, and the order of prioritiesin spending that we should observe so that a person can meet the requirements necessary for his family and whoever else he is obliged to take care of. Then, he can offer alms and charity from the surplus that he still has.
Then,the Messenger of Allahﷺurges for content and self-restraint. Heﷺrelates that whoever forces himself to abstain from begging for anything or asks Allah to keep him in no need of others, Allah then will grant it to him, in that He will make him content, satisfied, and pleased with whatever He has given him.
And “and he who abstains from asking others for money”, that is to say: ‘whoever asks for wealth from Allah, Exalted be He, or he shows that he is not in need of the wealth of people and avoids begging until a person who does not know the realty of his condition considers him to be rich and self-sufficient. Then, “Allah will grant it”, in that He will fill his heart with riches so that he comes rich in his heart because affluence, in reality, is the richness of the soul.
From the other benefits that we can conclude from this hadeeth is that it highlights that we should give precedence with spending on ourselves and our dependents because caring for them is confined to him alone, unlike the others.

It highlights that a person should not give all of what he owns in charity and urges us towards lofty matters, and to abandon the ignoble.
It shows us that we should begin with the most important concerns in legal matters.
And lastly, that spending on one’s family and the person who provides for them is regarded as a charity if the person considered it as such..

1430

Narrated ‘Uqbah ibn al-Haarith (may Allah be pleased with him): Once the Prophet ﷺ offered the `Asr prayer and then hurriedly went to his house and returned immediately. I (or somebody else) asked him (as to what was the matter) and heﷺ said, "I left at home a piece of gold which was from the charity and I disliked letting it remain a night in my house, so I got it distributed.".

Commentary : It is necessary for the believing person to hasten and engage in good deeds because pitfalls may happen and thus hinder him from performing good deeds, and death can strike at any moment, and procrastination is not condemned and not praiseworthy.
In this hadeeth, ʿUqbah ibn al-Haarith (may Allah be pleased with him) reports that the Prophet ﷺ was with them for the late afternoon prayer (ʿAsr), and right after he ﷺ concluded his prayer, he ﷺ rushed to get up from his place and went to his home. “It did not take him long...”, is an allusion for hurriedly departing from his house. Then, his Companions (may Allah be pleased with them) asked him about what prompted this haste; to which the Prophet ﷺ explained to them that he ﷺ had left a tibr - which is a portion of gold before it is wrought - at his house, and this tibr was for charity. Then he ﷺ related that he disliked letting it remain at his house at night; and for that reason, he ﷺ hurried to divide it up for those who were in need.
It was said: the reason he ﷺhurried to distribute the almsis that he feared that whoever had a right to that piece of tibr would be in need of it, and [by delaying it] his right would have been held back from him that night. The Prophetﷺwas benevolent and merciful to the believers; so, heﷺ clarified the matter to his nation,in order that they follow his example and imitate him ﷺ.
From the other benefits that we can conclude from this hadeeth is that it highlights that the ruler and the scholar ought to hasten to meet the needs of the peopleand responded to them.
And lastly, it shows the permissibility for the imamto leave immediately after the prayer without sitting down [after the prayer]..

1432

Narrated Aboo Moosa al-‘Ash’aree (may Allah be pleased with him): Whenever a needy person would come to the Prophet ﷺ or he ﷺ was asked for help, he ﷺ would turn to those who were present and say, "Make intercession for him, and you will be rewarded; and Allah will carry out whatsoever He wills through His Prophet’s mouth.".

Commentary : The Prophet ﷺwas benevolent and merciful to the people and would hasten in upholding their needs and advocating for the people with truth and justice; to teach his cooperative ummah piety and cognizance of Allah.
In this hadeeth, Aboo Moosa al-Ashʿaree (May Allah be pleased with him) relates that whenever a beggar in need came to the Messenger of Allah ﷺto ask for alms; or, a person with a need came to him and asked of him to fulfil it – he ﷺ would help them with it and say, “Intercede for them, and you will be rewarded,“ that is to say: ‘You will be rewarded by Allah, The Mighty and Majestic for that.’ What is meant by intercession here is: aiding someone else in the matters of this worldly life, and in helping people in whatever is good for them in their worldly affairs. The Muslim should strive to help his fellow brother in his needs and what he asks of him, and intermediate to fulfil it so long as it is good and supports him in his religion and life, and that the need is not a sin or neglects a divine proscription [put forth by] Allah, The Almighty. As for other needs - such as granting relief for the impoverished, helping those who are in debt, and conciliating between two people who are quarrelling - so people should hasten to strive with me in addressing these issues.
Then, he ﷺ said: “and Allah will carry out whatsoever He wills through His Prophet’s mouth,” which means that whatever Allah decreed and foreordained will come to pass; so, if He decrees for a wish to come true, then it will come to pass. And if He decrees for it not to happen; then it will not manifest. Everything is by Allah’s Divine Decree and Foreordainment, and the reward for the mediator does not depend on his fulfilment of the need of the person, for he is rewarded for the mere pursuit of it all.
From the other benefits that we can conclude from this hadeeth is that it encourages mediating and interceding on behalf of people and striving to meet their needs.
And lastly, it confirms Allah’s Divine Decree and Foreordainment..

1433

Narrated Asmaa’ (may Allah be pleased with her): The Prophet ﷺ said to me: Do not withhold it or it will be withheld from you.”.

Commentary : The Prophet ﷺ used to guide his nation to lofty words and deeds and would preach to the people depending on their needs.
In this hadeeth, the Prophet ﷺ says to Asmaa’ bint Abee Bakr (May Allah be pleased with her and her father): ‘Do not withhold [your money]’- where we can see that the verbal noun, al-’Īkaa’ for this verb in Arabic means to tie the head of a container with a wikaa’, which is a rope or string that ties it [i.e., a waterskin or bag]. So, the meaning of this statement is: ‘Don’t hoard away and withhold your money from almsgiving out of fear of it dwindling, otherwise the substance of your sustenance will be cut off from you.’
The reason for this is what is mentioned in Saheeh al-Bukhaaree and Saheeh Muslim, where Asmaa’ (May Allah be pleased with her) asked the Prophet ﷺ a question about almsgiving and said: ‘O Messenger of Allah! I own nothing except that which al-Zubayr has left for me. May I offer the alms?” To which, he ﷺ said: “Offer it, and do not withhold it or it will be withheld from you.” In another agreed upon narration, it is reported that he ﷺ said to her: “Don’t count [it]” - where the Arabic verbal noun, al-Iḥṣaa’, for the verb used here means to have knowledge of the amount of something, whether by weight or quantity. So, the meaning of this statement is: ‘Don’t count what you are giving so that you may be increased by it and let that be a reason for it to be cut off.’ This indicates that almsgiving increases one’s wealth and can be a reason for blessing and increase. Whoever is miserly and does not give alms, Allah will withhold his sustenance from him, and prevent the blessing in his wealth and its growth.
One benefit that we can conclude from this hadeeth is that it shows that being miser greed with charity and alms - especially with what is obligatory to give (zakat) - leads to destruction of wealth; so, it’s as if generosity opens the doors of sustenance, [blessing, and growth]..

1434

Narrated Asmaa’ (may Allah be pleased with her): The Prophet ﷺ said to me: Do not withhold it or it will be withheld from you, and give what little you can.”.

Commentary : The Prophetﷺ used to guide his nation to lofty words and deedsand would admonish the people depending on their needs.
In this hadeeth, Asmaa’ bint Abee Bakr (may Allah be pleased with her and her father) came to the Prophet ﷺ and asked him about giving alms. The Prophet ﷺ said to her: “Do not withhold it”, meaning: “Do not store away your wealth or refrain from spending it for the sake of Allah and offering alms with it because that would be a reason for Allah to take away its blessing, increase, and growth from reaching you.
And he ﷺ said: “Give what little you can,” meaning: ‘Spend without rendering yourself poor as long as you are able to, even if it is just a little, and do not hoard and abstain from giving alms out of fear that [your wealth] will dwindle, otherwise the substance of your sustenance will be cut off from you.’
In Saheeh al-Bukhaaree and Saheeh Muslim, it is related that Asmaa’ (may Allah be pleased with her) asked the Prophet ﷺ a question about almsgiving and said to him: ‘O Messenger of Allah! I own nothing except that which al-Zubayr has left for me. May I offer the alms?” To which, he ﷺ said: “Offer it, and do not withhold it [or it will be withheld] from you.” And in another agreed upon narration, it is reported that he ﷺ said to her: “Do not count [it]” - where the Arabic verbal noun, al-Ihsaa’, for the verb used here means to have knowledge of the amount of something, whether by weight or quantity. So, the meaning of this statement is: ‘Do not count what you are giving so that you may be increased by it and let that be a reason for it [i.e., the blessings] to be cut off.’
From the other benefits that we can conclude from this hadeeth is that it shows that charity and almsgiving increase wealth, and that generosity opens the doors of sustenance, blessing, and growth.
And that refraining from offering charity and alms - especially with what is obligatory to give (zakat) - leads to destruction of wealth..

1435

Narrated Hudhayfah (may Allah be pleased with him): "`Umar (may Allah be pleased with him) asked, 'Who amongst you remembers the statement of Allah's Messenger ﷺ about afflictions'?' I said, 'I know it as the Prophetﷺ had said it.' `Umar said, 'No doubt, you are bold. How did he say it?' I said, 'A man's afflictions (wrong deeds) concerning his wife, children and neighbours are expiated by (his) prayers, charity, and enjoining good.' (The sub-narrator Sulaymaan added that he said, 'The prayer, charity, enjoining good and forbidding evil.') `Umar said, 'I did not mean that, but I ask about that affliction which will spread like the waves of the sea.' I said, 'O Chief of the Believers! You need not be afraid of it as there is a closed door between you and it.' He asked, 'Will the door be broken or opened?' I replied, 'No, it will be broken.' He said, 'If it is broken, it will never be closed again?' I replied, 'Yes.' " Then we were afraid to ask what that door was, so we asked Masrooq to inquire, and he asked Hudhayfah regarding it. Hudhayfah said, "The door was `Umar. "We further asked Hudhaifa whether `Umar knew what that door meant. Hudhayfah replied in the affirmative and added, "He knew it as one knows that there will be a night before the tomorrow morning, and that I reported to him a hadeeth with no errors.".

Commentary : Trials and afflictions are many; some of them are easy, and others are great. The Prophet ﷺ informed us about many of the trials which will take place to serve as a warning against them and urged us to hasten in grabbing onto the ropes of salvation.
In this hadeeth, Hudhayfah ibn al-Yamaan (may Allah be pleased with him and his father) reports that ʿUmar (may Allah be pleased with him), during the era of his caliphate, asked the Companions (may Allah be pleased with them) that were at his gathering at that time: ‘Which of you remembers the statements of the Messenger of Allah ﷺ about the trial?’ Hudhayfah (may Allah be pleased with him) thought that ʿUmar (may Allah be pleased with him) was asking about the particulartrial [some will face], so he replied to him by [stating] that he knew the Prophet’s ﷺ words about the trial literally and exactly as he ﷺ had said: which is: that the person will face trials with regards to their family, wealth, children, and neighbours. What is meant by it is: what evil, sorrow, and the like that befalls him in relation to them [i.e., the listed trials], his preoccupation with them while engaging in pious deeds; his negligence in upholding what is required concerning their rights, his shortcomings in matters of the religion, and what [often] tempts him from the [various] lesser misdeeds. Prayer, fasting, almsgiving, and enjoining the good and prohibiting evil expiate these misgivings. That is to say: that these specifictrials are those which afflict the Muslim because of his love for himself, his children, and his wealth, and they are expiated by righteous deeds and acts of worship. However, ʿUmar (may Allah be pleased with him) did not mean these particular trials, but rather the afflictions which swell and surge like the sea, i.e., by which people will be unsettled, and fight one another. It is the general strife that will afflict all the Muslims.
Then Hudhayfah (may Allah be pleased with him) reassured him that if his question was about the general turmoil that will afflict all Muslims with horrors and calamities, and plunge them into wars and [conflicts of] bloodshed among them; then the Muslims today are safe from it, and that there is a strong, locked door between him and this turmoil [being spoken of]; but this door will be broken down, and violence, hardship, and bloodshed will follow. And here, ʿUmar, (may Allah be pleased with him) knew that if this door is broken, it will remain open for blood, and the wars between the Muslims would not end. The TaabiʿeeAbooWaa’il Shaqeeq ibn Salamah reported that they were afraid to ask Hudhayfah about who was the intended person being referred to as the door. So, they appointed Masrooq ibn al-Ajdaʿ to ask him about the matter. Only Masrooq dared to ask him because of his vast knowledge and high rank. Then Hudhayfah (may Allah be pleased with him) told them that the door was ʿUmar (may Allah be pleased with him). The word door [used here] is a metaphor for him.
The taabiʿeenasked Hudhayfah (may Allah be pleased with him) about ʿUmar’s knowledge of who was intended by this door [referenced in the hadeeth], in which, if it was broken, would lead to affliction. Then, Hudhayfah (may Allah be pleased with him) related that ʿUmar knew that he was the door [being alluded to], “as [one would know] that there is a night before the [following] morning”, that is to say: that his knowledge of that was certain, necessary, evident - just as that there is no doubt that the day you are in precedes the morrow that comes after it. He knew that the barrier between Islam and the affliction was his presence (may Allah be pleased with him); “and that I reported to him a hadeeth with no errors.” So, what ʿUmar understood and knew was only due to what Hudhayfah (may Allah be pleased with him) related to him, which was a hadeeth narrated by the Prophet ﷺ, and that it was not based on his own interpretation or opinion. And this was when the stateduring his reign was strong, and the citizens feared and loved him at the same time, and the enemies feared his power and name. But after his rule, strife had appeared, and the forces were divided, as what occurred in the turmoil in which the Caliph, ʿUthmaan ibn ʿAffaan (may Allah be pleased with him) was killed. Then, what came after that [include, but is not limited to the following]: the emergence of the Khawaarij, the fighting between ʿAlee (may Allah be pleased with him) and those who opposed him, and the appearance of [many] deviant sects whose discord has not ceased fighting even till today.
From the other benefits that we can conclude from this hadeeth is that it highlights the merit and virtue of ‘Umar ibn al-Khattaab (may Allah be pleased with him) and shows that good deeds are an expiation for misdeeds [and sins].
And lastly, it indicates the proper etiquette the taabiʿeen had with those who are high in rank and virtue..

1436

Narrated Hakeem ibn Hizaam (may Allah be pleased with him): “I said to Allah's Messenger ﷺ, "Before embracing Islam I used to do good deeds with the intention of drawing myself nearer to Allah like giving in charity, slave-manumitting, and the keeping of good relations with my kin. Shall I be rewarded for those deeds?" The Prophet ﷺ replied, "You became Muslim with all those good deeds (without losing their reward).".

Commentary : Verily, Allah, Glory be to He, has bestowed His bounty and favours upon His servants with whatever rewards and recompense He wills,Indeed,Allah is the Lord of infinite bounty.
In this hadeeth, Hakeem ibn Hizaam (may Allah be pleased with him) reports that he asked the Prophet ﷺ about the ruling of things that he performed in the service of Allah in the period of ignorance before Islam; some of which include: almsgiving, manumitting slaves, and maintaining good relations with kin: Will he be rewarded for those deeds? The Messenger of Allah ﷺ replied to him: ‘You embraced Islam with the acceptance of your previous good deeds from the past.” So, the Prophet ﷺ clarified that if the disbeliever becomes Muslim and dies upon Islam and had performed some righteous and good deeds before reverting - such as giving alms, freeing slaves, and maintaining good relations with family and relatives - then he will be rewarded for the good he did while being a disbeliever, as it is proven that every sin will be erased off him. So, he will return like his mother had bore him, [wholesome and] free of sins and misdeeds.
This is the apparent meaning of his statement: “You embraced Islam with the acceptance of what preceded [you] in goodness”: [showing] that if the disbeliever embraces Islam and dies as a Muslim, then he will be rewarded for what good he did while he was in a state of disbelief. It was said: that its meaning may have several other meanings; one of which is: that you have acquired a beautiful temperament, and benefit from it in Islam, and that habit is a preparing and assisting you to do good and righteous deeds. Another interpretation is: that it is not unlikely that he will be increased by his good deeds which he performs in Islam [i.e., as a Muslim]. And his rewards multiplied for what beautiful deeds he had done previously; so, if the disbeliever used to do good deeds, then it will be easier for him [to partake in them again in the future]. So, it is not unlikely that the rewards will increase for this.
One benefit that we can conclude from this hadeeth is that it indicates that the good deeds of a disbeliever - if he embraces and passes away with Islam - will be counted for him in the Hereafter. And if he dies in a [state] of disbelief, then [all of his good deeds] will be deemed in vain and wasted..

1438

Narrated AbooMoosa (may Allah be pleased with him): The Prophet ﷺ said, "A trustworthy Muslim treasurer who carries out the orders of his master and pays fully what he has been ordered to give with a good heart and pays to that person to whom he was ordered to pay, is regarded as one of the two charitable persons.".

Commentary : The one who guides to the good and partakes in it will attain a great reward and recompense as the one who [actually] does it. One of the best types of goodness and pious deeds is almsgiving, and for everyone who participates in taking out alms [and distributing it to others] will be rewarded as if they, themselves, have offered the alms if they fulfil the conditions that are complied with in that [matter], as what this hadeeth clarifies; where the Prophetﷺmentions that the Muslim treasurer who is responsible to his master for his vaults and entrusted to preserve and store food, wealth, and other things. If this treasurer, who honours his duty towards his master and whoever entrusts him to safeguard their money, was ordered to take out the alms and distribute it, then he would give out in full, with a good heart, to those deserving of it; he would have obtained a reward similar to the one who donated the alms [directly], as if he had offered it the alms himself, [instead of just distributing it].

He ﷺ stipulated that the reward is given to the treasurer if he gives the alms complete [and in full], and that he does this while being kind, and not be envious of the one who gave it to him [i.e., the donation to distribute]; lest he loses the intention and misses the reward, which are necessary, so he be eligible for the reward. This reward will not be offered to the treasurer who abuses the authority that was given to him and thus withhold the alms that the owner of wealth approved, according to his whims, or if he gives it to them with an unpleasant heart. Sometimes he gives them the alms with a kind of reproach and reprimand. This is something which should not be done because it does not correspond to the legitimate purpose of almsgiving and doing the good to which was entrusted to them. Not to mention the loss of their rewards and blessings with Allah, The Almighty.
From the other benefits that we can conclude from this hadeeth is that it serves as an indication for the merits of trustworthiness and fulfilling what one had been entrusted with and not to be negligent in that.
And lastly, it highlights the evidence of cooperation in righteousness and piety is decreed for those who aid [and participate in the process]] is similar to what is decreed for the one who did [the act themselves], and this is the grace of Allah that He bestows upon whomever He wills..

1442

Narrated AbooHurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Every morning, two angels come down from Heaven and one of them says, 'O Allah! Compensate every person who spends [in Your Cause],' and the other angel says, 'O Allah! Bring destruction to [the wealth of] every miser.' ".

Commentary : The treasures and bounties of Allah - May He be Glorified - never deplete. He has urged His servants to spend and offer goodness, and not to calculate or take into account the amount in what they spent [in charity], and has promised them with a recompense of blessing, and that they will be requited with a great reward for spending on His behalf.
In this hadeeth, the Prophet ﷺ urged for offering alms and spending on charitable causes and clarified the beautiful reward for [doing] that. And he ﷺ warned of the miser and withholding [one’s wealth] and shows its bad outcome. The Messenger of Allah ﷺ reports that every day when the servant awakes, until the Hour of the Resurrection; Allah sends down two venerable angels from the heavens. One of them supplicates for Allah to give back to the almsgiver who spends on charitable and righteous causes, in return for what he spent and gave. And the other angel will supplicate for Allah to give to the withholding miser the ruination of his wealth, or [to] destroy him and for his wealth to vanish. It is well-known that the supplications of the angels are answered; so, this is a promise of ease for the one who spends for charitable purposes, and a threat of difficulty for the miser who withholds and hoards his wealth.
It was said that: praiseworthy spending is what is put forward in acts of worship (zakat), and that which is spent on dependants, guests, and voluntary charity; and that it is done so out of kindness and comes from a wholesome and lawful earning. But the one who refrains from spending his wealth in that which is recommended in religion is not worthy of this supplication [i.e., the one offered by the first angel] since reprehensible greediness overcomes him, in such a matter that he will not be pleasant with taking out from his wealth the right [of others] which is incumbent upon him, even if he takes it out and offers it. Also, the supplication for the one who spends is general, in that Allah will compensate him for it in this world or in the Hereafter. As for the supplication which calls for ruin, it is possible that it means to destroys the source of the wealth, or the owner of the wealth himself. What is meant by it is that [his] righteous deeds will vanish due to being preoccupied with others [and his vain self-interests].
From the other benefits that we can conclude from this hadeeth is that it urges us to spend in what is mandatory, such as spending on one’s family, and maintaining good relations with kin and kith; and voluntary and obligatory contributions are included in this.
And lastly, it shows us that the miser who withholds [and hoards his money] deserves to have his wealth ruined..

1443

Narrated AbooHurayrah (may Allah be pleased with him): I heard the Prophet ﷺ say, "The example of an almsgiver and a miser is like the example of two persons who have two iron cloaks on them from their breasts to their collar bones, and when the almsgiver wants to give in charity, the cloak becomes capacious till it covers his whole body to such an extent that it hides his fingertips and covers his footprints (obliterates his tracks). And when the miser wants to spend, it (the iron cloak) sticks and every ring gets stuck to its place and he tries to widen it, but it did not become wide.” The part of the two iron clocks is also narrated through al-Hasan ibn Muslim from Ta’woos. Handhalah related from Ta’woos that it is two gardens (instead of two cloaks). Al-Layth said: Ja’far narrated to me from Ibn Hirmiz that he heard AbooHurayrah (may Allah be pleased with him) say that the Prophet ﷺ mentioned “two gardens.”.

Commentary : The charity and alms which a person takes from his wealth for righteous purposes after upholding the rights of himself and his dependents so that the one giving alms does not become a person in need after offering his charity to someone, is one of the best acts of obedience, and greatest pious deeds which is pleasing to Allah, The Almighty. It has laudable consequences in this world and in the Hereafter, whereas miserliness and greed are the opposite of the aforementioned; so, their consequences are disastrous in this world and the Hereafter.
In this hadeeth, The Prophet ﷺ gave a parable regarding the miser and charitable almsgiver, where he ﷺ likens them to two men wearing jubbahs, woven of iron. The jubbah is similar to the cloak, which is worn over other clothes. This garment (as worn by the two men presented in the example of the Prophet ﷺ) went from their breast [down] to where are the two bones at the top of the chest that point towards the side[s] of the mouth, located between the gap of the upper chest and neck [i.e., collarbones]. This is a reference as to how small the jubbah was for [both] the charitable person and miser. So, the one who spends charitably is given a gift when the jubbah worn by him became long and abundant (due to his almsgiving); i.e., it increased in size and length upon him, or “became plentiful over his skin,” and immersed his body “to the point that it covers his fingertips,” meaning: that it became long and flowed over him until it covered his entire body.
“And eliminates his tracks”, i.e., it erases the steps that he takes [as he walks]. This is an explanation for the incredible length of the garment on its owner. As for the miser, every time he refrains from giving alms and stops spending, his jubbah will tighten on him until every ring clings to his skin. He will try to stretch it out with his hand while it is very tight, but it will not widen to release its grip.
What is intended by this parable that if the generous are devoted to almsgiving, his chest will be widened by it, and his soul will become pleasant; and will thus amplify in his spending [and giving charity]. And the miser, if he talks to himself about almsgiving, will become stingy. Then his chest will narrow, and his hands will be clenched. It was said: it means that if the one who spends does so charitably, the alms will expiate his sins and wipe them away, just as the jubbah when it enshrouded him abundantly, concealed him, and safeguarded him [from harm]. The miser does not even obey himself in offering charity, so his offenses will remain uncovered and exposed.
From the other benefits that we can conclude from this hadeeth is that it highlights that every time the one who offers alms extends his hand with goodness, Allah extends His grace to him so that He will repay him multiple times over what he spent for His sake. And every time the miser clenches his hands, Allah constricts him, and fills his heart with the fear of becoming poor, and despair of recovering that which he spent..

1445

Narrated AbooMoosa (may Allah be pleased with him): The Prophet ﷺ said: Every Muslim has to give in charity." The people asked, "O Allah's Prophet! If someone has nothing to give, what will he do?" He said, "He should work with his hands and benefit himself and also give in charity (from what he earns)." The people further asked, "What should he do if he cannot find even that?" He replied, "He should help the needy who appeal for help." The people then asked, "What should he do if he cannot do that?" He replied, "Then he should perform good deeds and keep away from evil deeds and this will be regarded as charitable deeds.".

Commentary : The charity and alms which a person takes from his wealth for righteous purposes after upholding the rights of himself and his dependents is one of the best acts of obedience, and greatest pious deeds which is pleasing to Allah, The Almighty. Charity doesn’t only [come in the form] of money. Rather, it can [include] helping [others] to do good and preventing evil as well; as what is shown in this hadeeth, where the Prophet ﷺ clarifies that it is incumbent upon every Muslim to offer charity voluntarily because charity without the obligatory zakat is a mandatory duty of every Muslim to offer it as a recommended act [of worship], regardless of his circumstances and conditions. So, whoever is poor and does not own any money to give in charity, let him work with his own hands until he is able to acquire [enough] to benefit himself, by spending it on himself [for his needs], his family, and those who depend on him, and whatever is extra is offered in charity to others.
If he does not find any money to offer in charity, then he assists anyone who is troubled and in need - which is the one who is helpless or oppressed. Likewise, everyone who has experienced a calamity and seeks help for it.
“And if he does not find [them]”, that is to say: if he is not able to help anyone with their need[s], then let him perform righteous deeds, perform physical, supererogatory physical acts of worship, [such as]: prayer, fasting, reciting the Quran, and more. Let him [also] abstain from sin, and avoid that which is prohibited, [like]: backbiting, slander, lying, and spread ant evil or harm to the servants (Muslims); because doing the good and abstaining from evil has the reward of almsgiving.
From the other benefits that we can conclude from this hadeeth is that it highlights that charity is required of every Muslim, whether they be rich or poor, each one according to their best of ability.
And that if good deeds are accompanied with a good intention, it can take the place of almsgiving with regards to the rewards, especially for those who are not able to offer alms.
It shows that charity that is given by those who are able to do so is better than all other deeds restricted to the person who is doing it.
It provides a proof for who stated that refraining from an action is considered a deed that people will be judged about it.
It shows the merits of earning a living because of what potentials it offers in helping and offering oneself to others [in service].
And lastly, it shows us that the doors that open to goodness are many, and the path to pleasing Allah is not absent..

934

Abu Mālik al-Ash‘ari reported that the Prophet (may Allah's peace and blessings be upon him) said: Four in my Ummah are among the affairs of the pre-Islamic era of ignorance that have not been abandoned: boasting of noble ancestries, defaming lineages, seeking rain from the stars, and wailing. And he said: If the wailing woman does not repent before her death, she will be made to stand on the Day of Judgment wearing a garment of pitch and a chemise of mange..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen on bringing his Ummah out from Jāhiliyyah (pre-Islamic era of ignorance) with all its evils, sins, and polytheism to Islam and its laws with all its goodness and monotheism.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) depicts matters that were and are still practiced by some people, and such matters belong to the people of Jāhiliyyah. So, he warned us against them and pointed out that whoever adopts any of such matters is, in fact, adopting one of the pre-Islamic traits and must abandon it and adhere instead to what has been legislated by Islam concerning such a trait and its likes. The Prophet (may Allah's peace and blessings be upon him) reports that four characteristics exist in the Ummah of Islam that are from the affairs and usual attributes of the people of Jāhiliyyah. He said that such traits would last in the Ummah and would not be abandoned as other pre-Islamic practices have been abandoned, for if they are abandoned by one party, others will come and adhere to them.
The first thing of such matters: It is "boasting of noble ancestries," which is taking pride in, bragging about, and exalting the characteristics, virtues, and bounties that are either in him or his family. "Hasab" (noble ancestry) refers to the personal traits one enumerates, such as bravery, eloquence, etc. "Boasting of noble ancestries" means acting arrogantly and loftily by enumerating one's virtues and his forefathers' remarkable feats, which entails deeming oneself better than others and looking down upon them. In the version of Abu Dāwūd, the Prophet (may Allah's peace and blessings be upon him) said: "Allah has removed from you the pride of Jāhiliyyah and its boastfulness about the ancestors. It is either a pious believer or a miserable sinner. People are the children of Adam, and Adam is from dust."
The second repugnant matter: "Defaming lineages," which means finding fault with people's lineages like discrediting the lineage or negating one's attribution to his father, is a malicious claim because it results in dividing Muslims and causing turmoils and evils, besides slandering people.
The third matter is: It is "seeking rain from the stars," which refers to supplicating and seeking water through rainfall by believing that the stars are the cause of such rain, as they used to say in the pre-Islamic era of ignorance: we have been given rain because of such-and-such star; whereas, having a belief that it is actually the cause for rainfall is disbelief. Rain is part of Allah's mercy towards His slaves and falls according to His decree. It is one of the things that Allah Almighty spoke about, saying: {Indeed, Allah has the knowledge of the Hour. He sends down the rain and knows what is in the wombs. No soul knows what it will do tomorrow, nor does any soul know in which land it will die. Indeed, Allah is All-Knowing, All-Aware.} [Surat Luqmān: 34]
Fourth matter: "Wailing" means weeping over the dead by shouting, screaming, expressing impatience, and enumerating the deceased person's traits and virtues by saying, for instance: Alas for the brave one! Alas, for the lion! Alas, for the mountain!
Then, the Prophet (may Allah's peace and blessings be upon him) , warned the wailing women if they did not repent for wailing before their death, saying, "If the wailing woman does not repent before" the time of "her death, she will be made to stand on the Day of Judgment," the wailing woman, who did not repent, will be made to stand and will be gathered among the standing people to be exposed on the Day of Judgment, as a recompense for her wailing, while wearing a garment of pitch, which is molten copper or paint used for painting. It is also said: that it is grease with which the scabby camel is rubbed to burn the mange, and its heat could reach the inside. "And a chemise of mange," "dir‘" (chemise) is a kind of women's shirts, i.e., she will be wearing another chemise of mange. This means that all her skin will be scabious and will act like a chemise covering her skin and sticking to her the way a chemise covers and sticks to her. He restricted repentance to the time before death to make it known that one of the conditions of repentance is for the repentant to repent while having hopes that he will still live and might commit the act for which he is repenting. This is supported by what is mentioned in the Book of Allah: {However, repentance is not for those who commit evil deeds until death approaches one of them; he then says, “Now I repent.”} [Surat an-Nisā’: 18]
Such a punishment is for wailing and enumerating the dead person's merits because both acts involve objection to Allah's decree. As for crying out of sadness and mercy for the deceased person, there is nothing wrong with that, as the Messenger of Allah (may Allah's peace and blessings be upon him) said: "This is mercy that Allah has placed in the hearts of His slaves. Verily, Allah shows mercy to those of His slaves who are merciful." [Narrated by Al-Bukhāri and Muslim]
The Hadīth includes one of the signs of the Prophet's prophethood.
It warns against boasting of noble ancestries and against slandering lineages.
It calls for preserving people's honor and refraining from slander.
It clarifies the fact that one's value depends on his personality and deeds, not on his forefathers' feats.
It warns against wailing over the dead.
It emphasizes that rain comes from Allah Almighty, and the stars have nothing to do with it. So, water should be sought from none but the Creator and the Omnipotent, who can make the rainfall..

943

Jābir ibn ‘Abdullāh reported: The Prophet (may Allah's peace and blessings be upon him) made a speech one day and mentioned a man from among his Companions who died and was shrouded in a shroud of bad quality and was buried at night. The Prophet (may Allah's peace and blessings be upon him) rebuked that a man should be buried at night until prayer was offered over him, except when one is forced to do that. And the Prophet (may Allah's peace and blessings be upon him) said: "When one of you shrouds his brother, he should make his shrouding good.".

Commentary : The burial of a Muslim is part of the honor granted to him by Allah Almighty. The Prophet (may Allah's peace and blessings be upon him) taught his Ummah how to take care of the dead Muslims, including washing, shrouding, burying, and following the funeral procession, as well as other duties and Sunnah acts.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) delivered a sermon to his Companions one day and admonished them. In his sermon, he mentioned a man from among his companions who died and was shrouded in a shroud that was unbelievably bad or not completely concealing; moreover, he was buried and put into his grave at night. So, the Prophet (may Allah's peace and blessings be upon him) rebuked, prohibited, and banned his Companions from repeating an act like this with their dead brother, given his rights upon them. This includes burial at night. Indeed, a dead person should be buried during the daytime so that a lot of people can offer prayer for him, more than the people who would pray for him at night, or so that the Prophet (may Allah's peace and blessings be upon him) could offer the prayer for him, which is another reason for those who died during his lifetime. This also means that the burial of a dead person should be delayed until the morning, if it is hoped that those who will bless him will join the prayer.
And he clarified to them that burial at night should only occur in the case of necessity, like fearing that the body may decay. Then, the Prophet (may Allah's peace and blessings be upon him) said: "When one of you shrouds his brother, he should make his shrouding good." This is intended to direct, teach, and enjoin excellence in shrouding the dead. Excellence, however, does not mean extravagance or immoderation in choosing the shroud or that it should be expensive. Rather, the intended meaning is that it should be clean, pure, thick, concealing, and of the same type of clothing he mostly wore in his life, neither finer nor lower in quality.
In the Hadīth: We are enjoined to use a good shroud, without extravagance or stinginess.
And in it: Demonstrating the Prophet's care about the conditions of his Companions (may Allah be pleased with them) whether they were alive or dead.

947

‘Ā’ishah reported that the Prophet (may Allah's peace and blessings be upon him) said: "No group of Muslims numbering a hundred offer the funeral prayer over a dead person, and all of them intercede for him, except that their intercession for him will be accepted.".

Commentary : The religion of Islam is a religion of bounty and abundant giving from Allah, as He made the Muslims intercessors for one another. The Prophet (may Allah's peace and blessings be upon him) urged that a Muslim should attend the funeral of his fellow Muslim and made that one of the rights due to the Muslims among themselves.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that if a Muslim dies and a group of Muslims numbering a hundred offer the funeral prayer for him, "and all of them intercede for him," i.e., they ask Allah Almighty to pardon his sins and crimes and they supplicate for him, in such a case, people's intercession for him will be accepted and their supplication for him will be answered. But two conditions should be met here: First: Those who intercede for him should be sincere in their supplication and should ask Allah to forgive him. Second: They should be Muslims and numbering a hundred persons, and they should include no one who associates anything with Allah.
Other Hadīths are reported with lesser than this number, such as forty or three rows. It was said: Informing that the intercession of forty people is accepted does not necessarily mean that the intercession of a lesser number is not accepted, and the same holds true for the number of forty people along with three rows. Hence, all Hadīths are applicable, and the intercession is valid with the lesser of two numbers, the three rows or forty persons.
In the Hadīth: Urging the increase of a group offering the funeral prayer, and they are required to reach this number, which is one of the requirements for salvation
And in it: Those offering the funeral prayer for a dead person are intercessors for him.
And in it: Stressing the significance of sincerity in supplicating for the dead..

948

Kurayb, the freed slave of Ibn ‘Abbās, related from ‘Abdullāh ibn ‘Abbās that a son of his died in Qudayd - or in ‘Usfān - and he said: "O Kurayb, look and see how many people gathered for him." He said: I went out and found that people had gathered for him. I informed him about that, and he said: "Do you think they are forty?" He said: 'Yes.' He said: "Bring him out, for indeed I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'No Muslim man dies, and forty men, who associate nothing with Allah, attend his funeral except that Allah will accept their intercession for him.'".

Commentary : The bounty and giving of Allah Almighty is great. He made the Muslims intercessors for one another, and the Prophet (may Allah's peace and blessings be upon him) urged that a Muslim should attend the funeral of his fellow Muslims and rendered it one of the rights of Muslims upon one another.
In this Hadīth, Kurayb, the freed slave of ‘Abdullāh ibn ‘Abbās, relates that a son of ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) died, and he was present with him, "in Qudayd", a place of water between Makkah and Madīnah, which is located 150km away from Makkah and lies to its northeast, "or in ‘Usfān", a town located 80km to the northwest of Makkah. These are two places close to Makkah. ‘Abdullāh (may Allah be pleased with him) ordered Kurayb to go out and tell him about the number of people who had gathered to attend his funeral procession and prayer. Kurayb went to see the people and then informed them about their gathering and number. Thereupon, Ibn ‘Abbās (may Allah be pleased with him) said to him: "Do you think?" i.e., do you estimate their number to be forty men? Kurayb replied: 'Yes.' In the version by Ibn Mājah, Ibn ‘Abbās said: "How many do you see? Forty?" I said: "No, they are more than that." So, Ibn ‘Abbās (may Allah be pleased with him) asked those with him to bring the funeral of his son to the people gathered in the mosque to offer prayer for him and bury him. Then, he said: "For indeed I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'No Muslim man dies and forty men... attend his funeral'", praying and supplicating for him, and they believe in Allah and associate none with Him in worship. In the version by Ibn Mājah: "No forty believers intercede for a believer." intercession here means request. Those attending the funeral prayer ask Allah Almighty to pardon the sins of the deceased, "except that Allah will accept their intercession for him", i.e., He will accept their intercession for that dead Muslim, out of His grace and bounty, and forgive him.
It is required to increase the number of those who attend the funeral prayer as much as possible, and they are required to reach this number that entails success. This is conditional upon two things: First: They should be intercessors for him, i.e., sincere in supplicating and asking Allah's forgiveness. Second: They should be Muslims and include none who associates anything with Allah.
Other reported Hadīths mention a different number, like one hundred or three rows. So, it is said that intercession by a hundred people will be accepted, but it does not necessarily mean that intercession by a lesser number will not be accepted. The same holds true for the forty men and the three rows. Hence, all the relevant Hadīths are applicable. Intercession is valid by the lesser of the two: by three rows or forty persons; this is because when Allah Almighty promises forgiveness two times in one sense, and one of them is easier than the other, it is His unchanging way that He does not decrease the promised bounty after that. Instead, He gives more out of his bounty and favor from Him toward His servants. It is also probable that the Prophet (may Allah's peace and blessings be upon him) was informed about the acceptance of intercession by a hundred persons. He was informed about it, and then he was informed about the acceptance of intercession by forty persons and then by three rows, even if their number is lesser, yet he was informed about that.
The Hadīth mentions that those who attend the prayer for a dead person are intercessors for him.
It urges Muslims to attend the prayer for the deceased and increase the number of those who attend..

957

‘Abdur-Rahmān ibn Abi Layla reported: Zayd used to make four Takbirs upon our funerals, and he once made five Takbirs. So, I asked him (about that) and he said: "The Messenger of Allah (may Allah's peace and blessings be upon him) used to make Takbirs like that.".

Commentary : The funeral prayer is one of the due rights to one another among the Muslims. It is mercy towards the dead person, as it was prescribed for supplication for him. A Muslim who offers prayer for a dead person should earnestly supplicate for him to be forgiven and shown mercy.
In this Hadīth, the Tābi‘i ‘Abdur-Rahmān ibn Abi Layla relates that the Companion Zayd ibn Arqam (may Allah be pleased with him) would mostly make four Takbīrs upon "the funerals," a term that refers to the dead person in the bier. This was the approach of most of the scholars among the Companions. Then, he (may Allah be pleased with him) one day made five Takbīrs at a funeral. So, ‘Abdur-Rahmān ibn Abi Layla asked him about the reason behind the fifth Takbīr, and Zayd (may Allah be pleased with him) informed him that the Prophet (may Allah's peace and blessings be upon him) would make five Takbīrs in some funeral prayers.
The objective of the prayer for a dead person is to supplicate and ask forgiveness for him. Supplication for the dead person occurs after the third Takbīr. A person should supplicate inaudibly with the best things he can recall, and he should be sincere in supplicating for the dead one..

962

Wāqid ibn ‘Amr ibn Sa‘d ibn Mu‘ādh reported: Nāfi' ibn Jubayr saw me standing as we were attending a funeral. He was sitting and waiting for the funeral to be held. He said to me: "What makes you stand?" I said: "I am waiting for the funeral to be held, as per a Hadīth reported by Abu Sa‘īd al-Khudri." Thereupon, Nāfi 'said: "Verily, Mas‘ūd ibn al-Hakam related to me that 'Ali ibn Abi Tālib reported: The Messenger of Allah (may Allah's peace and blessings be upon him) stood up and then sat down.".

Commentary : With its tolerant Shariah, Islam affirms the value of the human soul, from its birth to its death, and holds it in high status, as revealed by these rulings enjoined with regard to it, even after its departure from life. This clearly manifests that Islam devotes attention to the funerals and burial of the dead and taking them to the graves and Barzakh (the period between death and resurrection), where they wait for the Day of Judgment.
In this Hadīth, the Tābi‘i Wāqid ibn ‘Amr ibn Sa‘d ibn Mu‘ādh informs that the Tābi‘i Nāfi‘ ibn Jubayr saw him while he was at a funeral - a term that refers to a deceased in a bier - and was standing for the funeral. Meanwhile, Nāfi‘ ibn Jubayr "was sitting and waiting for the funeral to be placed" in the grave. Nāfi‘ ibn Jubayr asked him why he was standing - a disapproving questioning. Wāqid ibn ‘Amr answered him: that he was waiting for the funeral to take place, in accordance with the Hadīth in which Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "When you follow a funeral, do not sit down until it takes place." Narrated by Al-Bukhāri and Muslim. Explaining why he was sitting, Nāfi‘ responded to him with the Hadīth narrated by Mas‘ūd ibn al-Hakam from ‘Ali ibn Abi Tālib (may Allah be pleased with both of them), who reported that the Messenger of Allah (may Allah's peace and blessings be upon him) would initially stand up for funerals but later abandoned standing and would sit down. ‘Ali's words "and then sat down" may also mean that he would sit down after the funeral passed him by and went away from him.
The Hadīths reported on the Prophet (may Allah's peace and blessings be upon him) standing and sitting for funerals, indicating that his sitting abrogated his standing. It is also said that this is not abrogation; instead, it points out that standing is unnecessary..

963

‘Awf ibn Mālik reported: The Messenger of Allah (may Allah's peace and blessings be upon him) offered the funeral prayer, and I memorized his supplication as he said: "O Allah, forgive him and have mercy on him. Make him safe and pardon him. Make his Nuzul (welcome treat or gift) an honorable one, broaden his entry, and wash him with water, snow, and hail, and cleanse him of sins as a white garment is cleansed of dirt. Give him in exchange a home better than his home, a family better than his family, and a spouse better than his spouse. Admit him into Paradise and protect him from the punishment of the grave, or from the punishment of Hellfire." He said: Until I wished I had been that deceased person..

Commentary : The objective of prayer for a deceased person is to supplicate for him and ask Allah's forgiveness for him. Many supplications are reported from the Prophet (may Allah's peace and blessings be upon him), to be said in the funeral prayer. It is preferred that the praying person use these supplications that are reported from the Prophet (may Allah's peace and blessings be upon him). But there is nothing wrong if one says other supplications. Supplication for the deceased person is made after the third Takbīr; one should supplicate secretly with the best of what he can recall, yet he should be sincere in supplicating for the dead person.
In this Hadīth, ‘Awf ibn Mālik al-Ashja‘i (may Allah be pleased with him) informs that he attended a funeral prayer with the Prophet (may Allah's peace and blessings be upon him), and part of his supplication which ‘Awf (may Allah be pleased with him) memorized is: "O Allah, forgive him" by blotting out the sins and misdeeds. "and have mercy on him" by accepting the acts of piety. "Make him safe," i.e., avert unpleasant things from him and make him safe from the punishment. "and pardon him," i.e., pardon the sins he committed and his shortcomings in the acts of worship. "Make his Nuzul (welcome treat or gift) an honorable one." The word Nuzul originally means the food prepared for the guest. It here refers to what Allah gives to His servant when he meets Him and honors him therewith. "broaden his entry," i.e., broaden the place of his entry in which he enters - that is his grave - lest it may become narrow for him. This is part of the bliss of the believer in the grave. The grave is either broadened for the one buried in it or made narrow for him. "and wash him with water, snow, and hail." Hail is pellets of ice descending from the clouds of the sky, which means: Purify him from the sins and misdeeds thereby, just as these things are means of purification from uncleanness and dirt. He combined them for emphasis. In other words, purify him from sins by the various kinds of forgiveness. He mentioned snow and hail because they are cold, and he mentioned water because it cleans, whereas the punishment for sins is hot. So, it was appropriate to mention snow along with water. Thus, water will do the cleaning, and snow and hail will do the cooling. "and cleanse him of sins." This is a supplication for cleansing in the sense of purification from sins, as a white garment is cleansed of dirt. Thus, what is conceived is compared to what is perceived. This affirms what is mentioned before and is meant to emphasize purification from sins and misdeeds. "Give him in exchange a home better than his home," i.e., compensate him and give him palaces or a vast grave that is better than his house in this transient world. And give him in exchange "a family better than his family," those who are his relatives in the world, such as his mother, maternal aunt, daughters, father, son, and the like. The wife is excluded from this, as he singled her out after that. It was also said: Family here refers to servants. "and a spouse better than his spouse," i.e., give him a wife from the houris (Hūr al-‘Īn) or from the women of the world in Paradise. It was also said: The exchange of family and wife means the exchange of traits, not people. "Admit him into Paradise." This is a supplication for him to enter Paradise directly, without prior punishment. "and protect him from the punishment of the grave" after he enters it. Or he said: "Protect him from the punishment of Hellfire" in the Hereafter.
‘Awf ibn Mālik (may Allah be pleased with him) added that after hearing this supplication from the Prophet (may Allah's peace and blessings be upon him), he wished he had been that deceased person, given the great reward and forgiveness entailed by this supplication for him, and so as to reap benefit of the Prophet's supplication, for the Prophet's prayer and supplication are more likely to be accepted and materialized than others.
In the Hadīth: Supplication in the funeral prayer, which is the most important part of its objective
And in it: Establishing the existence of the punishment of the grave.

965

Jābir ibn Samurah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) offered the funeral prayer for Ibn ad-Dahdāh. Then, an unsaddled horse was brought to him, and a man hobbled it and rode it. It kept bounding with him on its back, and we followed it and ran after it. He said: A man among the people said that the Prophet (may Allah's peace and blessings be upon him) said: "Many are the hanging - or drooping - bunches in Paradise for Ibn ad-Dahdāh." [And in a version]: For Abu ad-Dahdāh..

Commentary : This Hadīth describes one of the Prophet's conditions and guidance regarding funerals: following the funeral on foot or riding. It also includes a lot of ethics. Jābir ibn Samurah (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) offered the funeral prayer for the Companion Ibn ad-Dahdāh (may Allah be pleased with him). In the version by An-Nasā’i: "The Messenger of Allah (may Allah's peace and blessings be upon him) went out for the funeral of Abu ad-Dahdāh." He is Thābit ibn ad-Dahdāh an ally of the Ansār, nicknamed Abu ad-Dahdāh. It is also said: Abu ad-Dahdāha. The Prophet's prayer brings Allah's mercy to the dead person. Then, "an unsaddled horse" was brought to the Prophet (may Allah's peace and blessings be upon him). In another version by Muslim: "An unsaddled horse was brought to the Prophet (may Allah's peace and blessings be upon him), which he rode after leaving the funeral of Ibn ad-Dahdāh." So, it indicates that he rode the horse after finishing the burial. "and a man hobbled it," i.e., he held it and prevented it from moving until the prophet (may Allah's peace and blessings be upon him) rode it. The horse kept bounding and moving, i.e., jumping and taking short steps. The Prophet (may Allah's peace and blessings be upon him) was moving at the front, and the people were walking behind him.
Then, Simāk ibn Harb informed that one of those sitting with Jābir (may Allah be pleased with him), as narrated in Musnad Ahmad, related: A man who was sitting with us in the gathering of Jābir ibn Samurah reported that the Prophet (may Allah's peace and blessings be upon him) said about Abu ad-Dahdāh: "Many are the hanging - or drooping - bunches in Paradise for Ibn ad-Dahdāh." This is a glad tiding by the Prophet (may Allah's peace and blessings be upon him) regarding Abu ad-Dahdāh. In Arabic, ‘Adhq means palm tree, and ‘idhq means a branch in a palm tree. The intended meaning here is the branch, for he said: hanging or drooping.
The reason behind the Prophet (may Allah's peace and blessings be upon him) making this statement is found in a Hadīth narrated by Ahmad in his Musnad Collection, in which Anas ibn Mālik (may Allah be pleased with him) reported: When this verse: {Who is it that will lend to Allah a goodly loan.} [Surat al-Baqarah: 245] was revealed, Abu ad-Dahdāh gave in charity a garden comprising six hundred palm trees, and his wife was in the garden. He came and said: O ’Umm ad-Dahdāh, go out, for I have lent it to my Almighty Lord. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Many are the heavy bunches in Paradise for Abu ad-Dahdāh." Heavy here indicates that the bunches have abundant fruits. It is as if he (may Allah's peace and blessings be upon him) repeated this statement upon the death of this man.
The Hadīth shows the merit and virtue of Abu ad-Dahdāh (may Allah be pleased with him).
A group may walk along with their leader while he is riding.
There is nothing wrong if a follower serves his leader, with his consent..

966

‘Āmir ibn Sa‘d ibn Abi Waqqās reported: Sa‘d ibn Abi Waqqās said during his illness in which he died: "Make a Lahd (a niche in the side of the grave) for me and set up mud bricks over me as was done with the Messenger of Allah (may Allah's peace and blessings be upon him).".

Commentary : The Companions (may Allah be pleased with them) used to seek out the Prophet's guidance and try to emulate him in all his conditions, both in his lifetime and death. In this Hadīth, Sa‘d ibn Abi Waqqās (may Allah be pleased with him) set a clear example in following the Prophet (may Allah's peace and blessings be upon him). ‘Āmir ibn Sa‘d ibn Abi Waqqās relates that his father Sa‘d (may Allah be pleased with him) said during his illness in which he died: "Make a Lahd for me," i.e., dig a niche for me where I will be buried. Lahd is the crevice dug in the side of the grave to place the dead person therein. Then, he said: "and set up mud bricks over me," i.e., place over me the bricks made of mud. The bricks should be lined and arranged above one another without any adhesive in between. The version by Abu Nu‘aym in Al-Mustakhraj has this addition: "And throw dust upon me." Then, clarifying the reason for his choosing that, for he wanted what was done to the grave of the Messenger of Allah (may Allah's peace and blessings be upon him) to be done to his grave too.
In the Hadīth: The dead person is buried in the Lahd and the stones are set up over him..

967

Ibn ‘Abbās reported: A red velvet cloak was put in the grave of the Messenger of Allah (may Allah's peace and blessings be upon him)..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was highly revered during his lifetime and after his death, and he is favored in the sight of Allah and was held in high esteem among his Companions. He passed away and was buried in the place where he died, and that was the room of the Mother of the Believers' Ā’ishah (may Allah be pleased with her).
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) informs that when the Messenger of Allah (may Allah's peace and blessings be upon him) died, a red velvet cloak was put in his grave. The cloak is a garment with edges, which are strings remaining at its two sides, apart from its reinforced border. This cloak was thrown by Shokrān, the freed slave of the Messenger of Allah (may Allah's peace and blessings be upon him), according to the version by At-Tirmidhi. It is said: He disliked that it should be worn by anyone after him (may Allah's peace and blessings be upon him), as the Prophet (may Allah's peace and blessings be upon him) used to wear it and sit over it. So, Shokrān did not like that it be used by anyone after the Prophet (may Allah's peace and blessings be upon him)..

968

Thumāmah ibn Shufayy reported: We were with Fadālah ibn ‘Ubayd in the land of the Romans, at Rūdis. A companion of ours died. So, Fadālah ibn ‘Ubayd commanded that his grave be leveled. Then, he said: "I heard the Messenger of Allah (may Allah's peace and blessings be upon him) command that it be leveled.".

Commentary : Burial is one of the things by which a dead person is honored. A Muslim should follow the Prophet's guidance in all matters. One of these is the manner of burying the dead and the shape and condition of the grave after burial. The Companions (may Allah be pleased with them) were extremely keen to follow this Prophetic guidance.
In this Hadīth, the Tābi‘i Thumāmah ibn Shufayy relates that he was with the Companion Fadālah ibn ‘Ubayd (may Allah be pleased with him) on an expedition "in the land of the Romans, at Rūdis" is a Greek island situated east of the Mediterranean Sea and located midway between the main Greek islands and Cyprus. Rūdis was conquered in 53 A.H., during the reign of Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him). A Muslim man from their companions passed away. So, Fadālah ibn ‘Ubayd (may Allah be pleased with him) commanded that this man be buried. After the dust was thrown over him, he commanded that his grave be leveled and blotted out and that it should not be raised or prominent. Then, Fadālah said: "I heard the Messenger of Allah (may Allah's peace and blessings be upon him) commanding that it be leveled" i.e., the grave should be leveled to the ground and not be raised a lot; rather, it should be raised as high as a hand span, and it should be flattened or embossed, which is more appropriate so that it can be recognized as a grave and thus be protected from being sat on or trodden.
The Hadīth contains the command that the graves should be leveled and not be raised above the ground.
It indicates that those killed in wars should be buried, and their corpses should not be left without concealment..

969

Abu al-Hayyāj Al-Asadi reported: ‘Ali ibn Abi Tālib said to me: "Shall I not send you with the same instructions as the Messenger of Allah (may Allah’s peace and blessings be upon him) sent me with? Do not leave any statue without blotting it out or any raised grave without leveling it." [In a version]: And he said: and any image without blotting it out..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen to remove anything that pointed to the traces of Jāhiliyyah, which included their keenness on extolling images, the dead, and the graves.
In this Hadīth, the Tābi‘i Abu al-Hayyāj al-Asadi relates that ‘Ali ibn Abi Tālib (may Allah be pleased with him) said to him: Shall I not send you for something the Messenger of Allah (may Allah's peace and blessings be upon him) sent me for, and appoint you as a leader in charge of that, as the Messenger of Allah (may Allah's peace and blessings be upon him) appointed me as a leader in charge of it? The Prophet (may Allah's peace and blessings be upon him) ordered ‘Ali not to leave any 'statue', i.e., an image of a living being, without eliminating and abolishing it, by cutting off its head, changing its face, and so on; and not to leave any raised grave without leveling it and making it like the surrounding area. Taswiyah (leveling) may also mean making it sound and compliant with the Shariah. Or it means: flattening, that it should not be raised a lot above the ground, but only as high as a hand span. It is more appropriate to make it flat or a saddle high. What is intended here is the grave upon which a structure is built, and it becomes raised, not the grave upon which sand, pebbles, or stones are placed for identification, so that no one should trample or sit on it, and there is no use in building over it; hence, it was prohibited.
In the Hadīth: The command to remove statues and idols
And in it: The command to level raised graves
And in it: Removing what is wrong with one's hand in case a person has authority or ability to do so.

970

Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade plastering a grave, sitting on it, and building over it..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was the keenest among people on eliminating the traces of Jāhiliyyah, like building over the graves and raising them, for this involves a waste of money and boastfulness, as well as other things that do not befit the Hereafter and the state of death and decay. He was also keen on directing the Muslims to what shows honor for one another both in this life and after death.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade "plastering the grave." In a version by Muslim: "It was forbidden to plaster the graves with gypsum," i.e., to build them with gypsum and paint them, for this involves veneration and immoderation. And he (may Allah's peace and blessings be upon him) forbade "sitting on it," as this denotes disregard for the right of his fellow Muslim. In a Hadīth by Muslim, Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "It is better for one of you to sit on a live coal, which will burn his clothes and get to his skin than to sit on a grave!" This is a stern warning and emphatic prohibition against sitting on a grave. And he forbade "building over it." This probably means building over the very grave to raise it, or building around it, like constructing a tent, a mosque, or the like around the grave. Both are prohibited, for this belongs to the practices of the people of Jāhiliyyah and it involves a waste of money.
So, the prohibition mentioned in the Hadīth comprises two types: going to excess as well as neglect regarding the graves. The dead people should not be insulted by trampling and sitting on their graves, nor should people show them immoderate reverence by constructing a building there and extolling them in a way that leads to certain forbidden things and evils..

971

Abu Hurayrah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "It is better for one of you to sit on a live coal and it burns his clothes and gets to his skin than to sit on a grave.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen to direct the Muslims to what demonstrates honor among themselves, both in life and after death. So, in this Hadīth, he prohibited sitting on the graves and was vehement in this prohibition. He (may Allah's peace and blessings be upon him) informed and warned that if a person sits on a piece of inflaming fire and this live coal burns his clothes and reaches his skin, which involves tremendous harm and severe pain, this burning of his clothing and skin is better and easier for him than sitting on a grave. This is a stern warning and emphatic prohibition from sitting on graves. He forbade sitting on graves because this constitutes belittlement of the rights of fellow Muslims, even if they are dead.
The usual practice regarding the graves is only to visit them and supplicate there while standing, as the Messenger of Allah (may Allah's peace and blessings be upon him) used to do when he headed to the Baqī' cemetery. He would say: "Assalāmu ‘alaykum ahl ad-diyār min al-mu’minīn wa al-muslimīn, wa inna in shā’ Allah la lāhiqūn; as’al Allah lana wa lakam al-‘āfiyah" (Peace be upon the dwellers of this place among the believers and Muslims. Indeed, we will join you, Allah Willing. I ask Allah for safety for you and us). Narrated by Muslim..

972

Abu Marthad al-Ghanawi reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Do not sit on the graves and do not pray towards them.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen to direct the Muslims to what demonstrates honor among themselves, both in life and after death. So, he prohibited sitting on the graves, and he was vehement in this prohibition.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "Do not sit on the graves," for this shows disregard for the rights of fellow Muslims. In another Hadīth narrated by Muslim, the Prophet (may Allah's peace and blessings be upon him) stated that sitting on lively embers is better than sitting on the graves. The usual practice regarding the graves is to only visit them and supplicate there while standing, as the Messenger of Allah (may Allah's peace and blessings be upon him) used to do when he headed to the Baqī‘ cemetery. He would say: "Peace be upon the dwellers of this place among the believers and Muslims. Indeed, we will join you, Allah Willing. I ask Allah for safety for us and you." [Narrated by Muslim] Then, the Prophet (may Allah's peace and blessings be upon him) said: "and do not pray towards them," i.e., do not pray, facing the graves. This is to differ from the Jews and the Christians who used to take the graves of their prophets and righteous ones as places of worship, in exaltation of them. And they would probably do there things that are only due to the Creator, the Almighty Lord. This applies to praying upon the grave, towards it, or between two graves, for this leads to the exaltation of the graves and to worshiping them as was the practice during Jāhiliyyah. Excluded from this prohibition is the funeral prayer at the graves, as authentically reported from the Prophet (may Allah's peace and blessings be upon him).
In the Hadīth: It is prohibited to sit on the graves.
And in it: It is prohibited to pray at the graves, between them, or towards them..

Book of Hadith