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

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

1356

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

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

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

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

This hadeeth also teaches us that we should be kind to others, regardless of religion, and propose Islam to young boys too.
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1357

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

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

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

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

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

This hadeeth shows that a young boy can embrace Islam once he has the ability to discern [right from wrong].
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1358

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

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

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

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

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1365

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

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

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

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

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

1367

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

1368

Aboo al-Aswad reported: I came to al- Madinah at a time when the disease was widespread in the Madinah, and while I was sitting beside 'Umar ibn al-Khattaab(may Allah be pleased with him), a funeral procession passed by. The people praised the deceased, and 'Umar ibn al-Khattaab said: "He will certainly enter it." Then another funeral procession passed by, and the people praised the deceased. 'Umar ibn al-Khattaab(may Allah be pleased with him) said: "He will certainly enter it." A third funeral procession passed by, and the people spoke ill of the deceased. He said: "He will certainly enter it." I (Abool-Aswad) asked: "O Chief of the Believers! What do you mean by “He will certainly enter it'?" He replied: "I said the same as was said by the Prophet ﷺ. He ﷺ said, “If four persons testify the righteousness of a Muslim, Allah will grant him Paradise.” We asked: “If three persons testify his righteousness?” He ﷺ replied, “Even three”. Then we asked: “If two?” He ﷺ replied, “Even two.” We did not ask him (regarding the testimony) of one."
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Commentary : Allah has favoured this nation by sending the seal of all Prophets and Messengers, the Master of all Prophets, Prophet Muhammad ﷺ, and made his noble Companions (may Allah be pleased with him), His witnesses on this earth just as He made them on the Day of Judgment witnesses on people; thus, they will testify for the Prophets when their nations claim that they did not convey the message of their Lord to them.

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

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

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

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

It also highlights the importance of being kind to people and treating others in a good manner, and to never manifest evil and bad deeds.
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1373

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

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

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

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

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1375

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

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

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

1377

Narrated AbooHurayrah(may Allah be pleased with him: Allah's Messenger ﷺ used to invoke (Allah): "O Allah! I seek refuge with you from the punishment in the grave, and from the punishment in the Hell fire, and from the afflictions of life and death, and the afflictions of Al-Maseeh Ad-Dajjaal."
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Commentary : The Prophet ﷺ was keen to teach his Companions and nation what to invoke from Allah, and to take refuge in Him from certain evils that may inflict the Muslims, to be protected from them.

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

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

This hadeeth is confirming the punishment in the grave, and serves as evidence to refute those who deny it.
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1379

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

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

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

It has been said that the purposeof this is to show the deceased the punishment or reward that awaits them in the Hereafter; and that the mention of morning and evening is to remind them of this. It has been said that it is possible that all this will be shown to the soul only, but it is also possible that it will be shown to the body and soul together.
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1380

Narrated AbooSa'eed Al-Khudree(may Allah be pleased with him) said: The Messenger of Allah ﷺ said: “When the funeral is placed (on the bier) and the men lift it onto their shoulders, if it was a righteous person it would say: Take me (to my grave) quickly, take me quickly. However, if it was not a righteous person it would say: Woe to it! Where are you taking it! Everything hears it except humans, and if man heard it, he would die."
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Commentary : The Prophet ﷺ would often mention death, andemphasise its torments, naming it the destroyer of pleasures. This was to highlight the enormity of this moment,and to prepare the believers for death.

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

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

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

1381

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

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

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

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

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

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

1382

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

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

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

This narration indicates that the children of Muslims who die [before reaching puberty] are from the people of Paradise. In a narration recorded in SaheehMuslim, ‘Aishah (may Allah be pleased with her) said, when a little boy died,“glad tiding for him! He is a bird amongst the birds of Paradise.” However, the Prophet ﷺ said to her: “Don't you know that Allah created Paradise and He created Hellfire, and He created the dwellers for this (Paradise) and the denizens for this (Hell)?” There is no contradiction between both narrations because it is possible that the Prophet ﷺ intended with his statement to discourage ‘Aishah from hastening to assert that a person is from the people of Paradise or the people of Hell, without having definite evidence. This is because her statement entails that she knows the unseen and affirms the faith of the father of this child, since her statement was concerning a specific person. To say that a specific person is from the people of Paradise is not permissible without having textual evidence, since it is part of the knowledge of the unseen.
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1383

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

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

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

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

973

‘Ā’ishah reported: When Sa‘d ibn Abi Waqqās died, the wives of the Prophet (may Allah's peace and blessings be upon him) sent a message to bring his bier into the mosque so that they should offer prayer over him, which they did. It was placed in front of their rooms, and they offered prayer over him. It was brought out of the Door of Funerals, which was towards the side of Maqā‘id, and news reached them that the people criticized that, saying: It is not appropriate for a bier to be taken into the mosque! This was conveyed to ‘Ā’ishah, and she said: "How quick people are in criticizing what they have no knowledge about! They criticized us that a bier should be brought into the mosque, whereas the Messenger of Allah (may Allah's peace and blessings be upon him) did not offer prayer over Suhayl ibn Baydā’ except deep inside the mosque.".

Commentary : The Companions (may Allah be pleased with them) were the keenest among people on following the Sunnah of the Messenger of Allah (may Allah's peace and blessings be upon him), and they would probably correct one another when it came to unclear matters or confusing to them.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) says when the Companion Sa‘d ibn Abi Waqqās (may Allah be pleased with him) died, and he passed away in his palace in the region of Al-‘Aqīq, ten miles away from Madīnah, in 55 A.H., according to the famous view, and he was carried on the shoulders of men so as to be buried in the Baqī‘, the graveyard of the people of Madīnah, which happened during the caliphate of Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him), and Marawān ibn Al-Hakam was the then-governor of Madīnah. The Prophet's wives sent word to those who were carrying him and asked them to bring the bier - in reference to the deceased person - to the Prophet's Mosque so that the Mothers of the Believers, the Prophet's wives, could offer prayer over him. In a version by Muslim, it was ‘Ā’ishah (may Allah be pleased with her) who asked for that. The bier was brought into the mosque and placed in front of the rooms of the Mothers of the Believers, who offered the funeral prayer over him. After the prayer was finished, he was taken out of the Door of Funerals, i.e., the door of the mosque that was prepared for the passing of funerals; or because the funerals would often pass through this door - given its closeness to the direction of the Baqī‘ - it was called as such. It was located near "the Maqā‘id", which was situated behind the eastern wall of the Prophet's Mosque, east of the noble chamber, where the Imām would stand up to offer the funeral prayer, the Prophet's grave would lay to his right. It was said: "The Maqā‘id" is a place at the door of the mosque reserved for sitting for the fulfillment of needs, performing ablution, and taking rest. And it was said: It was a stone near the house of ‘Uthmān (may Allah be pleased with him) upon which he used to sit. It was also said: It was stairs. News reached ‘Ā’ishah (may Allah be pleased with her) that the people criticized the entry of the bier into the mosque for the funeral prayer. That is because they would usually offer the funeral prayer outside the mosque, in an open space. Thereupon, ‘Ā’ishah said in wonder: "How quickly people are criticizing what they have no knowledge about!" i.e., how quickly they forgot the Sunnah. It was said: How quick they are in maligning and finding faults. It was also said: How quick they are in denying what they do not know, namely the ruling on bringing the bier into the mosque. Therefore, they criticized us for bringing the bier into the mosque. Then, ‘Ā’ishah (may Allah be pleased with her) cited the Prophet's action as evidence, saying: "Whereas the Messenger of Allah (may Allah's peace and blessings be upon him) did not offer prayer for Suhayl ibn Baydā,’" i.e., for his funeral. Suhayl (may Allah be pleased with him) was one of those who engaged in the two immigrations—to Abyssinia and Madinah—and he participated in the battles of Badr and ’Uhud. He (may Allah be pleased with him) died after the Messenger of Allah (may Allah's peace and blessings be upon him) returned from the battle of Tabuk, 9 A.H. "except deep inside the mosque" and within it. This proves that the Prophet (may Allah's peace and blessings be upon him) did offer the funeral prayer in the mosque, even if a few times, but this points to permissibility.
In the Hadīth: The merit of the knowledge of ‘Ā’ishah (may Allah be pleased with her)
And in it: Offering the funeral prayers inside the mosque and outside it
And in it: Offering the funeral prayer by women
And in it: The Sunnah should not be abandoned because some people deny it out of ignorance; rather, it should be demonstrated to the people and taught to those who are ignorant about it..

974

‘Ā’ishah reported, saying: "Should I not tell you about the Prophet (may Allah's peace and blessings be upon him) and me?" We said: 'Yes.' [In a version] from Muhammad ibn Qays ibn Makhramah ibn al-Muttalib that he said one day: "Should I not tell you about me and my mother?" He said: "We thought he meant his mother who gave birth to him." He said: "‘Ā’ishah said: 'Should I not tell you about me and the Messenger of Allah (may Allah's peace and blessings be upon him)?' We said: 'Yes.' She said: 'When it was my turn and the Prophet (may Allah's peace and blessings be upon him) was to spend the night with me, he turned and put down his mantle and took off his shoes and placed them near his feet. Then, he spread the end of his Izār (lower garment) on his bed and lay down until he thought that I had gone asleep. He took hold of his mantle slowly and put on his shoes slowly, and opened the door and went out and then closed it gently. I put on my head cover and my veil and tightened my Izār, and then went out following his steps until he reached the Baqī‘. He stood there for a long time. He then lifted his hands three times, and then returned and I also returned. He hastened his steps, and I also hastened my steps. He ran and I ran too. He came (to the house), and I also came (to the house). I, however, preceded him and entered (the house), and as I lay down in bed, he entered and said: 'What is the matter with you, O ‘Ā’ishah; you are out of breath and your abdomen is heightened?' I said: 'Nothing.' He said: 'Either you tell me or the Gentle and the All-Aware will inform me.' I said: 'O Messenger of Allah, may my father and mother be redeemed for you.' Then, I told him everything. He said: 'So, you were the darkness that I saw in front of me?' I said: 'Yes.' He struck me on the chest, and it was painful, and he then said: 'Did you think that Allah and His Messenger would be unfair to you?' I said: 'Whatever people conceal, Allah knows it. Yes.' He said: 'Jibrīl came to me when you saw me. He called me and he concealed it from you. I responded to his call, but I too concealed it from you, as he would never come to you while you are undressed. I thought that you had gone asleep, and I did not like to awaken you, fearing that you might be afraid of being left alone. Jibrīl said to me: 'Your Lord commands you to go to the inhabitants of the Baqī‘ and seek forgiveness for them.'’ I said: 'O Messenger of Allah, what should I say to them?' He said: 'Say: Peace be upon the inhabitants of this place among the believers and Muslims. May Allah have mercy upon those of us who went before and those who will go later, and we will join you, Allah Willing.’’”.

Commentary : The Prophet (may Allah's peace and blessings be upon him) was compassionate and merciful towards his Ummah. He used to supplicate for the Muslims while they were alive and dead, and he would teach those who asked what was beneficial to them. His wives (may Allah be pleased with them) were among the people with the most knowledge of his conditions at home.
In this Hadīth, the Tābi‘i Muhammad ibn Qays ibn Makhramah ibn al-Muttalib relates that he heard the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) narrate to the people one day about some situation between her and the Messenger of Allah (may Allah's peace and blessings be upon him). In an exciting manner, she said to those around her: "Should I not tell you about the Prophet (may Allah's peace and blessings be upon him) and me?" i.e., information related to the Prophet (may Allah's peace and blessings be upon him) and his Sunnah in his dwelling and house. People listened to her and replied in the affirmative that she should narrate to them, and in the same interesting manner in another version: Muhammad ibn Qays one day said to his companions: "Should I not tell you about me and my mother?" The people thought he meant his mother who had given birth to him. Yet, he meant our Prophet Muhammad (may Allah's peace and blessings be upon him) and the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her), as Allah Almighty says: {The Prophet has a greater claim over the believers than their own selves, and his wives are their mothers.} [Surat al-Ahzāb: 6] Then, he mentioned that she (may Allah be pleased with her) told him that when it was her night in which the Prophet (may Allah's peace and blessings be upon him) would stay with her, he turned to his bed in which he would lie down. It was said: He departed from the mosque after the ‘Ishā’ prayer and turned back to his bed, took off his clothing and shoes, and placed them near his legs so that he could put them on when he got up to leave. He spread his Izār - the garment that covers his lower body - over the bed and slept on it. The Prophet (may Allah's peace and blessings be upon him) lay down in bed to sleep, but he only remained in this state of lying down for as long as he thought that ‘Ā’ishah (may Allah be pleased with her) had lain down and slept. He took his garment gently and calmly, lest she might get up from her sleep. And he wore his shoes, also in a calm and gentle way. He opened the door, went out of the house, and closed the door calmly and gently, without making a sound. He did all that in a subdued and calm manner out of compassion toward her, lest he awaken her, and thus he would leave her awake, and she might feel solitude and loneliness in the darkness of night.
‘Ā’ishah (may Allah be pleased with him) sensed the departure of the Prophet (may Allah's peace and blessings be upon him) and she wore her garment from above her head, covered her head with a veil, and used her Izār as a cover whereby she concealed her face. Then, she went after the Prophet (may Allah's peace and blessings be upon him) to know where he was about to go. She found that he had left and headed towards the Baqī‘, the graveyard of the people of Madīnah located on the eastern side of the Prophet's Mosque. The Prophet (may Allah's peace and blessings be upon him) stood up in the Baqī‘ to supplicate for its people. He stood for a long time and then raised his hands supplicating for them three times. When a supplication is repeated, it is more likely to be accepted. After he had finished, the Prophet (may Allah's peace and blessings be upon him) left the Baqī‘ and headed home. ‘Ā’ishah (may Allah be pleased with her) left her place before she could be seen by the Prophet (may Allah's peace and blessings be upon him). The Prophet (may Allah's peace and blessings be upon him) quickened his steps, and so did ‘Ā’ishah (may Allah be pleased with her). He ran moderately at a pace faster than walking. So, ‘Ā’ishah (may Allah be pleased with her) jogged. Thereupon, he increased the intensity of his running, and ‘Ā’ishah (may Allah be pleased with her) increased the intensity of her running as well.
‘Ā’ishah (may Allah be pleased with her) reached there ahead of him and entered the house. Once she lay down in her sleeping place, the Prophet (may Allah's peace and blessings be upon him) entered after her. He asked her: "What is the matter with you, O ‘Ā’ishah?!" He called her name with a shortened form out of gentleness and cordiality. "you are out of breath," which happens to a person when he walks fast or talks in a nervous way. "and your abdomen is heightened?" What is the reason behind the disturbance of your body and your breathlessness? She informed him that there was nothing in her that caused that. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to her: "Either you tell me" about the reason for your disturbance and breathlessness, "or the Al-Latīf (the Gentle)," the Compassionate towards His servants "and the Al-Khabīr (the All-Aware)" the Knower of their conditions, apparent and hidden "will inform me" about the reason for your disturbance and breathlessness. ‘Ā’ishah (may Allah be pleased with her) replied: "O Messenger of Allah, may my father and mother be redeemed for you," may my parents be redeemed to protect you from any harm. She told him about the reason and that she walked after him to find out where he was going. Thereupon, the Prophet (may Allah's peace and blessings be upon him) understood and knew that she was the person he saw while returning. So, he said to her: "So, you were the darkness," i.e., the person that I saw in front of me when I returned from the Baqī‘? She said: Yes. So, the Prophet (may Allah's peace and blessings be upon him) pushed her hard, or struck her on her chest with his fist, causing pain to her. Then, he said to her: "Did you think that Allah and His Messenger would be unfair to you?" i.e., that Allah and His Messenger would wrong you. The meaning: Did you think that I have wronged you by giving you your day and turning to someone else? The mention of Allah is a preparation and prelude for the mention of His Messenger. He is not meant by the word 'unfairness'. His mention affords respect to the Messenger and indicates that the Messenger would not do anything without permission from Allah Almighty.
Confirming the Prophet's statement, ‘Ā’ishah (may Allah be pleased with her) said: "Whatever people conceal," i.e., anything a person conceals and hides from others, "Allah knows it," for He is the One Who knows the innermost thoughts. This seems to be an acknowledgment by her of this thinking.
Then, the Prophet (may Allah's peace and blessings be upon him) informed her about the reality of what he did and his leaving at that time, namely that Jibrīl (peace be upon him), the angel in charge of the revelation, came to him when ‘Ā’ishah (may Allah be pleased with her) saw the Prophet (may Allah's peace and blessings be upon him) get up from his bed. So, Jibrīl (peace be upon him) called out to him from outside the room and hid his call from ‘Ā’ishah (may Allah be pleased with her) so that she would not hear it. The Prophet (may Allah's peace and blessings be upon him) answered him and responded to his call and hid his response from ‘Ā’ishah (may Allah be pleased with her). Then, he clarified to her the reason for this concealment, saying that Jibrīl (peace be upon him) called out to him from outside the room because he would not enter the room of ‘Ā’ishah (may Allah be pleased with her) when she was undressed. Also, the Prophet (may Allah's peace and blessings be upon him) told her that upon leaving, he thought that she had slept; so, he disliked awakening her and feared she might feel gloomy if he had left her awake alone in the darkness of the night.
Then, when he went out to Jibrīl (peace be upon him), he said to him: "Your Lord commands you to go to the dwellers of the Baqī‘ graveyard and seek forgiveness for them," i.e., supplicate and ask Allah Almighty to forgive their sins. Whereupon, ‘Ā’ishah (may Allah be pleased with her) asked: "'O Messenger of Allah, what should I say to them" if I want to visit them? This applies to the people of the graves in general. In other words: What dhikr and supplication should I say when I visit the graves? So, the Prophet (may Allah's peace and blessings be upon him) taught her to say: "Peace be upon the dwellers of these dwellings among the believers and Muslims;" the Prophet (may Allah's peace and blessings be upon him) called the place of the graves a dwelling and dwellings, for they are gathered therein like the living people in houses. "May Allah have mercy upon those of us who went before," i.e., those who died before us. "of us," the community of believers. "and those who will go later," i.e., those who will die later, after us. "and we will join you, Allah willing," in dying while being Muslims. His statement "Allah willing" does not denote doubt; rather, it was for seeking blessing and complying with Allah's command to him: {And never say about anything, “I will surely do this tomorrow*," without adding: "if Allah wills"} to the rest of the verse. [Surat al-Kahf: 23-24]
In the Hadīth: Prolonging and repeating supplication
And in it: Raising one's hands in supplication
And in it: Supplication while standing is more perfect than supplication while sitting in the graveyards
And in it: The Prophet's leniency and mercy
And in it: What should be said upon entering the graveyards
And in it: Greeting the dead is like greeting the living.
And in it: Supplicating for Allah's mercy upon the living and the dead
And in it: Demonstrating women's innate disposition of jealousy
And in it: A husband disciplining his wife by striking her with his hand and the like, even if this causes pain to her
And in it: Visiting the graves by women.

976

Abu Hurayrah reported: The Prophet (may Allah's peace and blessings be upon him) visited the grave of his mother and wept and caused those around him to weep. Then, he said: "I sought permission from my Lord to ask forgiveness for her, but I was not permitted, and I sought permission from Him to visit her grave, and I was permitted. So, visit the graves, for they remind of death.".

Commentary : Mentioning death and visiting the dead and the graves remind one of the Hereafter and the inevitable end for every human. This motivates one to work. The Prophet (may Allah's peace and blessings be upon him) used to visit those buried in the Baqī‘ cemetery.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) relates the story of the Prophet's visit to the grave of his mother and the lessons it offers. The grave of the Prophet's mother was in Al-Abwā’, located between Makkah and Madīnah, 67km away from Rābigh, north of the region of Makkah. During Jāhiliyyah and the early period of Islam, it belonged to the dwellings of Banu Damrah, from the tribe of Kinānah. Today, it belongs to the dwellings of Banu ‘Amr ibn Harb. This visit took place during the year of the Conquest of Makkah, 8 A.H. The reason behind the Prophet's visit to her grave was to seek strong admonition and reminder by watching her grave. This is supported by his statement at the end of the Hadīth: "So, visit the graves, for they remind of death." It was said: The Prophet's visit to her grave, despite her being a disbeliever, was meant to teach the Ummah the rights due to one's parents and relatives. He did not fail to fulfill her rights although she was a disbeliever. When the Prophet (may Allah's peace and blessings be upon him) saw the grave of his mother, he wept, and those around him wept for his weeping.
So, clarifying the reason for his weeping, the Prophet (may Allah's peace and blessings be upon him) said: "I sought permission from my Lord to ask forgiveness for her" - by supplicating for the pardon and elimination of sins - "but I was not permitted" because she was a disbeliever, and it is not permissible to ask for Allah's forgiveness for the disbelievers, for Allah will never forgive them. Allah Almighty says: {Allah does not forgive associating partners with Him but forgives anything less than that for whom He wills.} [Surat an-Nisā’: 48] The Prophet (may Allah's peace and blessings be upon him) said that he sought permission to visit the grave of his mother, and Allah Almighty permitted him to do that. Then, the Prophet (may Allah's peace and blessings be upon him) said: "So, visit the graves, for they," i.e., the graves or visiting the graves" remind of death." Remembrance of death softens the believing hearts, particularly when it is associated with the meanings of elimination, resurrection, questioning, and standing before Allah.
In the Hadīth: It is prohibited to ask for Allah's forgiveness for anyone who dies in a religion other than Islam.
And in it: Visiting non-Muslim parents
And in it: Visiting the graves reminds of death and the Hereafter.
And in it: Weeping during the visit to the graves.

977

Buraydah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I have forbidden you from receptacles; indeed, receptacles - or a receptacle - do not make something lawful or unlawful, and every intoxicant is unlawful.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was concerned about the Muslims and what served their interests and welfare, and he would probably enjoin something or prohibit it at a certain time and under certain circumstances for some purpose and then change the command or prohibition after the end of the circumstances for another purpose.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "I have forbidden you from receptacles," i.e., I have forbidden you before that from some receptacles and vessels which were used for keeping food and drink. These receptacles whose use was forbidden by the Prophet (may Allah's peace and blessings be upon him) include the following: Ad-Dubbā’: The pumpkin, after withering and becoming dry, is used as a receptacle. An-Naqīr: The hole and empty space made in the trunks of palm trees. Al-Muzaffat: What is smeared with the asphalt. Al-Hantam: The green jars among the pottery made of mud, blood, and hair. The Prophet (may Allah's peace and blessings be upon him) forbade them to block the means to what is unlawful, lest intoxication may happen because of them, for these receptacles help in this process; so, the drink may turn into wine while they do not know, and thus they will fall into what Allah prohibited.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "indeed, receptacles - or a receptacle - do not make something lawful or unlawful." A receptacle is a container or vessel. The meaning: These vessels were not prohibited per se, but they were prohibited due to their effect on the drink placed therein, which hastens its transformation into wine. This indirectly indicates that the Prophet (may Allah's peace and blessings be upon him) permitted the use of these receptacles which he used to prohibit; but if what is in them turns into wine, it is prohibited to drink it.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "and every intoxicant is unlawful," i.e., the rule governing whether a vessel is lawful or unlawful is that every drink that covers the mind and causes its loss is unlawful. This statement by the Prophet (may Allah's peace and blessings be upon him) constitutes a key principle in prohibiting the consumption of all intoxicants that cover the mind, with all their different forms and types.
In the Hadīth: Demonstrating Islam's care about the soundness and attentiveness of the mind, for it is the basis of accountability..

977

Buraydah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I forbade you from visiting graves, but you may visit them, and I forbade you from the meat of sacrificial animals after three days, but you may keep it as long as you wish, and I forbade you from wine except in a water-skin, but you may drink it from all kinds of water-skins, yet you must not drink anything intoxicating.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was concerned about the Muslims and what served their interests and welfare, and he would probably enjoin something or prohibit it at a particular time and under certain circumstances for some reason and then change the command or prohibition after the end of the circumstances for another reason.
This is one of the Hadīths that combine abrogating and abrogated rulings. He (may Allah's peace and blessings be upon him) said: "I forbade you from visiting graves, but you may visit them," i.e., I earlier forbade you from visiting graves, for they were not too far from the era of Jāhiliyyah and the worship of idols and the supplication to idols. So, they were prohibited from visiting graves for fear they might say or do any of the things they used to say or do in Jāhiliyyah and for fear that this might be a means leading to the worship of those buried in the graves. But now Islam has become strong, and the foundations of polytheistic visits have been demolished. So, you may visit them, for this inspires softness of the heart, reminds of death and decay, etc., which prompts one to do good and prepare for this day.
Then, the Prophet (may Allah's peace and blessings be upon him) informed that he had initially forbidden the Muslims to store the meat of sacrificial animals for more than three days. This prohibition was for the sake of the poor and needy who came to Madīnah when famine hit the desert. As a result, the desert dwellers entered Madīnah. So, the Prophet (may Allah's peace and blessings be upon him) prohibited the Muhājirūn and the Ansār from storing the meat of sacrificial animals for more than three nights so that they should instead give to those poor and needy people. Then, he gave them the new command, saying: "but you may keep it as long as you wish" i.e., you may store their meat for the period you want. Or the intended meaning: Keep the meat that remains after you have given out what is due to the poor.
Then, the Prophet (may Allah's peace and blessings be upon him) told that he had earlier forbidden the Muslims from drinks prepared in certain containers. This refers to such sweet fruits as raisins, dried dates, figs, or others, that are soaked in water till they turn into wine. He excluded from those vessels the water-skin vessel, which is a leather container that does not make water hot; therefore, the drink does not become intoxicating in a short time. By contrast, other vessels make water hot and turn the drink into an intoxicant. Hence, he allowed them to consume drinks in any container, unless they become intoxicating. He said: "But you may drink it from all kinds of water-skins, yet you must not drink anything intoxicating." The meaning: Drink all kinds of drinks put in vessels and containers, provided that the drink is not intoxicating. Consequently, what is prohibited is intoxicants, not the utensils or vessels themselves.
The Hadīth indicates that a Muslim may store the meat of sacrificial animals for as long as he wishes.
It enjoins visiting graves for reminder and admonition.
It forbids the drinking of intoxicants..

978

Jābir ibn Samurah reported: A man who killed himself with a broad-headed arrow was brought to the Prophet (may Allah's peace and blessings be upon him), but he did not offer the funeral prayer for him..

Commentary : The preservation of life is one of the supreme objectives of the Islamic Shariah, and killing a person unjustly is one of the gravest major sins. The Prophet (may Allah's peace and blessings be upon him) was keen to deter the Muslim from killing himself.
In this Hadīth, Jābir ibn Samurah (may Allah be pleased with him) relates that the bier of one of the Muslim men who had killed himself with a broad-headed arrow, was brought to the Prophet (may Allah's peace and blessings be upon him), but the Prophet (may Allah's peace and blessings be upon him) did not offer the funeral prayer for him by himself, by way of deterring people from acting like the dead person. However, the Companions offered the funeral prayer for him. Likewise, the Prophet (may Allah's peace and blessings be upon him) initially refrained from offering the funeral prayer for a debtor, to deter them from taking borrowing lightly and neglecting repayment. He commanded his Companions to offer the funeral prayer for him. He (may Allah's peace and blessings be upon him) said: "Pray for your companion." Narrated by Al-Bukhāri and Muslim.
In the Hadīth: The graveness of killing people.

982

Abu Hurayrah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "No Zakah is payable on the slave except Zakat al-Fitr.".

Commentary : Zakah is an obligation Allah Almighty ordained upon the rich to be given back to the poor. Allah Almighty and His Messenger (may Allah's peace and blessings be upon him) specified all details and rulings related to this obligation so that the rich would not be wronged and the poor's rights would not be lost.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "No Zakah is payable on the slave except Zakat al-Fitr" i.e., Zakah on personal property is not payable on slaves and slavegirls who serve their owners and are not retained for trade; this is because Zakah is due upon growing wealth, which grows and increases by earning. As for slaves, they are used in the service of their masters and owners. As regards them, their owners either pay only Zakat al-Fitr on their behalf, which is a Sā‘ of food for each slave, or, in case they are slaves with whom their owner does business, he should pay Zakah on the commodities and profits of his trade, if they reach the Nisāb (the minimum Zakatable amount) and witness the passage of one lunar year.
The Hadīth shows Allah's mercy toward His servants, as He pardoned the Zakah on slaves..

987

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Any owner of gold or silver who does not pay what is due on them, on the Day of Resurrection, plates of fire will be heated for him in the fire of Hell, and his side, forehead, and back will be seared with them. When they cool down, they will be heated again and the same process will be repeated during a day the measure of which is fifty thousand years long until judgment is established among the slaves and he will see his path, either to Paradise or to Hellfire." It was said: "O Messenger of Allah, what about camels?" He said: "Any owner of camels who does not pay what is due on them, and part of what is due on them is to milk them on the day they are taken to water, when the Day of Resurrection comes, he will be made to lie down on a vast smooth plain, and they (the camels) will come, more numerous than they have ever been without even a single young one missing thereof. They will trample him with their hooves and bite him with their mouths; as often as the first of them passes over him, the last of them will be made to return and pass over him in a day the measure of which is fifty thousand years, until judgment is established among the slaves and he sees his path, either to Paradise or to Hellfire." It was said: "O Messenger of Allah, what about cows and sheep?" He said: "Any owner of cows or sheep who does not pay what is due on them, when the Day of Resurrection comes, he will be made to lie down on a vast smooth plain and they will come without any of them missing. There will be none among them with twisted horns, without horns, or with a broken horn; they will gore him with their horns and trample him with their hooves; as often as the first of them passes over him, the last of them will be made to return and pass over him in a day the measure of which is fifty thousand years, until judgment is established among the slaves and he will see his path, either to Paradise or to Hellfire." It was said: "O Messenger of Allah, what about horses?" He said: "Horses are of three types: for a man they are a burden, for another man they are a shield, and for a third man they are a source of reward. The one for whom they are a burden is the person who rears them in order to show off, for vainglory, and to oppose the Muslims; so they are a burden for him. The one for whom they are a shield is the person who keeps them for the sake of Allah and then does not forget the right of Allah concerning their backs and their necks, and so they are a shield for him. The one for whom they bring reward is the person who keeps them in a meadow and pasture for the sake of Allah in order to be used for the interest of the people of Islam. Whatever they eat from that meadow or pasture will be recorded for him as good deeds, and even their dung and urine will be recorded for him as good deeds. They will not break their halter and prance a course or two except that Allah will record their hoof marks and their dung as good deeds for him. And their owner does not take them past a river from which they drink, though he did not intend thereby to quench their thirst, except that Allah will record for him the amount they drink as good deeds." It was said: "O Messenger of Allah, what about donkeys?" He said: "Nothing has been revealed to me in regard to donkeys except this unique comprehensive verse: {So whoever does an atom's weight of good will see it*. And whoever does an atom's weight of evil will see it.} [Surat az-Zalzalah: 7-8]".

Commentary : Wealth is the adornment of worldly life. The Prophet (may Allah's peace and blessings be upon him) outlined the rights due on those who own ample wealth - of Zakah and charity - and demonstrated the merit and reward they will gain in return for that. He also clarified the punishment for those who do not fulfill these rights.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that anyone who owns wealth, including gold and silver, and hoards it without fulfilling the rights due on them, by paying the Zakah and fulfilling Allah's rights therein, this wealth will certainly take the form of plates of iron on the Day of Judgment. It was said: of the same metal he hoards; they will be heated in the fire of Hell and his side, forehead - alluding to his face - and back will be seared with them. They will be placed on his body to torment him. This accords with the verse that reads: {On the Day when their treasures will be heated up in the Fire of Hell, and their foreheads, sides and backs will be branded therewith. [They will be told]: "This is what you hoarded for yourselves; so, taste [the punishment of] what you used to hoard."} [Surat at-Tawbah: 35] So, He made the gold, silver, and wealth the very things that will be heated up in the fire of Hell on the Day of Judgment. What they hoarded and withheld its rights will be kindled in Hellfire. When its heat becomes intense, it will be placed on their foreheads, sides, and backs, and it will be said to them, rebukingly: This is your wealth, which you collected but did not fulfill. So, taste the outcome and evil consequences of what you used to collect and not fulfill its rights.
Then, the Prophet (may Allah's peace and blessings be upon him) mentioned that whenever their heat subsides, they will be heated again, and he will be tormented therewith again. This is meant to point to the continuity and permanence of the punishment. This punishment will be inflicted upon him on the Day of Judgment, the measure of which is fifty thousand years, which is the length of the day of reckoning. He will continue to receive punishment for all this period until Allah judges between all humankind. Then, after this punishment, the owner of the wealth will know his fate and recompense. Either Allah will show mercy to him and admit him to Paradise, by His grace, or he will endure in the punishment of Hellfire as a just recompense for his evil deed.
After demonstrating the condition and recompense of he who hoards gold and silver, the Companions (may Allah be pleased with them) asked the Prophet (may Allah's peace and blessings be upon him) about the wealth of camels as to what should be done with it and about the punishment of one who does not fulfill the right and Zakah due on it. The Prophet (may Allah's peace and blessings be upon him) warned camel owners about not paying the Zakah due on them and not giving charity from any wealth derived from them. Part of these rights concerning camels is to milk them and give charity from their milk, especially when they go to drink from the reservoirs of wells and the like, as camels drink every three or four days; so, their milk is to be given to those who need it or to the passers-by, and so on. This is because milking on this day is better for the she-camel and more kind to the needy. It was the habit of the poor and needy to come to that place where camels arrive for drinking, in order to take from their milk; so, if anyone does not fulfill these rights, his recompense on the Day of Judgment will be that he will be made to sit and lie down on his face before these camels, "on a vast smooth plain," which will be broader for the camels, and so they will trample him without hindrance. The camels will come and be created again with a larger number than they were in his possession, and in the best condition, and they will come in their entirety, with none missing, even the young of the she-camel will come with them. "They will trample him with their hooves and bite him with their mouths," i.e., they will walk over him. A hoof is like a foot for humans. Every time they walk and pass over him up until the last camel among them, they will return and pass over him beginning with the last camel, which will now be the first. This means that they will keep walking over him nonstop, on the Day of Judgment, the measure of which is fifty thousand years, until Allah judges between the slaves; and he will know his fate, either to Paradise or to Hellfire, like the former person, the owner of silver and gold.
The Companions (may Allah be pleased with them) asked the Prophet (may Allah's peace and blessings be upon him) about the other types of wealth, namely cows and sheep, in case their owner does not fulfill their Shar‘i rights; what is his recompense? The Prophet (may Allah's peace and blessings be upon him) told them that if any owner of cows or sheep does not give what is due on them, his recompense on the Day of Judgment will be that he will be made to sit and lie down on his face for these cows and sheep in a vast level place, which will be broader for the cows and sheep. So, they will come in their most complete number in worldly life; "There will be none among them with twisted horns," i.e., none of the cows or sheep will have twisted horns; rather, their horns will be level and extended. So, they will be stronger and more severe in hitting; "without horns," i.e., none of the cows or sheep will be without horns; rather, they will all have horns. And they will include no cow or sheep with broken horns. These animals will all walk upon their owner, hitting him with their horns and heads and trampling him with their hooves and feet. Hooves are the protruding bones at the tips of the feet of cows and sheep. Every time the first of them passes over him, the last of them will be made to return and pass over him on the Day of Judgment, the measure of which is fifty thousand years, until Allah judges between the slaves. And he will know his fate, either to Paradise or to Hellfire.
So, the Companions (may Allah be pleased with them) asked the Prophet (may Allah's peace and blessings be upon him): What should we do with horses, and what is due regarding them? In response, the Prophet (may Allah's peace and blessings be upon him) said: "Horses are of three types," i.e., their owners fall under three categories in terms of reward and recompense. First: "for a man they are a burden," i.e., they bring him sins and misdeeds. Such is the man who keeps and raises them to show off among people by their substantial number, value, and good appearance, and by riding them. They may also be intended for hostility and war against the people of Islam and engaging in war against them. So, they incur burdens and sins for their owner. Second: "for another man they are a shield," i.e., they shield him and make him in no need to beg people in this life. Such is the man who keeps, raises, and fosters them for charitable purposes for himself and for others. In a version by Al-Bukhāri: "who keeps them for earning his living and to be free from asking others," like trading in them or utilizing them for his interests and the benefits of his land and so on, even if he does not offer them for Jihad in the cause of Allah and war; and he does not neglect the right of Allah in them; rather, he fulfills the rights due on him regarding them; one of these is to extend their benefits to people, by lending them to those who need them. Third: "and for a third man they are a source of reward," i.e., they bring reward for their owner. Such is the one who devotes them for serving the people of Islam, spreading the religion, and conducting Jihad for His cause. Part of his preservation of them is that he fosters them "in a meadow and pasture," i.e., in gardens and groves where they pasture and eat. Every time they eat or drink from that garden or grove, a reward is recorded for him with Allah Almighty and as many virtuous deeds as the number of dungs they excrete are recorded for him. Dung is the excrement and waste coming out of the abdomens of animals. This indicates the extreme keenness to count the reward, for if honorable deeds are recorded according to the number of dung and urine, so what about other things?!
It was said: Dung and urine are recorded as good deeds because the continuity of their lives lies in them, though their origin, before the transformation, mostly come from their owner's money.
Then, the Prophet (may Allah's peace and blessings be upon him) pointed out the additional rewards for their owners due to their foot marks and the movements they make. So, he said that "they will not break their halter," i.e., any of their ropes; "and prance a course or two," i.e., they run quickly, go off, and ascend a high land or a mountain or two; "except that Allah will record their hoof marks," i.e., the number of their steps, "and their dung as good deeds for him. And their owner does not take them past a river from which they drink, though he did not intend thereby to quench their thirst, except that Allah will record for him the amount they drink as good deeds." The intended meaning: All the times of their life and all their movements, eating, and drinking are recorded for their owner as rewards and good deeds, by the grace and bounty of Allah.
Then, the Companions (may Allah be pleased with them) asked him: What is due regarding the local donkeys which are used for ploughing and servicing the land? The Prophet (may Allah's peace and blessings be upon him) replied that nothing was revealed to him about donkeys and what is due regarding them, "except this unique comprehensive verse," i.e., it is unparalleled, and it contains all meanings of good and evil deeds, including the obligatory or supererogatory acts of worship. It is the words that read: {So whoever does an atom's weight of good will see it. And whoever does an atom's weight of evil will see it.} [Surat az-Zalzalah: 7-8] An atom is a small ant or fine dust that floats in the air and can be seen in light. The meaning: The effect of every deed, good or evil, even if it is so little, will be seen, and the person will be held accountable for it before Allah Almighty. So, if he helps someone to ride them, he will be rewarded, and if he rides them to commit a sin, he will be punished.
In the Hadīth: It intimidates and deters us from hoarding wealth and failing to give what is due to Allah therein.
And in it: It demonstrates the harsh punishment for withholding the Zakah.
And in it: It demonstrates the duty of paying Zakah on silver and gold, and on camels, cows, and sheep, with the relevant conditions.
And in it: It shows the merit of horses and the goodness and blessings lying in their forelocks, if they are used for righteous purposes.
And in it: It encourages the doing of good, no matter how small or light in weight it may be..

988

Jābir ibn ‘Abdullāh al-Ansāri reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "There is no owner of camels who does not pay what is due on them except that they will come on the Day of Judgment with a greater number than they ever were, and he will be made to sit on a level expanse, and they will trample on him with their forelegs and hooves. And no owner of cows who does not pay what is due on them except that they will come on the Day of Judgment with a greater number than they ever were, and he will be made to sit on a level expanse, and they will gore him with their horns and trample him with their forelegs. And no owner of sheep who does not pay what is due on them except that they will come on the Day of Judgment with a greater number than they ever were, and he will be made to sit on a level expanse. They will gore him with their horns and trample him with their cloven hooves, and none among them will be without horns or with broken horns. And no owner of a treasure who does not pay its due on it except that his treasure will come on the Day of Judgment like a bald snake and will pursue him with its mouth open, and when it comes near him, he will run away from it, and it will call him: 'Take your treasure which you concealed, for I am in no need for it.' When he sees that there is no way out, he will put his hand in its mouth, and it will gnaw it like a he-camel." Abu az-Zubayr said: I heard ‘Ubayd ibn ‘Umayr say: A man said: "O Messenger of Allah, what is due on camels?" He said: "Milking them near water, and lending their bucket, lending their males and their females, and providing them as a ride in the cause of Allah.".

Commentary : Wealth is the adornment of worldly life. The Prophet (may Allah's peace and blessings be upon him) outlined the rights obligatory for those with ample wealth - of Zakah and charity - and demonstrated the merit and reward they would gain in return. He also clarified the punishment for those who do not fulfill these rights.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) demonstrates to us that if anyone does not pay Zakah on the cattle he possesses, they will come on the Day of Judgment with a more significant number than they were in his ownership, for they may undergo different conditions with him; sometimes lean, sometimes fat, and occasionally young, and at other times old. The Prophet (may Allah's peace and blessings be upon him) informed us that they would come in the best condition in which they were with their owner. If they are camels or cows and he does not pay the Zakah due on them, they would trample him with their legs and gore him with their horns, and the camels would hit him with their hooves. A hoof is the pliant part at the end of the foot of the camel. Such a man would be made to sit for them against his will. "on a level expanse" (in Arabic Qā‘ Qarqar): Qā‘: an area of level ground, and water from the sky goes over it and it holds it. Qarqar: is also a vast plain. This indicates that the place can hold any number of animals. So, all that he possessed would come to this place, and he would be punished with his wealth, which he did not pay what was due to Allah. Likewise, if they are sheep and he does not pay the Zakah due on them, they would gore him with their horns and trample him with their cloven hooves, which exist in cows, sheep, and antelopes, within their forelegs. These animals would come in their complete strength, and none of them would come without having horns or with broken horns.
If the person who withholds what is due on wealth is the owner of a treasure, which refers to a collected fortune inside the earth or above it, and he does not pay the Zakah on it, his treasure would come in the form of "a bald snake". When a snake is bald, i.e., with no hair on its head, this is due to its excessive poison and prolonged age, or this refers to a snake whose head turned white because of the poison. Allah would punish the owner of the treasure with this snake, which would pursue him with its mouth open. When the snake approached the punished person, he would flee and run away from it. Then, the snake would address the treasure owner, saying: "Take your treasure which you concealed, for I do not need it." As this man saw that he had no way of escaping from this snake, he would extend his hand and enter it inside its mouth, and the snake would "gnaw it" - gnaw means: eating and chewing vigorously - "like a he-camel", given its powerful gnawing.
Then, ‘Ubayd ibn ‘Umayr informs that a man asked the Messenger of Allah (may Allah's peace and blessings be upon him): "What is due on camels?" i.e., the usual and customary right among the Arabs towards the poor and destitute, by way of solace and generosity. The Prophet (may Allah's peace and blessings be upon him) said that camels should be milked upon coming to the water, and the poor people who are present should be given to drink from their milk. He associated milking with the place of water because it is easier for the poor to go to such places and this is kinder to cattle. It is also because their milk becomes abundant there. "and lending their bucket", which is to give their vessels, where they are milked, or they drink, to others so that they can utilize them in case of need; "lending their males", and in a version by Muslim: "lending their males for breeding"; this is when the male copulates with the female to make it pregnant - without taking a wage for that. "and their females"; Minhah, in Arabic, is an ewe or a she-camel. Its owner gives it to someone to drink from its milk and returns it when it ceases to flow. "and providing them as a ride in the cause of Allah", which is to give them to those who ride them in the battle to spread Allah's religion or for any charitable purpose. This version indicates that these four acts are obligatory. This Hadīth is probably taken to apply to the time of need, the duty of providing solace, and the state of necessity, as was the condition during the early phase of Islam. Thus, the Hadīth means that once these rights exist, become due, and are not fulfilled, this stern warning applies to the person who refrains from observing them.
The Hadīth mentions the punishment for those who do not pay Zakah.
It is enjoined to give Zakah on cattle.
It indicates that if a person does not show gratitude for a specific blessing and fulfill Allah's rights, it will cause misfortune and evil consequences for him on the Day of Judgment.
It is also indicated in the Hadīth that Allah Almighty will resurrect the very camels, cows, and sheep whose Zakah was not paid to punish those who withheld Zakah..

989

Jarīr ibn ‘Abdullāh reported: Some people from among the Bedouins came to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: "Some people from among the Zakah collectors come to us and treat us unjustly." Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Make your Zakah collectors pleased." Jarīr said: Ever since I heard this from the Messenger of Allah (may Allah's peace and blessings be upon him), no Zakah collector left me without being pleased with me..

Commentary : Islam regulated the matters of the religion and demonstrated how to perform the obligations and pillars. This includes its clarification of the rulings of Zakah, how to collect it, and the relevant requirements and etiquettes, so that this obligation can be fulfilled with willing hearts.
In this Hadīth, Jarīr ibn ‘Abdullāh (may Allah be pleased with him) informs that a group of Bedouins - those who live in the desert - came to the Messenger of Allah (may Allah's peace and blessings be upon him) in Madīnah and said: "Some people from among the Zakah collectors" who estimate people's wealth and take the due Zakah therefrom, "come to us and treat us unjustly," i.e., they take more than the amount required of us. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Make your Zakah collectors pleased." This means: Make them pleased by giving what is due, treating them gently, and refraining from opposing them. In a version narrated by Abu Dāwūd, they said: "O Messenger of Allah, even if they wrong us?" He said: "Make your Zakah collectors pleased, even if you are wronged." This statement is based on the presumed occurrence of injustice, not on its actual occurrence, and on the fact that if the Zakah collectors act justly, this is for themselves, and if they act unjustly, it is against themselves; whereas the property owner can lodge a complaint or clarify to him that this is not due to you; rather, what is due to you is such and such.
Then, Jarīr (may Allah be pleased with him) said that no Zakah collector had left him without being pleased with him, out of tolerance towards him and in compliance with the command of the Messenger of Allah (may Allah's peace and blessings be upon him).
Meanwhile, the Prophet (may Allah's peace and blessings be upon him) ordered the Zakah collectors to refrain from injustice and to avoid the most precious items of people's property. In a Hadīth narrated by Al-Bukhāri and Muslim and reported by Mu‘ādh (may Allah be pleased with him), he said to them: "So, do not take the most precious items of their property. And beware of the supplication of the oppressed, for there is no barrier between it and Allah." Thus, both the Zakah collector and the Zakah payer should observe the limits set by Allah.
In the Hadīth: The necessity of paying the Zakah in all conditions.
And in it: Pleasing the Zakah collectors by paying the Zakah willingly and avoiding procrastination in its estimation
And in it: The keenness of the Companions (may Allah be pleased with them) to comply with the commands of the Messenger of Allah (may Allah's peace and blessings be upon him)..

992

Al-Ahnaf ibn Qays reported: While I was in the company of a group from Quraysh, Abu Dharr passed by as he was saying: "Give glad tidings to the hoarders of the wealth of branding in their backs that would come out of their sides, and branding from the direction of their napes that would come out of their foreheads." He said: Then, he turned aside and sat down. He said: I said: "Who is this?" They said: "This is Abu Dharr." He said: I rose and went to him and said: "What is the thing which I heard you say a while ago?" He said: "I only said something which I heard from their Prophet (may Allah's peace and blessings be upon him)." He said: I said: "What do you say about this gift?" He said: "Take it, for indeed it is a help today. But if it is a price for your religion, leave it.".

Commentary : Lawfully earned money is a favor from Allah Almighty, and it includes rights to the beggar and the destitute, and due upon it is Zakah and charity, which purifies it, grows it, and increases its blessing. Some people, however, act stingily and hoard wealth; as a result, their wealth brings them evil consequences in this world and the Hereafter.
In this Hadīth, the Tābi‘i Al-Ahnaf ibn Qays informs that while he was in a group and company from Quraysh, in Madīnah, the Companion Abu Dharr al-Ghifāri (may Allah be pleased with him) passed by as he was saying: "Give glad tidings to the hoarders of wealth of branding in their backs." Glad tidings are given about pleasant incidents. So, he said it mockingly. Hoarding refers to wealth whose Zakah was not paid. However, if its Zakah is paid, this is not deemed hoarding, whether the wealth is large or little. The punishment for the hoarders on the Day of Judgment is that their backs will be branded with something that will emerge from their sides, and they will be branded from the back side of their heads with something that will emerge from their foreheads.
Then, after expressing these words, Abu Dharr (may Allah be pleased with him) went away, turned aside, and sat down. Thereupon, Al-Ahnaf asked: Who is this person who spoke earlier? They said: This is Abu Dharr, the Companion of the Prophet (may Allah's peace and blessings be upon him). So, Al-Ahnaf went to him and asked him: What is the meaning of the statement you made a short while ago? Is this your speech or something you heard from the Prophet (may Allah's peace and blessings be upon him)? Abu Dharr (may Allah be pleased with him) informed him that he had heard what he said from the Prophet (may Allah's peace and blessings be upon him). Then, Al-Ahnaf asked him: "What do you say about this gift?" i.e., what do you think about the gifts we receive from the caliphs and governors? It is as if Al-Ahnaf feared the warning uttered by Abu Dharr (may Allah be pleased with him) regarding those who hoard wealth and do not spend it in the way of Allah. Abu Dharr replied to him: "Take it, for indeed it is a help today" i.e., take it if it will help you fulfill your needs. However, if this gift is a bribe, so that you remain silent and do not criticize wrong acts and sell your religion, then leave it and do not take it if you cannot obtain it except in an unlawful way. Do not care about it, for the religion's soundness is more important than acquiring worldly gains.
The Hadīth demonstrates the stern warning to those who do not pay Zakah on their wealth.
It warns against gifts by the rulers if they cause people to be silent and not speak the truth, or buy their religion and consciences and make them speak falsehood..

994

Thawbān reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The most excellent Dinar (money) a man spends is the Dinar he spends on his dependents, and a Dinar he spends on his riding animal in the cause of Allah, and a Dinar he spends on his companions in the cause of Allah." Abu Qilābah said: He began with the dependents. Then, Abu Qilābah said: Who could obtain a greater reward than a man who spends on young dependents and saves them from want, or Allah benefits them through him and makes them self-sufficient?!.

Commentary : Spending in the cause of Allah is one of the best areas of benevolence. Such spending has numerous forms that are valued based on their respective worth and preferred over one another according to the relevant conditions and circumstances.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) demonstrates forms and areas of spending and arranges them in accordance with the relevant conditions, if a number of areas of spending converge at the same time. He said that the Dinar entailing the greatest reward is the one a person spends on his dependents and those he is obliged to provide for, such as his wife, children, and servants, if he seeks the Countenance of Allah thereby. In a version of the Two Sahīh Collections: "When a Muslim spends on his family seeking reward for it (from Allah), it counts for him as charity." So, it clarifies that if he seeks a reward for it from Allah, it counts as charity for him. This is because spending money on them is a duty, and he incurs a sin if he neglects them. Therefore, this entails a greater reward than if he spends on people other than his dependents and forsakes his dependents. The word 'Dinar' here is general and it comprises all money used for spending, and this applies to the contemporary currencies with their different kinds.
Then, the Prophet (may Allah's peace and blessings be upon him) mentioned spending on a person's riding animal which is prepared for war in the cause of Allah. He said: "and a Dinar he spends on his riding animal" which is garrisoned "in the cause of Allah," i.e., he prepared it to be ridden in battle and other similar endeavors. "and a Dinar he spends on his companions" while they are fighting "in the cause of Allah;" so, he spends on his comrades in battle. It was said: "in the cause of Allah" means every act of piety.
At the end of the Hadīth, the Tābi‘i Abu Qilābah ‘Abdullāh ibn Zayd, the narrator of the Hadīth, said: "He began with the dependents," i.e., the Prophet (may Allah's peace and blessings be upon him) regarded a man's spending on his dependents as the worthiest of all spending. Then, Abu Qilābah said: "Who could obtain a greater reward than a man who spends on young dependents and saves them from want, or Allah benefits them through him and makes them self-sufficient?!" This is the opinion of Abu Qilābah regarding spending and the prioritization of the mentioned categories. He held that the best and most worthy spending is the one spent on young dependents and children who cannot earn their living. So, this spending saves them from begging people and makes them self-sufficient and away from humiliation and disgrace. This accords with a Hadīth narrated by Muslim, in which Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "and a Dinar you spend on your family; the greatest in reward is the one you spend on your family."
The Hadīth shows numerous areas of spending for benevolence, goodness, and charity.
It also demonstrates that spending on one's dependents is one of the greatest areas of spending.
As it indicates that spending on Jihad in the cause of Allah is one of the greatest areas of spending, such as preparing the equipment and men for Jihad..

995

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "A Dinar you spend in the cause of Allah, a Dinar you spend on (freeing) a slave, a Dinar you give in charity to a needy person, and a Dinar you spend on your family; the greatest in reward is the one you spend on your family.".

Commentary : In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) demonstrates the areas of spending and goodness, their varying rewards, and which of them should be given precedence over others in case of the inability to do all of them. The Prophet (may Allah's peace and blessings be upon him) informs that the best spending is a Dinar you spend in the cause of Allah, i.e., in the battle, or in the general sense: in the way of goodness; a Dinar you spend to free someone from captivity or a slave from slavery; and a Dinar you spend on your family, like your wife and children and those you are obliged to spend on. Then, the Prophet (may Allah's peace and blessings be upon him) points out that the greatest of all these types of spending in terms of reward is the Dinar you spend on your family, provided that one intends it for the sake of Allah Almighty. In a version in the Two Sahīh Collections: "When a Muslim spends on his family seeking reward for it (from Allah), it counts for him as charity." So, it clarifies that if he seeks a reward for it from Allah, it counts as charity for him. This is because spending money on them is a duty, and he incurs a sin if he neglects them. Therefore, this entails a greater reward than if he spends on people other than his dependents, forsaking his dependents.
In the Hadīth: There are numerous areas of spending in righteousness, goodness, and charity.
And in it: Spending on one's dependents is one of the greatest areas of spending.
And in it: Spending on Jihad in the cause of Allah is one of the greatest areas of spending, such as preparing the equipment and men for Jihad..

996

Khaythamah reported: A household manager of ‘Abdullāh ibn ‘Amr came in while we were sitting with him. Ibn ‘Amr said: "Did you give the slaves their sustenance?" He said: 'No.' Thereupon, he said: "Go and give them, for the Messenger of Allah (may Allah’s peace and blessings be upon him) said: 'It is enough sin for a man to withhold sustenance from those whom he should provide for.'".

Commentary : The Shariah cares about the rights of all people, even slaves, and even animals and cattle, as it obliges their owners to spend on them and observe their rights. How perfect the Shariah is! How comprehensive, upright, just, and complete the Shariah is!
In this Hadīth, Khaythamah ibn ‘Abdur-Rahmān, one of the Tābi‘īs, informs that as they were sitting with ‘Abdullāh ibn ‘Amr (may Allah be pleased with him), one of his household managers came to him. ‘Abdullāh ibn ‘Amr (may Allah be pleased with him) asked him: "Did you give the slaves their sustenance?" Sustenance is the food that sustains the strength of one's body. He said: No, I did not give them their sustenance. So, ‘Abdullāh ibn ‘Amr (may Allah be pleased with him) commanded him to quickly go and give them the food. Then, he clarified the reason behind that, saying that the Prophet (may Allah's peace and blessings be upon him) said: "It is enough sin for a man," i.e., it is sufficient for a man as a means of incurring sins and misdeeds. "to withhold sustenance from those whom he should provide for," i.e., those he is obliged to spend on, like his family, dependents, and slaves. This means that if a person committed no other sin than withholding sustenance from those whom he should provide for, this would be enough as a sin for him that would make him worthy of entering Hellfire.
In the Hadīth: We are enjoined to spend money on those whom we are obligated to provide for..

1006

Abu Dharr reported: Some of the Prophet's Companions said to the Prophet (may Allah's peace and blessings be upon him): "O Messenger of Allah, the wealthy people have taken all the rewards. They pray as we pray and fast as we fast, but they give charity from their excess wealth." He said, "Has Allah not given you something to give as charity? Every utterance of ‘Subhān Allah' (glory be to Allah) is charity; every utterance of ‘Allāhu akbar' (Allah is the Greatest) is charity; every utterance of ‘Alhamdulillāh' (praise be to Allah) is charity; every utterance of ‘Lā ilāha illa Allah' (there is no god but Allah) is charity; commanding the right is charity; forbidding the wrong is charity; and there is charity in sexual intercourse." They said, "O Messenger of Allah, does one of us satisfy his desire and get rewarded for that?" He replied, "What if he satisfies it unlawfully? Will he not incur a sin? Likewise, if he satisfies it lawfully, he will get a reward.".

Commentary : Due to their extreme keenness on performing righteous deeds and their fervent desire to do good, the Companions (may Allah be pleased with them) would grieve over the honorable deeds they could not do while others were able to do them. So, the poor would feel sad because they missed the financial charity of which the rich were capable and would feel sad over their failure to join Jihad because they could not afford its equipment. Allah Almighty says: {Nor is there any blame on those who came to you asking you for mounts to take them along, and you said, "I can find no mounts for you," they turned away with their eyes overflowing with tears out of grief that they had nothing to spend.} [Surat at-Tawbah: 92]
In this Hadīth, the noble Companion Abu Dharr al-Ghifāri (may Allah be pleased with him) says that a group of poor people from among the Prophet's Companions said to the Prophet (may Allah's peace and blessings be upon him): "O Messenger of Allah, the wealthy people have taken all the rewards," i.e., people of great wealth exclusively obtain more reward from Allah Almighty and take it instead of us, by giving charity out of their money. "They pray as we pray and fast as we fast, but they give charity from their excess wealth." This is a complaint driven by positive greed, not envy or objection to Allah Almighty. They, however, asked for some bounty that would distinguish them from those to whom Allah gave wealth and so they gave their surplus money in charity. In response, the Prophet (may Allah's peace and blessings be upon him) directed them to certain types of charity of which they were capable. The Prophet (may Allah's peace and blessings be upon him) said: "Has Allah not given you something to give as charity?!" "Every utterance of ‘Subhān Allah' is charity," i.e., saying "glory be to Allah" is recorded as a reward of charity. "every utterance of ‘Allāhu akbar' is charity," i.e., saying "Allah is the Greatest." "every utterance of ‘Alhamdulillāh' is charity," i.e., saying "praise be to Allah." "every utterance of ‘Lā ilāha illa Allah' is charity," i.e., saying "there is no god but Allah." "commanding the right is charity;" it is recorded for him as a reward. "Ma‘roof" (the right): It is a term that refers to all that is known to be obedience to Allah Almighty and kindness to people. "forbidding the wrong" is recorded as a reward of 'charity' for the one who forbids it. "Munkar" (the wrong): It is every reprehensible deed or word that leads to disobedience to Allah Almighty, and it is a term that refers to all kinds of evil. Then, the Prophet (may Allah's peace and blessings be upon him) told them that if a man approaches his wife - alluding to the copulation and sexual intercourse between a man and his wife - this counts as charity. They said in wonder: "O Messenger of Allah, does one of us satisfy his desire and get rewarded for that?!" In response, the Prophet (may Allah's peace and blessings be upon him) said: "What if he satisfies it unlawfully? Will he not incur a sin?" i.e., if he commits adultery and satisfies his desire unlawfully, will he incur a sin and be subject to a penalty? Likewise, if he satisfies it lawfully, he will obtain a reward, for permissible things turn into acts of obedience by virtue of sincere intentions.
In a version narrated by Muslim and reported by Abu Hurayrah (may Allah be pleased with him): "So, the poor among the Muhājirūn (immigrants) returned to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: 'Our brethren, the possessors of wealth, have heard about what we did, and they have done the same.' Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: 'This is Allah’s favor He bestows upon whom He wills.'"
In the Hadīth: If a man suffices himself by what is lawful and makes himself in no need for what is unlawful, he gets rewarded for that.
And in it: Demonstrating that every type of goodness is charity
And in it: Showing the merit of glorifying Allah and all other dhikrs, commanding the right, and forbidding the wrong, and recalling the proper intention in doing permissible things
And in it: A knowledgeable person may cite evidence for some unknown questions.
And in it: Giving parables and analogical comparisons to make the topic clearer and more profound to those who hear it.

Book of Hadith

| Hadiths

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

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

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

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

Narrated AbooHurayrah(may Allah be pleased with him: Allah's Messenger ﷺ used to invoke (Allah): "O Allah! I seek refuge with you from the punishment in the grave, and from the punishment in the Hell fire, and from the afflictions of life and death, and the afflictions of Al-Maseeh Ad-Dajjaal."
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Narrated Anas ibn Maalik (may Allah be pleased with him): Allah's Messenger ﷺ said, "Any Muslim whose three children died before reaching puberty will be granted Paradise by Allah out of His Mercy to them.".

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

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

Buraydah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I have forbidden you from receptacles; indeed, receptacles - or a receptacle - do not make something lawful or unlawful, and every intoxicant is unlawful.".

Jābir ibn Samurah reported: A man who killed himself with a broad-headed arrow was brought to the Prophet (may Allah's peace and blessings be upon him), but he did not offer the funeral prayer for him..

Abu Hurayrah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "No Zakah is payable on the slave except Zakat al-Fitr.".

Book of Hadith

| Hadiths

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

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

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

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

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

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

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

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

Buraydah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I have forbidden you from receptacles; indeed, receptacles - or a receptacle - do not make something lawful or unlawful, and every intoxicant is unlawful.".

Jābir ibn Samurah reported: A man who killed himself with a broad-headed arrow was brought to the Prophet (may Allah's peace and blessings be upon him), but he did not offer the funeral prayer for him..

Abu Hurayrah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "No Zakah is payable on the slave except Zakat al-Fitr.".

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