Narrated Aboo Hurayrah (may Allah be pleased with him)

Allah's Messenger ﷺ said, “I was ordered to migrate to a town which will swallow (conquer) other towns and is called Yathrib and that is Al-Madeenah, and it turns out (bad) persons as a furnace removes the impurities of iron.”.

Commentary :
Al-Madeenah is a blessed land, purified by Allah, Exalted is He, from impurities, and chosen to be the land to which the Prophet ﷺ should migrate, to be the cradle of his call, and the cornerstone of thenew Muslim state.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) mentioned that the Messenger of Allah ﷺ told them that Allah, Exalted is He, had commanded him to migrate from Makkah to a village that would eat up all other villages, meaning to triumph over them. The Arabic wording of the hadeeth literally means “to consume or eat” other villages, meaning to overpower them. TheProphet ﷺ used the metaphor of eating here to denote conquest.
From Al-Madeenah, the Muslim armies marched to conquer the rest of the (populated) world and Allah, Exalted is He, blessed the Muslims with triumph over their enemies to support His religion and conquer other lands. It could also refer to the riches taken as spoils of war from the conquered lands. The meaning could also be that Islam set out from Al-Madeenah to conquer all other lands, and triumph over all other sovereignties.
Then he ﷺ mentioned that some people, i.e., the hypocrites, called it Yathrib, butthat he ﷺ disliked this name. He ﷺ stated that he preferred the name “Al-Madeenah.” He ﷺ also named it Taybah, as narrated by Zayd ibn Thaabit (may Allah be pleased with him), and Taabah, as narrated on the authority of Aboo Humayd(may Allah be pleased with him); both hadeeths have been cited in Saheeh Al-Bukhaaree and Saheeh Muslim. The fact that he ﷺ disliked the name Yathrib is because linguistically, it denotes rebuke or punishment, and may also denote corruption.Furthermore, it was the name given to it during the pre-Islamic era and the Prophet ﷺ used to change bad names that had negative connotations.
He ﷺ said: “And it is Al-Madeenah,” meaning the city that is absolutely perfect and worthy of being taken as a permanent residence. The use of “Al (the)”, the Arabic definite article, here denotes further accentuation and veneration. As for giving it the name Yathrib in the Quran, it is used merely to relate the name given to it by the hypocrites.
Then he ﷺ stated that it repels the most wicked people from it, turning out (bad) persons as a furnace removes the impurities of iron. They do not stand residing therein as it only accommodates the righteous believers. It does not leave anyone in whose heart there iscorruption or evil, but rather sets them apart from those endowed with honest hearts, and turns them out, just as fire eliminates the impurities of iron. It has been said that it refers to the hypocrites during the lifetime of the Prophet ﷺ. After the death of the Prophet ﷺ, many of the righteous and virtuous Muslims left Al-Madeenah and some corrupt and evil people remained therein. It could also mean the turning out of the hypocrites upon the emergence of Al-Maseeh Al-Dajjaal (the Antichrist), as cited in Saheeh Muslim: “The Last Hour will not come until Al-Madeenah banishes its evils just as a furnace eliminates the impurities of iron.”
This hadeeth also highlights the virtues and merits of Al-Madeenah, and is one of the signs of hisﷺ prophethood.
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1873

Narrated Aboo Hurayrah (may Allah be pleased with him)

If I saw deers grazing in Al-Madeenah, I would not chase them, for Allah's Messenger ﷺ said, "It (Al-Madeenah) is a sanctuary between its two mountains.".

Commentary :
The Prophet ﷺ declared Al-Madeenah a sanctuary, and its inviolability entails that whatever lies within its boundaries is declared inviolable (as per the laws of Islam). No animal may be hunted and no tree may be cut down. The Companions (may Allah be pleased with them) used to show keenness in complying with the commands of the Prophet ﷺ and avoiding his prohibitions.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) stated that he did not merely refrain from hunting the antelopes when he saw them graze or wander about Al-Madeenah, but rather refrained from alarming them, out of his earnest compliance with the command of the Prophet ﷺ regarding the inviolability of Al-Madeenah! His words could also mean, ‘I did not intend to chase them, but accidently alarmed them,’ used as a metaphor for his refraining from hunting them.
Afterward, Aboo Hurayrah (may Allah be pleased with him) stated that he did so in compliance with the Prophet’s command to declare Al-Madeenah inviolable. He ﷺ said: “Al-Madeenah is a sanctuary between its two Harrahs.” The sacredness of Al-Madeenah manifests in the fact that whatever lies within its boundaries is declared inviolable (as per the laws of Islam). No tree may be cut down, except those planted by people; it is permissible for them to cut down and eat from such trees only. It is also forbidden to hunt in Al-Madeenahh, just like in Makkah. However, there is no prescribed punishment (expiation) for hunting in Al-Madeenah, because the sanctuary of Al-Madeenah is not a place for performing Hajj or ‘Umrah rituals (whereas the sanctuary of Makkah is). The Arabic word ‘laabah’ or ‘harrah’ (used in the relevant hadeeth) means a stony tract or lava field, whose stones are black. Al-Madeenah, may Allah perpetuate its security and honor, is located between two harrahs; the harrah of Waaqim to the east, where the Qubaa’ Mosque and Waaqim fortress are situated, and the harrah of Wabarah to the west, where Masjid Al-Qiblatayn (Mosque of the Two Qiblahs) is located. A Saudi official committee has defined the limits of Al-Madeenahh sanctuary, and the Madeenah Municipality has installed architectural signs in the shape of the arcs of the Prophet's Mosque to mark the limits of the sanctuary..

1874

Narrated Aboo Hurayrah (may Allah be pleased with him) I heard Allah's Messenger ﷺ saying, "People will leave Al-Madeenah in spite of the best state it will have, and none except the wild birds and the beasts of prey will live in it, and the last persons who will die will be two shepherds from the tribe of Muzaynah, who will be driving their sheep towards Al-Madeenah, but will find nobody in it, and when they reach the valley of Thaniyyaat Al-Wadaa‘, they will fall down on their faces dead.".

Commentary :
There are certain minor and major signs of (the coming of) the Hour (i.e., Day of Resurrection). The difference between the minor and major signs is that the major signs shall occur shortly before the Day of Resurrection, and shall be few in number and consecutive; none of them has occurred yet. As for the minor signs of the Hour, they are numerous and shall occur at longer time intervals, and many of them have already taken place.
In this hadeeth, the Prophet ﷺ informed us of some future events that shall take place at the end of the world. The inhabitants of Al-Madeenah shall leave and it will becomevacant and abandoned, although it would be at its best in terms of being a thriving and prosperous land producing abundant crops and fruits! Being deserted, wild animals and birds shall live therein in pursuit of prey, since all people shall be dead by that time except for two shepherds from Muzaynah, a tribe from Mudhar, who shall be the last people to die. They will go to Al-Madeenah to graze their cattle, but find it deserted and full of beasts and wild animals. As they reach the valley of Thaniyat Al-Wadaa‘ at the entrance of Al-Madeenah, they shall fall dead on their faces.
The Arabic wording of the hadeeth literally translates as, ‘the last to be resurrected’ meaning, ‘the last to die,’ because resurrection takes place only after death. It could also mean that their resurrection will be delayed because their deaths will be delayed. It is also possible that it means that they shall be the last people to be driven to Al-Madeenah. The valley of Thaniyat Al-Wadaa‘ is located near Tabook, on the route from Madeenah to Shaam (Greater Syria). It was given this name because people used to bid farewell to the pilgrims and the armies therein before they set off on their journeys, and it is situated nowadays at the heart of the urban area of Al-Madeenah..

1875

Narrated Sufyaan ibn Aboo Zuhayr (may Allah be pleased with him): I heard Allah's Messenger ﷺ saying, "Yemen will be conquered and some people will migrate (from Al-Madeenah) and will urge their families, and those who will obey them to migrate (to Yemen) although Al-Madeenah will be better for them; had they only known. Sham will also be conquered and some people will migrate (from Al-Madeenah) and will urge their families and those who will obey them, to migrate (to Shaam) although Al-Madeenah would have been better for them; had they only known. Iraq will be conquered and some people will migrate (from Al-Madeenah) and will urge their families and those who will obey them to migrate (to Iraq) although Al-Madeenah would have been better for them; had they only known.".

Commentary :
None knows the Unseen except Allah, Exalted is He, and He may impart some knowledge of the Unseen to some of His chosen servants. He revealed to the Prophet ﷺ the knowledge of some future events that took place exactly as he ﷺforetold, serving as proofs and signs of his prophethood.

In this hadeeth, the Companion Sufyaan ibn Aboo Zuhayr Al-Azdi (may Allah be pleased with him) narrated that the Prophet ﷺforetold the conquest of many lands which took place in the exact order stated by him in the hadeeth.
He ﷺ said that Yemen would be conquered, and some people would be fascinated by it so much that they would take their families and migrate from Al-Madeenah to Yemen, although residing in Al-Madeenah would have been better for them.This is because the Prophet ﷺ declared it an inviolablesanctuary, it is closer to his mosque, it was the land where the divine revelation descended, and the blessings of Allah have been bestowed upon it. Had they only known the great merits and benefits of residing in Al-Madeenah with regard to their religiosity, they would have thought little of the fleeting worldly benefits and gains obtained by residing elsewhere. The hadeeth could also mean, ‘Had they only any share of knowledge,’ meaning if only they were endowed with a share of (religious) knowledge,’ denoting reproach.
This hadeeth stated that these two shepherds will be driving their cattle. The Arabic word used in the hadeeth is ‘Yabussoon,’ and it means to urge (camels in particular) to move faster.
Then he ﷺ foretold the conquest of Shaam, which is Greater Syria, that incorporates present-day Jordan, Palestine, Syria, and Lebanon, and the conquest of Iraq as well. He ﷺ informed us that people would flock to these newly conquered lands, seeking wealth and prosperity, like those who would migrate to Yemen, although their residence in Al-Madeenah would have been better for them.
It is noteworthy that this hadeeth applies to those who give up residence in Al-Madeenah and move out of it rather than those who leave it to fulfill a need, e.g., for Jihaad or trade purposes. The hadeeth does not apply to these latter categories.
The Prophet ﷺ described the two shepherds as driving their camelsto emphasize the intended meaningof saying, ‘Had they only known,” to dispraise their situation. The reference to shepherding the camels here is a metaphor of giving in to the alluring pursuit of fleeing and immediate worldly gains and pleasures, and giving up residence near the Prophet ﷺ. This is why he ﷺ repeated the word ‘Qawm’ and described such people as they drive their cattle to dispraise their blameworthy state.
The hadeeth underlines some merits of Al-Madeenah and residence therein.
It also serves as evidence on the superiority of some lands to others..

1876

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, “Verily, faith returns and goes back to Madeenah as a snake returns and goes back to its hole (when in danger).”.

Commentary :
Al-Madeenah is a blessed land, purified by Allah, Exalted is He, from evils and impurities, and chosen to be the land to which His Prophet ﷺ migrated, the cradle of the call of Islam, and the cornerstone of the early Muslim state.
It this hadeeth, the Prophet ﷺ informed us of some virtues that warranted the superiority of Al-Madeenah over other lands. He ﷺ stated that faith returns to Al-Madeenah just like a snake would return to its hole (for protection), which is a metaphor of the believers flocking towards Al-Madeenah, the land of migration. The believers continued to seek refuge in it and flock towards it whenever they feared for their religion, and it served as the fountainhead of faith, from which it spread all over the world, being the power base of Islamat its inception. Likewise, a snake gets out of its hole, and whenever it is alarmed, it crawls back to its hole. In the same vein, Narrated Ibn ‘Umar (may Allah be pleased with him) that the Prophet ﷺalso said: “Verily Islam started as something strange and it will again return to being strange just as it started, and it would recede between the two mosques just as the serpent crawls back into its hole.” [Saheeh Muslim]. The two mosques are the Sacred Mosque in Makkah and the Prophet’s Mosque in Al-Madeenah. It goes without saying that Islam was first perceived as strange in the midst of ignorance,as it discarded many of the pre-Islamic customs, and therefore people perceived it as a strange call (alien to their perceptions), and it shall be perceived as such after it was once vastly widespread. This is an indication that the believers flee to Makkah and Al-Madeenah for protection from temptations and out of fear for their religiosity. It also indicates that the Muslim lands will shrink at the end of the world. It has also said that the hadeeth applies to all times. As for the lifetime of the Prophet ﷺ, seeking refuge in Al-Madeenah is meant as a reference to learning from the Prophet ﷺ. As for the time of the Companions (may Allah be pleased with them), Taabi‘oon, and their followers, it means following their guidance. As for the subsequent times, Muslims have sought refuge inAl-Madeenah to pray in the Prophet’s Mosque.
This hadeeth also underlines a sign that provesthe prophethood of Muhammad ﷺ..

1877

Narrated Sa`d (may Allah be pleased with him):I heard the Prophet ﷺ saying, "None plots against the people of Madeenah but that he will be dissolved (destroyed) like the salt is dissolved in water."
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1878

Narrated Usaamah (may Allah be pleased with him):Once the Prophet ﷺ stood at the top of a (looked out from upon one) castle amongst the castles (or the high buildings) of Al-Madeenah and said, "Do you see what I see? (No doubt) I see the spots where afflictions will take place among your houses (and these afflictions will be) as numerous as the spots where raindrops fall.".

Commentary :
The Prophet ﷺ was an exemplary educator and mentor; he ﷺ utilized every available opportunity to call people to Allah, Exalted is He, instill goodness within Muslims, and warn them against all evils. An example of his warnings was against some future Fitnah (trails and afflictions) and evils so that Muslims would be well prepared for them.
This hadeeth serves as evidence of his prophethood and a miracle which he ﷺ was given, foretelling some future events that would happen after his death. Usaamah ibn Zayd (may Allah be pleased with him) narrated that the Prophet ﷺ once stood at the top of one of the forts or high buildings in Al-Madeenah, looked down, and then drew the attention of the Companions (may Allah be pleased with them) who were with him by saying: “Do you see what I see?” Then he ﷺ told them of the very spots where some future afflictions would befall Al-Madeenah as if he ﷺ was seeing them firsthand at the time of their occurrence, as clear as he saw the spaces between the houses. He ﷺ told them that these afflictions would be numerous and befall all the people therein, just like raindrops. The Arabic term fitnah denotes the trails and afflictions that befall people with regard to their religious or worldly affairs.
The Prophet ﷺ singled out Al-Madeenah in this hadeeth, because the killing of ‘Uthmaan (may Allah be pleased with him) took place in Al-Madeenah and it was followed by a series of trails and afflictions that spread all over the Muslim lands. The Battle of the Camel and the Battle of Siffeen were the result of the murder of ‘Uthmaan (may Allah be pleased with him). Moreover, the Battle of Nahrawan was caused by the arbitration at the Battle of Siffeen, and all the fighting that took place during the time of Fitnah (strife) was a result of arbitration, or caused by some of its results.
It is deduced from the hadeeth that an educator may draw the attention of the students by employing the question-answer method of teaching.
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1879

Narrated Aboo Bakrah (may Allah be pleased with him):The Prophet ﷺ said: "The terror caused by Al-Maseeh Al-Dajjaal (Antichrist) will not enter Al-Madeenah and at that time it will have seven gates and there will be two angels at each gate guarding them.".

Commentary :
The Prophet ﷺ did not leaveany good without instructing us to adhere to it nor any evil without warning us against it. One of the grave pervasive evils against which he ﷺ warned us was the emergence of Al-Maseeh Al-Dajjaal (Antichrist), which is one of the major signs of the Hour.
In this hadeeth, the Prophet ﷺ informed us of the divine protection shielding Al-Madeenah from the Fitnah ofAl-Maseeh Al-Dajjaal). He is given the name ‘Al-Maseeh’, because it literally means the one who is blind in one eye, and the name ‘Al-Dajjaal’ to distinguish him from Al-Maseeh (Messiah) ‘Eesa (Jesus), son of Mary. Linguistically, the Arabic word ‘Dajjaal’ denotes concealment and deception,, sbecause he is a liar who covers up the truth, conceals it, and reveals falsehood. Allah, Exalted is He, will grant him some abilities that are exclusive to Him such as: the resurrection of a dead person whom he shall kill, the time of prosperity and affluence that he will usher in, his heaven and fire, and his two rivers. Moreover, the treasures of the land will follow him, and he will command the sky to rain and the plants to grow, and they will comply. All of that shall happen by the power and will of Allah, Exalted is He, as a fitnah and trial for people. He ﷺ informed us of his conquest of various lands which will strike fear, panic, and terror in the hearts of their people. However, he will not be able to enter Al-Madeenah. He will try to enter it, but it will have then seven gates, each of which will be guarded by two angels, preventing him from entering it. Another hadith has been reported indicating that Allah, Exalted is He,has guarded Makkah as well against Al-Maseeh Al-Dajjaal and that he will not be able to enter it. For instance, he ﷺ said: “There will be no land which would not be treaded by Al-Dajjaal but Makkah and Al-Madeenah.” [Al-Bukhaaree and Muslim].
This hadeeth also highlights the virtues of Al-Madeenah, and states that the angels guard its gates..

1880

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "There are angels guarding the entrances (or roads) of Madeenah, neither plague nor Al-Dajjaal will be able to enter it.".

Commentary :
Al-Madeenah is a blessed land, purified by Allah from impurities and evils, and preserved from destructive perils.
In this hadeeth, the Messenger of Allah ﷺ informed us of the distinct honor conferred by Allah, Exalted is He, on Al-Madeenah, favoring it over other lands, namely its routes and entrances being guarded by angels. Neither the plague nor Al-Maseeh Al-Dajjaal can enter, it being protected by the angels who shall prevent him from entering it. It has been narrated on the authority of Anas ibn Maalik (may Allah be pleased with him) that the Prophet ﷺ stated that Al-Dajjaal will stop at the Sabakhah (i.e., a barren place adjacent to Madeenah), which retains pools of flood water in the northwest of Al-Madeenah. As he arrives there, Al-Madeenah will be shaken with its people, and no hypocrite, male or female, will be left therein. All hypocrites will come out to him. [Al-Bukhaaree and Muslim]. However, he will not be able to enter Al-Madeenah.
The emergence of Al-Maseeh Al-Dajjaal is one of the major signs of the Hour. Al-Dajjaal, linguistically, means concealment, because he is a liar who covers up the truth and conceals it, and reveals falsehood. Allah, Exalted is He, will grant him some abilities that are exclusive to Him such as: the resurrection of the dead person whom he shall kill, the time of prosperity and affluence that he will usher in, his heaven and fire, and his two rivers. Moreover, the treasures of the land will follow him, and he will command the sky to rain and plants to grow, and they will comply. All of that shall happen by the power and will of Allah, Exalted is He, as a fitnah and trial for people. It has been narrated on the authority of Anas ibn Maalik (may Allah be pleased with him) that the Prophet ﷺ said: “There will be no land which would not be tread by Al-Dajjaal but Makkah and Al-Madeenah.” [Al-Bukhaaree and Muslim]. This is a distinct honor conferred upon these two great cities, Makkah and Al-Madeenah.
The plague is a fatal disease that causes wounds and ulcers on the body (and often leads to death). It has been narrated on the authority of Aboo Moosaa Al-Ash‘ari (may Allah be pleased with him) that the Prophet ﷺ said: “My nation shall perish due to Ta‘n (killing) and Taa‘oon (plague).” People asked, ‘O Messenger of Allah; we know the Ta‘n, but what is Taa‘oon?’ He ﷺ said: “It is the mortal strike of your enemies form the Jinn, and there is martyrdom in both.” [Musnad Ahmad].
Reality has attested the words of the Messenger of Allah ﷺ, as the plague has spread in multiple lands throughout history, and has not emerged in Al-Madeenah, confirming the words of the Messenger of Allah ﷺ. So, this hadeeth also highlights a sign of his prophethood and underlines the virtues of Al-Madeenah and the merits of residing therein..

1881

Narrated Anas ibn Maalik (may Allah be pleased with him):The Prophet ﷺ said, "There will be no town which Al-Dajjaal will not enter except Makkah and Al-Madeenah, and there will be no entrance (paths) (of both Makkah and Al-Madeenah) but the angels will be standing in rows guarding it against him, and then Al-Madeenah will shake with its inhabitants thrice (i.e., three earthquakes will take place) and Allah will expel all the disbelievers and the hypocrites from it.".

1882

Narrated Aboo Sa`eed Al-Khudree(may Allah be pleased with him): Allah's Messenger ﷺ told us a long narrative about Al-Dajjaal, and among the many things he mentioned, was his saying, "Al-Dajjaal will come and it will be forbidden for him to pass through the entrances of Madeenah. He will land in some of the salty barren areas (outside) Madeenah; on that day the best man or one of the best men will come up to him and say, 'I testify that you are the same Dajjaal whose description was given to us by Allah's Messenger ﷺ.' Al-Dajjaal will say to the people, 'If I kill this man and bring him back to life again, will you doubt my claim?' They will say, 'No.' Then Al-Dajjaal will kill that man and bring him back to life. That man will say, 'Now I know your reality better than before.' Al-Dajjaal will say, 'I want to kill him but I cannot.' ".

Commentary :
The Prophet ﷺ did not leave any good without guiding us to it, nor any evil without warning us against it. An example of the pervasive evils against which he ﷺ warned us is the emergence of Al-Maseeh Al-Dajjaal and this is one of the major signs of the Hour.
In this hadeeth, Abu Sa’eed Al-Khudree(may Allah be pleased with him) stated that the Messenger of Allah (may Allah be pleased with him) told them about Al-Maseeh Al-Dajjaal at length, warning them against his Fitnah, and informing them of some of his news. He is given the name ‘Al-Maseeh’ because it literally denotes the one who is blind in one eye, and ‘Al-Dajjaal’ to distinguish him from the Maseeh (Messiah) ‘Eesa (Jesus), son of Mary. The Arabic word ‘Dajjaal’ linguistically means concealment, because he is a liar who covers up the truth and conceals it, and reveals falsehood. He shall be a human being by means of whom Allah, Exalted is He, shall test His servants. He will grant him some abilities that are exclusive to Him, such as: the resurrection of the dead person whom he shall kill, the time of prosperity and affluence that he will usher in, his heaven and fire, and his two rivers. Moreover, the treasures of the land will follow him, and he will command the sky to rain and the plants to grow, and they will comply. All of that shall happen by the power and will of Allah, Exalted is He, as a fitnah and trial for people.
Among the information that the Prophet ﷺ stated about Al-Maseeh Al-Dajjaal was that he shall approach Al-Madeenah and try to enter it, but will rather reach a Sabkhah, a sandy land that is barren because of high soil salinity, therein. It was reported on the authority of Anas (may Allah be pleased with him) that the Prophet ﷺ said: “(Al-Dajjaal will come) and pitch his tent in the Sabkhah of Juruf,” [Saheeh Muslim]. This place is a barren area of land about 3 miles from Al-Madeenah on the route to Shaam. He will not be able to enter Al-Madeenah, because it is deemed forbidden for him to enter it; all the routes and roads to its valleys are guarded by rows of angels. As he approaches the Sabkhah (outside) Al-Madeenah, the best man or one of the best men at that time will come up to him, to unveil his evil to the people. Upon seeing him, he will know that he is Al-Dajjaal based on his description reported on the authority of the Prophet ﷺ. He will say to him, ‘I testify that you are Al-Dajjaal whose description was given to us by Allah's Messenger ﷺ.’ Al-Dajjaal will say to the disbelievers and hypocrites who will be deceived by him, ‘If I kill this man and bring him back to life again, will you doubt my claim?’ They will say, ‘No!’ Then Al-Dajjaal will kill that man and bring him back to life, by the Will and Permission of Allah, Exalted is He, as a test and trial for people, to set the true believers apart from the disbelievers. Another version of this hadeeth reads: “He will then order him to be torn (into pieces) with a saw from the parting of his hair up to his legs. Afterwards, Al-Dajjaal will walk between the two pieces. He will then say to him: ‘Stand, and he will stand erect.’ He will then say to him: ‘Do you not believe in me?’ The man will say: ‘It has only added to my insight concerning you (that you are really Al-Dajjaal).’” [Muslim]. He will say so because he will have seen firsthand another sign of which the Prophet ﷺhad informed him, namely, that he will bring back to life a killed person. Al-Dajjaal will say, ‘I want to kill him, but I cannot!’ The version narrated by Muslim reads: “Al-Dajjaal will try to catch hold of him so that he should kill him (again). The space between his neck and collar bone will be turned into copper and he will find no means to kill him. So, he will catch hold of him by his hands and feet and throw him (into the air), and people will think that he had been thrown in the Hellfire, whereas he had been thrown into Paradise. Allah's Messenger ﷺ said regarding that man: ‘He will be the most eminent amongst persons in regard to martyrdom in the sight of the Lord of the world.’” [Muslim]
This hadeeth underlines the virtues of knowledge, and highlights that it is one of the means to gain both insight into the Fitnah and steadfastness on the truth at the time of its occurrence.
The hadeeth also underscores the virtues of confronting the people of falsehood with the truth.
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1883

Narrated Jaabir (may Allah be pleased with him): A Bedouin came to the Prophet ﷺ and gave a pledge of allegiance for embracing Islam. The next day he came with fever and said (to the Prophet ﷺ), "Please cancel my pledge (of embracing Islam and of emigrating to Madeenah)." The Prophet ﷺ refused (that request) three times and said, "Al-Madeenah is like a furnace, it expels out the impurities (bad persons), selects the good ones and makes them perfect.".

Commentary :
Al-Madeenah is a blessed land, purified by Allah from impurities and evils, and chosen to be the land to which the Prophet ﷺ migrated, the cradle of His call, and a refuge for His righteous servants.
In this hadeeth, Jaabir ibn ‘Abdullah(may Allah be pleased with him) told us that a Bedouin man (desert dweller) migrated to Al-Madeenah and went to the Prophet ﷺ to give him the Bay‘ah (pledge of allegiance) to adhere to Islam. The Arabic word Bay‘ah means a contract or covenant, and it is given that name because it is similar to a financial trade-off in the sense that each of the two parties offers the other something in exchange. The Prophet ﷺ offered them the promise of reward and they offered in return their commitment to his obedience.
This Bedouin man had a fever on the following day, and went back to the Prophet ﷺ to cancel his Bay‘ah! Apparently, he did not want to give up Islam, otherwise he would not have bothered to go back to theProphet ﷺ and seek his permission. Rather, he wanted to back out of his commitment to the migration, but the Prophet ﷺ refused, because backing out of the migration is a major sin. This is why the Prophet ﷺ said in another hadeeth, “O Allah, complete for my Companions their migration, and do not cause them to turn back upon their heels.” [Al-Bukhaaree and Muslim].
Moreover, his act implies having ill thoughts about Allah, Exalted is He, because he assumed that he had a fever because he had given the pledge of alligance to the Prophet ﷺ (to migrate to Al-Madeenah), and thought that if he ﷺ released him from his commitment, he would be cured from the fever! Therefore, he went to the Prophet ﷺ with such a request, and this indicated his keenness, but he ﷺ refused. Despite the Prophet’s ﷺrefusal, the man left Al-Madeenah, and thereupon he ﷺ remarked that Al-Madeenah is like a furnace, in that it expels out the impurities (bad people), chooses only the good ones and refines them. In this hadeeth, he ﷺ likened Al-Madeenah to a pair of bellows made from (wood and) leather used by blacksmiths to push air into the fire to allow the furnace to reach a high temperature,so as to make the iron melt and remove its impurities. Similarly, Al-Madeenah expels the wicked people and purifies itself from their evil to manifest its perfect purity. This is a metaphor of the faith of the true and sincere believers among its inhabitants. This is a good metaphor, because thebellows is used to blow on the fire to supply air to remove the black smoke and ashes from the fire, leaving only the burning embers. This is the meaning if the hadeeth referred to the actual bellows used by the blacksmith to produce a strong blast of air to heat up the fire. However, if the intended meaning is the furnace itself, the hadeeth would mean that this place, given its high temperature, removes all impurities from iron, silver and gold to produce pure iron, silver and gold. Likewise, Al-Madeenah turns out the wicked people by means of fever, illness, poor livelihoods, and poverty to purify the ‘human self’ from the traces of indulgence in sinful desires, and thus refines the good people.
It is noteworthy that this description does not apply to Al-Madeenah at all times, but is rather specific to the lifetime of the Prophet ﷺ, because none would leave Al-Madeenah to reside elsewhere except that he was a wicked person. After the Prophet’s death, some of the best people among his Companions (may Allah be pleased with them) moved out of Al-Madeenah and died in their new places of residence.
This cannot be refuted by the fact that the hypocrites lived and died in Al-Madeenah and it did not expel them, because it was originally their homeland, and they did not inhabit it after embracing Islam or for religious reasons, but rather resided therein for the good livelihood opportunities there. The Prophet ﷺused this metaphor in reference to those who willingly committed themselves to Islam and then their hearts were corrupted.
It is deduced from the hadeeth that whenever someone makes a covenant with Allah, committing himself or someone else to doing something, it is impermissible for him to release himself from such a commitment, because such an act involves disobedience to Allah, Exalted is He, who Says (that which means): {O you who have believed, fulfill [all] contracts.} [Quran 5:1].
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1884

Narrated Zayd ibn Thaabit (may Allah be pleased with him):When the Prophet ﷺ went out for (the Battle of) Uhud, some of his Companions (i.e., the hypocrites) returned (home). A party of the believers remarked that they would kill those (hypocrites) who had returned, but another party said that they would not kill them. Thereupon, Allah, Exalted is He, revealed to His Messenger ﷺ the following ayah: {What is [the matter] with you [that you are] two groups concerning the hypocrites…} [Quran 4:88] The Prophet ﷺ said, "Al-Madeenah expels the bad persons from it, as fire expels the impurities of iron.".

Commentary :
Al-Madeenah is a blessed land, purified by Allah from impurities and evils, and chosen to be the land to which the Prophet ﷺ migrated, the cradle of His call, and the refuge for His righteous servants.
In this hadeeth, Zayd ibn Thaabit (may Allah be pleased with him) stated that when the Prophet ﷺ wanted to set off during the Battle of Uhud in 3 A.H., after he had consulted with Muslims, the Companions (may Allah be pleased with them), especially those who had missed out on participating in the Battle of Badr, advised him to go outside of Al-Madeenah to meet their enemies. On the other hand, ‘Abdullah ibn Ubayy ibn Salool, the chief of the hypocrites, advised the Muslims to stay inside Al-Madeenah and fight off the offenders, but this was not sincere advice. Rather, he only wanted to have a chance to flee during the fighting. When the Prophet ﷺ followed the advice of those who suggested marching outside of Al-Madeenah to meet the enemy, Salool had a chance to flee and return to Al-Madeenah with three hundred of the hypocrites, almost one third of the Muslim army, claiming that the reason for his return was that the Prophet ﷺ did not seek his opinion on the matter!
When they did so, a group of the Companions (may Allah be pleased with him) suggested that they should be killed, while others disagreed, because they were still outwardly Muslims. Thereupon, Allah, Exalted is He, revealed the following ayah: {What is [the matter] with you [that you are] two groups concerning the hypocrites, while Allah has made them fall back [into error and disbelief] for what they earned. Do you wish to guide those whom Allah has sent astray? And he whom Allah sends astray - never will you find for him a way [of guidance].} [Quran 4:88]. In thisayah, Allah, Exalted is He, criticized their disagreement regarding the two groups of the hypocrites, while Allah had made them fall back into error and disbelief. The ayah means, ‘Why would you even disagree regardingthose who displayed manifest hypocrisy and have two opinions on the matter? Why did not you decisively declare their disbelief, while Allah, Exalted is He, had led them astray because of their disobedience and defiance of His Messenger ﷺ and following falsehood?!
Afterwards, Zayd ibn Thaabit (may Allah be pleased with him) stated that the Prophet ﷺ said that Al-Madeenah sets the most wicked people apart from the good ones just like fire removes the impurities from iron, leaving only the pure and good people therein.
Subsequently, Allah, Exalted is He, decreed that only few hypocrites should live in the company of the Prophet ﷺ in Al-Madeenah, and as a result they were turned away from the Prophet ﷺ for their fear of getting killed. Allah, Exalted is He, Says (what means): {Accursed wherever they are found, [being] seized and massacred completely.} [Quran 33:61]. They feared for their lives and therefore left Al-Madeenah, attesting the fact that Al-Madeenah expels the wicked people, but not all at once, until only the pure and good people remain therein.
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1885

Narrated Anas (may Allah be pleased with him):The Prophet ﷺ said, "O Allah! Bestow on Al-Madeenah twice the blessings You bestowed on Makkah.".

Commentary :
Al-Madeenah is a blessed land, purified by Allah from impurities and evils, and chosen to be the land of to which the Prophet ﷺ migrated, the cradle of His call, and the refuge for His righteous servants.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) stated that the Prophet ﷺ supplicated Allah to bless Al-Madeenah with abundance and prosperity, to bless its produce and livelihood with regard to worldly riches. The Prophet ﷺ said: “O Allah! Bless us in our fruits. Bless us in our city. Bless us in our Saa’ and bless us in our Mudd.” [Saa‘ and Mudd are both dry measures used for agricultural produce by the Arabs in the Prophet's lifetime, and the Saa‘ was the larger measure.]
On account of this supplication, Allah, Exalted is He, blessed the Saa‘ of Al-Madeenah so much that it would be sufficient for a greater number of people than what it would normally suffice elsewhere.
The Prophet ﷺ supplicated Allah, Exalted is He, to multiply the blessings conferred on Al-Madeenah compared to those bestowed on Makkah due to the supplication of Prophet Ibraaheem (Abraham). This was further detailed in the hadeeth narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) reading: “O Allah, Ibraaheem is Your servant, Your Close Friend [Khaleel] and Your Prophet, and I am Your servant and Your Prophet. He supplicated You for Makkah, and I supplicate You for Madeenah, (to bless it with) the like of what he supplicated You for Makkah, and the like thereof as well!” [Muslim].
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1886

Narrated Anas (may Allah be pleased with him):Whenever the Prophet ﷺ returned from a journey and observed the walls of Madeenah, he would make his Mount go fast, and if he was on an animal (i.e., a horse), he would make it gallop because of his love for Al-Madeenah..

Commentary :
Al-Madeenah was one of the most beloved lands to the Prophet ﷺ. It was the land to which he migrated and where he ﷺ received support. He ﷺ established therein the early state of Islam, and it served as the power base of Islamat its inception, from which Islam spread to all the lands of Arabs and non-Arabs.
In this hadeeth, the Prophet ﷺ highlighted some manifestations of his love for Al-Madeenah. Anas ibn Maalik (may Allah be pleased with him) related that whenever the Prophet ﷺ came from his travels and saw the houses of Al-Madeenah, he ﷺ would urge his riding animal (she-camel, mule, or horse) to move quickly to arrive faster, out of his deep love and longing for Al-Madeenah, being the land to which he migrated and where his family, offspring, and believing supporters, whom he loved the most, lived. Allah, Exalted is He,has infused in people an innate love and longing for their homelands. This was manifest in the action of the Prophet ﷺ, related in this hadeeth, serving as a great example for Muslims to follow. He ﷺ commanded Muslims to hasten to return to their families after their travels.
The hadeeth also touches upon the merits of Al-Madeenah and the Prophet’s love and longing for it.
It is also deduced from this hadeeth that it is permissible for a Muslim to display love and nostalgia for his homeland..

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 Aboo Hurayrah (may Allah be pleased with him)

Allah's Messenger ﷺ said, “I was ordered to migrate to a town which will swallow (conquer) other towns and is called Yathrib and that is Al-Madeenah, and it turns out (bad) persons as a furnace removes the impurities of iron.”.

Narrated Aboo Hurayrah (may Allah be pleased with him)

If I saw deers grazing in Al-Madeenah, I would not chase them, for Allah's Messenger ﷺ said, "It (Al-Madeenah) is a sanctuary between its two mountains.".

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, “Verily, faith returns and goes back to Madeenah as a snake returns and goes back to its hole (when in danger).”.

Narrated Sa`d (may Allah be pleased with him):I heard the Prophet ﷺ saying, "None plots against the people of Madeenah but that he will be dissolved (destroyed) like the salt is dissolved in water."
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Narrated Aboo Bakrah (may Allah be pleased with him):The Prophet ﷺ said: "The terror caused by Al-Maseeh Al-Dajjaal (Antichrist) will not enter Al-Madeenah and at that time it will have seven gates and there will be two angels at each gate guarding them.".

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "There are angels guarding the entrances (or roads) of Madeenah, neither plague nor Al-Dajjaal will be able to enter it.".

Narrated Anas (may Allah be pleased with him):The Prophet ﷺ said, "O Allah! Bestow on Al-Madeenah twice the blessings You bestowed on Makkah.".

Narrated Anas (may Allah be pleased with him):Whenever the Prophet ﷺ returned from a journey and observed the walls of Madeenah, he would make his Mount go fast, and if he was on an animal (i.e., a horse), he would make it gallop because of his love for Al-Madeenah..

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 Aboo Hurayrah (may Allah be pleased with him) Allah's Messenger ﷺ said, “I was ordered to migrate to a town which will swallow (conquer) other towns and is called Yathrib and that is Al-Madeenah, and it turns out (bad) persons as a furnace removes the impurities of iron.”.

Narrated Aboo Hurayrah (may Allah be pleased with him) If I saw deers grazing in Al-Madeenah, I would not chase them, for Allah's Messenger ﷺ said, "It (Al-Madeenah) is a sanctuary between its two mountains.".

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, “Verily, faith returns and goes back to Madeenah as a snake returns and goes back to its hole (when in danger).”.

Narrated Sa`d (may Allah be pleased with him):I heard the Prophet ﷺ saying, "None plots against the people of Madeenah but that he will be dissolved (destroyed) like the salt is dissolved in water." .

Narrated Aboo Bakrah (may Allah be pleased with him):The Prophet ﷺ said: "The terror caused by Al-Maseeh Al-Dajjaal (Antichrist) will not enter Al-Madeenah and at that time it will have seven gates and there will be two angels at each gate guarding them.".

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "There are angels guarding the entrances (or roads) of Madeenah, neither plague nor Al-Dajjaal will be able to enter it.".

Narrated Anas (may Allah be pleased with him):The Prophet ﷺ said, "O Allah! Bestow on Al-Madeenah twice the blessings You bestowed on Makkah.".

Narrated Anas (may Allah be pleased with him):Whenever the Prophet ﷺ returned from a journey and observed the walls of Madeenah, he would make his Mount go fast, and if he was on an animal (i.e., a horse), he would make it gallop because of his love for Al-Madeenah..

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 Aboo Hurayrah (may Allah be pleased with him)

Allah's Messenger ﷺ said, “I was ordered to migrate to a town which will swallow (conquer) other towns and is called Yathrib and that is Al-Madeenah, and it turns out (bad) persons as a furnace removes the impurities of iron.”.

Narrated Aboo Hurayrah (may Allah be pleased with him)

If I saw deers grazing in Al-Madeenah, I would not chase them, for Allah's Messenger ﷺ said, "It (Al-Madeenah) is a sanctuary between its two mountains.".

Narrated Sa`d (may Allah be pleased with him):I heard the Prophet ﷺ saying, "None plots against the people of Madeenah but that he will be dissolved (destroyed) like the salt is dissolved in water."
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