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..

1050

Abu al-Aswad reported: Abu Mūsa al-Ash'ari sent for the reciters of the people of Basra. Three hundred men who had recited the Qur'an came to him. He said: "You are the best among the people of Basra and their reciters. So, recite it. And let not hope of a long life delude you, and thus your hearts would harden as the hearts of those before you had hardened. We used to recite a Surah, which we would liken to Barā‘ah in terms of length and toughness, and I was made to forget it. However, I memorized from it: "If the son of Adam had two valleys of wealth, he would seek a third valley, and nothing would fill the inside of the son of Adam except dust". We used to recite a Surah, which we would liken to one of the Musabbihāt, and I was made to forget it. However, I memorized from it: "O you who believe, why do you say what you do not do?" This will be written as a testimony on your necks, and you will be asked about it on the Day of Judgment..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to direct his Companions and advise them to refrain from keenness on worldly life and hope for an extended stay in it. And the Companions (may Allah be pleased with them) did the same with the Tābi'is.
In this tradition, Abu al-Aswad ad-Dīli informs that Abu Mūsa al-Ash‘ari (may Allah be pleased with him) sent for the reciters among the people of Basra to come to him and gather there. Basra is a city located in the south of Iraq. "Three hundred men, who had recited the Qur'an" and memorized it "came to him." He advised and directed them, saying: You are the best among the people of Basra and you are the people of the Qur’an among them. Then, he instructed them to read the Qur’an and recite it in the most proper manner, which entails understanding its meanings, reflecting upon its verses, and acting upon its rulings. And he said to them: "And let not hope of a long life delude you and thus your hearts would harden," i.e., do not have high hopes for worldly life and do not wish to stay therein for long, as this corrupts the hearts by dragging them to greed and hardness, and thus they will not soften to Dhikr or derive benefit from admonition or rebuke. As a result, you will have such hardness and aversion within your hearts that had befallen the nations before you due to their hopes for an extended stay in the life of this world. This includes a reference to the verse that reads: {Has the time not yet come for those who believe that their hearts should be humbled at the remembrance of Allah and the truth that has been revealed? They should not be like those who were given the Scriptures before, whose hearts grew hard after the passage after a long period of time, and many of them were evildoers.} [Surat al-Hadīd: 16]
Then, he informed that they used to recite a long Surah of the Qur’an, whose recitation was abrogated, and they would liken it to Surat Barā’ah, which is Surat at-Tawbah, in terms of length and toughness. He further said that he was made to forget it. Then, Abu Mūsa (may Allah be pleased with him) made an exception and informed that he memorized from the meanings of this Surah such words that contain dispraise of attention on worldly life and the love and desire for having a lot of it. He said: "If the son of Adam had two valleys of wealth, he would seek a third valley." A valley is any gap between mountains or hills. "and nothing would fill the inside of the son of Adam except dust", i.e., he continues to be keen on worldly life till he dies, and his inside gets filled with the dust of his grave. The inside may also be intended to refer to the heart, and the meaning is that he does not get bored of the love for wealth. This is because man is naturally inclined to love wealth and has an unquenchable greed for it, and he has no limit to stop except a matter like his own, namely dust.
Then, Abu Mūsa (may Allah be pleased with him) informed that they used to recite a Surah which they would liken to one of the Musabbihāt, which are the Surahs that begin with "subhān, sabbaha, yusabbihu, sabbih ism rabbika" (glory be to, glorified, glorifies, glorify the name of your Lord), and that he was made to forget it; and he memorized from it: "O you who believe, why do you say what you do not do?" This is a question that signifies disapproval and rebuke for those who attribute to themselves good things that they do not do, either in relation to the past, in which case they would be liars, or concerning the future, and this would be a contradiction; both are dispraised. "This will be written as a testimony on your necks and you will be asked about this on the Day of Judgment" i.e., these false statements will be recorded against you, for what you said and did not do is a testimony from you, and you are liable for it, and you will be held accountable, and it will entail an evil recompense on the Day of Judgment.
This abrogation, which Abu Mūsa (may Allah be pleased with him) told about in this Hadīth, is one of the abrogation types: the abrogation of words and recitation. Abrogation is of three types: First: Abrogation of rulings, while words and recitation endure. Second: Its opposite; and that is the abrogation of words and recitation, while the ruling endures. Third: Abrogation of the ruling along with the words and recitation. This is the abrogation which Allah Almighty mentions in the verse that reads: {We do not abrogate a verse or cause it to be forgotten.} [Surat al-Baqarah: 106] And also in the verses that read: {We will teach you [the Qur’an], so you will not forget*, except what Allah wills.} [Surat al-A‘la: 6-7] These two Surahs are among the Surahs Allah Almighty willed to be forgotten after He revealed them. This is because Allah Almighty does whatever He wills and is Able to do all things He wishes. Indeed, this is all possible. Let not one wrongly assume, because of this and the like of it, that any part of the Qur’an was lost. In fact, this is untrue, as established by the verse that reads: {It is We Who have sent down the Reminder, and it is We Who will preserve it.} [Surat al-Hijr: 9] This is also established by the consensus among the Companions and those after them that the Qur’an, which we are required to recite and act upon its rulings as a form of worship, is the text contained between the two covers of the Mus'haf, without addition or omission.
The Hadīth shows keenness to present advice to the Muslim reciters.
It contains dispraise of the keenness on worldly life and the hope for a long stay therein.
It includes dispraise of lying and bragging about something one did not do.
The Hadīth also mentions that a person's speech is recorded and he will be asked about it on the Day of Judgment.
And it indicates that a believer should be chiefly concerned about working for the Hereafter and he should not be deceived by worldly life and its desires..

1054

‘Abdullāh ibn ‘Amr ibn al-‘Ās reported that: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Successful is the one who accepts Islam and is provided with mere subsistence and Allah makes him content with what He has given him.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to admonish his Companions, advise them, and encourage them to aim at sublime matters, so that the worldly life would be in their hands, not in their hearts, and what they gained thereof would help them in acts of worship.
This Hadīth contains guidance from the Prophet (may Allah's peace and blessings be upon him) to his Ummah that a person should not tire himself in seeking more than mere subsistence, for what is commendable in sustenance is the amount that enables a person to perform worship and for which he should work as much as needed. So, the Prophet (may Allah's peace and blessings be upon him) informed that success is attained and gained by a person who embraces Islam rightly, for he gets rid of Kufr (disbelief) and Shirk (polytheism), which is the sin that Allah does not forgive, and he is provided with mere subsistence, no more or less, and what makes him self-sufficient and saves him from necessities and wants. This means lawful sustenance, for no success comes with unlawful sustenance. And his words: "and Allah makes him content with what He has given him," i.e., Allah grants him contentment with the mere subsistence he has; so, he does not aspire to pursue more than that.
The Hadīth shows that success and triumph are attained by embracing Islam for the sake of Allah and being pleased with what Allah gives him.
It demonstrates the merit of contentment, and that it is one of the means of success..

1056

‘Umar ibn al-Khattāb (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) distributed some wealth, and I said: "By Allah, O Messenger of Allah, there are other than those more deserving of it than them?" He said: "They gave me the choice that they either ask of me importunately or regard me as a miser, and I am not a miser.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was the most generous and bountiful among the people. He would give like one who fears no poverty. This was to teach his Ummah and serve certain Shar‘i purposes that were probably not known or grasped at the time by anyone other than him (may Allah's peace and blessings be upon him).
In this Hadīth, ‘Umar ibn al-Khattāb (may Allah be pleased with him) says The Messenger of Allah (may Allah's peace and blessings be upon him) distributed some wealth among the people, and he gave some people, whereas ‘Umar ibn al-Khattāb (may Allah be pleased with him) held that others were more deserving of being given than them. So, the Prophet (may Allah's peace and blessings be upon him) clarified to him why he gave to them and not those who were more deserving to be given than them. This is because those he gave were people of ignorance and lying. The Prophet (may Allah's peace and blessings be upon him) said that they begged in an importunate manner due to their weak faith and drove him, by their very importunate attitude, to either give them what they asked for or they would describe him as a miser and defame him, while in fact, he is not a miser. Hence, the Prophet (may Allah's peace and blessings be upon him) gave to them and protected his honor by his giving, lest they might lie about him. Miserliness is not part of his character (may Allah's peace and blessings be upon him), and he gave to them to appease them and win their friendliness. Similarly, he said in a Hadīth of the Two Sahīh Collections: "Indeed, the worst people in rank in the sight of Allah is the one whom people leave or abandon for fear of his discourteousness." Thus, he endured their rudeness and treated them forbearingly to win their friendliness and protect himself from being described as a miser, a trait that does not befit him (may Allah's peace and blessings be upon him).
The Hadīth indicates that we can appease the people of ignorance and harshness and win their friendliness, if this achieves a good interest.
It also shows that patience and forbearance were part of the Prophet's character.
The Hadīth demonstrates and directs a person to spend out of his money to protect his honor and himself from the people of ignorance..

1060

Rāfi‘ ibn Khadīj reported: The Messenger of Allah (may Allah's peace and blessings be upon him) gave to Abu Sufyān ibn Harb, Safwān ibn Umayyah, ‘Uyaynah ibn Hisn, and Al-Aqra‘ ibn Hābis, to every one of them, one hundred camels, and gave to ‘Abbās ibn Mirdās less than that. Thereupon, ‘Abbās ibn Mirdās said: You allot the share of my booty and that of Al-‘Ubayd between ‘Uyaynah and Al-Aqra‘ Both Badr and Hābis in no way surpassed Mirdās in the assembly I am in no way inferior to any one of these two. And he whom you lower today will not be elevated He said: So, the Messenger of Allah (may Allah's peace and blessings be upon him) completed one hundred camels for him. [And in a version]: The Prophet (may Allah's peace and blessings be upon him) divided the spoils of the battle of Hunayn and gave Abu Sufyān ibn Harb one hundred camels... And he narrated the same Hadīth, with the addition: And he gave ‘Alqamah ibn ‘Ulāthah one hundred. [And in a version]: He did not mention poetry..

Commentary : This Hadīth reveals a part of how the Prophet (may Allah's peace and blessings be upon him) used to win people's hearts to Islam by giving them money, each according to the strength of Īmān in his heart or his tenderness, and how he was considerate of the circumstances of each one of them.
The circumstances surrounding this Hadīth: After the battle of Hunayn, which took place in the eighth Hijri year between the Muslims and the two tribes of Hawāzin and Thaqīf, the Prophet (may Allah's peace and blessings be upon him) divided the spoils he seized from this battle between the Muslims, preferring some of them over others. He gave some of them a hundred camels and others less than that. The Messenger of Allah (may Allah's peace and blessings be upon him) gave a hundred camels to Abu Sufyān ibn Harb, the Quraysh leader, Safwān ibn' Umayyah, who had embraced Islam after the Conquest of Makkah and was one of the Quraysh notables during Jāhiliyyah and Islam, 'Uyaynah ibn Hisn al-Fazāri, who had embraced Islam before the Conquest of Makkah and was marked by the typical roughness of desert dwellers, and Al-Aqra' ibn Hābis at-Tamīmi, who had come to the Prophet (may Allah's peace and blessings be upon him) and partook in the Conquest of Makkah, and he was an arbitrator during Jāhiliyyah; he gave each one of these persons a hundred camels. On the other hand, he gave ‘Abbās ibn Mirdās less than a hundred. So, ‘Abbās ibn Mirdās became angry and said these poetic verses: "You allot the share of my booty and that of Al-‘Ubayd between ‘Uyaynah and Al-Aqra‘" Booty: the spoils. Al-‘Ubayd: the name of the horse of ‘Abbās ibn Mirdās. The meaning: Do you give the booty which I took part in seizing from Hunayn with my weapon and horse to ‘Uyaynah ibn Hisn and Al-Aqra‘ ibn Hābis and the like of them, by giving them more than me?! By his words "Both Badr and Hābis", he meant the grandfather of ‘Uyaynah and the father of Al-Aqra‘. ‘Uyaynah is the son of Hisn ibn Hudhayfah ibn Badr, and Al-Aqra‘ is the son of Hābis. And his words: "in no way surpassed Mirdās in the assembly". Surpass means: is higher than. Assembly: the meeting place of the clans and tribes. "I am in no way inferior to any one of these two" The meaning: My father was not inferior to theirs, neither am I inferior to them. He seemed to have been gripped with fear that his status might be lowered. Therefore, he said: "And he whom you lower today" by decreasing his share of the booty "will not be elevated", i.e., the people will not elevate him after this day.
So, the Prophet (may Allah's peace and blessings be upon him) gave him a hundred camels like the others who were given a hundred, so as to win his heart and dispel the thought of inferiority or that he might be lower in rank than others.
The Hadīth shows how the Prophet (may Allah's peace and blessings be upon him) would win the hearts of some people with money for an apparent interest.
The ruler may prefer some over others if he sees a certain benefit in doing so.
It is permissible to recite poetry and is permissible to listen to it..

1064

Abu Sa‘īd reported: The Prophet (may Allah's peace and blessings be upon him) mentioned a people who would be among his Ummah, who would emerge out of the dissension of people. Their distinctive mark would be shaven heads. He said: "They would be the worst creatures - or among the worst creatures. The nearer of the two groups, the truth would kill them." The Prophet (may Allah's peace and blessings be upon him) gave an example of them, or he said: "A man throws an arrow at the prey - Or he said: at the target - and looks at the arrowhead and finds no trace, and he looks at the body and finds no trace. Then, he looks at the grip and finds no trace." He said: Abu Sa‘īd said: "And you killed them, O people of Iraq.".

1066

Zayd ibn Wahb al-Juhani reported that he was in the army led by ‘Ali (may Allah be pleased with him) that set out to fight the Kharijites. ‘Ali (may Allah be pleased with him) said: "O people, I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'There would arise within my Ummah a people who would recite the Qur’an, and your recitation would be nothing compared to their recitation, your prayer would be nothing compared to their prayer, and your fast would be nothing compared to their fast. They would recite the Qur’an thinking that it supports them, whereas it is against them. Their prayer does not get beyond their collarbones. They would pass through Islam as an arrow passes through the prey. If the army that is to encounter them were to know what had been decreed for them by the tongue of their Prophet (may Allah's peace and blessings be upon him), they would completely rely upon that and cease to work. The sign of this is that there would be among them a man with an upper arm and without an arm, and the head of his upper arm would be like the nipple of the breast on which there would be some white hairs.' So, will you go to Mu‘āwiyah and the people of the Levant and leave them behind among your children and your property?! By Allah, I hope they are those people, for they have shed inviolable blood and raided the animals of the people. So, go forth in the name of Allah." Salamah ibn Kuhayl said: Zayd ibn Wahb made me alight at a place, till we crossed a bridge. When we encountered them - and ‘Abdullāh ibn Wahb ar-Rāsibi was the leader of the Kharijites on that day - he said to them: "Throw the spears and draw out your swords from their sheaths, for I fear that they would appeal to you as they appealed to you on the day of Harūrā'." They went back and threw their spears and drew out their swords, and people fought against them with their spears and they were killed on top of one another. Only two men were killed from among the people on that day. Then, ‘Ali (Allah be pleased with him) said: "Search for the Mukhdaj (the maimed one) among them." They searched but did not find him. So, ‘Ali (may Allah be pleased with him) himself stood up till he came upon people who had been killed on top of one another. He said: "Move them away from one another." So, they found him near the ground. Thereupon, he proclaimed Takbīr and then said: "Allah told the truth, and His Messenger conveyed it." He said: Then, ‘Abīdah as-Salmāni stood before him and said: "O Commander of the Believers, by Allah, other than Whom there is no god, did you hear this Hadīth from the Messenger of Allah (may Allah's peace and blessings be upon him)?" He said: "Yes, by Allah, other than Whom there is no god." He repeated the request for an oath from him three times, and he swore each time..

Commentary : The Prophet (may Allah's peace and blessings be upon him) warned us against religious innovations and extremism, for it leads to the corruption of societies. Extremism, along with the lack of proper understanding of the religion, may result in considering the Muslim communities as people of religious innovations and Kufr (disbelief) and lead to revolt against the rulers unjustly.
In this Hadīth, the Tābi‘i Zayd ibn Wahb al-Juhani relates that he was with ‘Ali ibn Abi Tālib (may Allah be pleased with him) in the army that marched toward the Kharijites. This happened in 38 A.H., in the battle of Nahrawān, located nearly 35km southeast of Baghdad, Iraq. They were those who criticized ‘Ali (may Allah be pleased with him) for the arbitration over his fighting against Mu‘āwiyah (may Allah be pleased with him), and they fought him and declared the Muslims as disbelievers and regarded the shedding of their blood as lawful. ‘Ali (may Allah be pleased with him) addressed his army to make them firm and urge them to fight and display patience in doing so. He informed that he heard the Prophet (may Allah's peace and blessings be upon him) point out some traits of the Kharijites, mentioning that they would be a people within the Muslim Ummah, and they would "recite the Qur'an," i.e., recite it a lot. They would also perform prayer and observe fast often, to the extent that if people compared their condition to the condition of others, they would regard the worship of others as nothing next to them. "They would recite the Qur'an thinking that it supports them", i.e., it provides an argument for them in proving their claims, whereas this is not the case in reality; instead, it serves as an argument against them with Allah Almighty. In the Two Sahīh Collections, in a Hadīth reported by Abu Sa‘īd al-Khudri (may Allah be pleased with him): "It does not get beyond their collarbones." Likewise, their prayer does not get beyond their collarbones. Prayer here probably refers to the recitation in prayer. The collarbone is the bone that extends from the neck cavity to the shoulder. They do not understand the Qur’an, draw benefit from its recitation, ponder its verses, or reflect upon its meanings. So, they do not reach their hearts through reflection and Khushū‘ (humility and focus) and do not ascend to heaven. Therefore, they obtain no reward for them. "They would pass through" i.e., they would depart from Islam quickly and not get attached to anything in it, just as an arrow passes through prey, i.e., like a powerful and fast arrow that penetrates the target and passes through prey, due to its power and speed, entering from one side and coming out from the opposite one; and it leaves no trace of blood or flesh. Then, they would not go back to the religion, as the arrow does not go back to its place in the bow.
Then, ‘Ali ibn Abi Tālib (may Allah be pleased with him) states that if the army that would kill and defeat them were to know the reward and recompense that their Prophet (may Allah's peace and blessings be upon him) informed them about and determined for them, they would abandon work and solely rely upon this glad tiding which was given to them for killing the Kharijites.
The distinctive mark of those Kharijites is "that there would be among them a man with an upper arm", which extends from the shoulder to the elbow, "and without an arm", which extends from the elbow to the hand. And the head of his upper arm would be like "the nipple of the breast", and there would also be some white hairs on the top of his upper arm.
Then, ‘Ali ibn Abi Tālib (may Allah be pleased with him) expressed criticism of the army in the form of questioning: Do you want to go to Mu‘āwiyah and the people of the Levant and fight them and leave those Kharijites behind to stay among your women and children and loot your property?! The meaning: This is not proper and should not happen. By this, he intended to urge them to fight the Kharijites first before marching toward Mu‘āwiyah and the people of the Levant.
Then, ‘Ali (may Allah be pleased with him) swore, saying: "By Allah, I hope they are those people" who are amongst us, revolted against us, and departed from obedience to us, "the people" whom the Prophet (may Allah's peace and blessings be upon him) described to us. Indeed, they went to extremes in shedding the blood of Muslims, and it is blood whose shedding is forbidden. They killed 'Abdullāh ibn Khabbāb and the mother of his child. "and they raided the animals of the people", i.e., they raided people's property and stole their grazing livestock. Then, ‘Ali (may Allah be pleased with him) said: "So, go forth in the name of Allah", i.e., with the blessing of the name of Allah, seek help from Him and put your trust in Him. This indicates that actions should begin with the mention of Allah.
Salamah ibn Kuhayl al-Hadrami al-Kūfi - one of the Hadīth narrators - informs that the Tābi‘i Zayd ibn Wahb mentioned to him the locations of their travel to fight the Kharijites, one by one, until they reached the bridge at which the fighting took place - the bridge of Dizjān. This is also mentioned in As-Sunan Al-Kubra Collection of An-Nasā’i. A bridge is a structure built over water for crossing on it. This is the bridge of Nahrawān, where the Kharijites gathered.
Zayd ibn Wahb related that when the two armies encountered each other for fighting, the leader of the Kharijites on that day was ‘Abdullāh ibn Wahb ar-Rāsibi, who said to the Kharijites: Throw the spears and draw out your swords from their sheaths. He wanted the two armies to start fighting. Thus, there would be no possible alternative to fighting, such as a truce or appeal, which means that they would ask and adjure them by Allah, and this might cause some of his companions to leave him, and, as a result, his army would become weaker. Confrontation with spears puts the two armies at a distance from each other, and this carries the possibility that some of them may feel pity upon seeing the blood and call for the cessation of fighting. On the other hand, fighting with the swords breaks out quickly and ends with defeating one of the two armies. Ibn Wahb hoped that he would be victorious in this battle. "as they appealed to you on the day of Harūrā’." This is a village near Kufa, after which a sect of the Khrijites was named, as their first gathering took place there, "the day" here refers to the day in which the Kharijites gathered, numbering eight thousand - and a different number was also mentioned - and they alighted at Harūrā’. Their leaders were ‘Abdullāh ibn al-Kawwā’ al-Yashkuri and Shabath at-Tamīmi. ‘Ali ibn Abi Tālib (may Allah be pleased with him) sent his cousin ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) to them. He debated with them, and as a result, many of them came back with him. Then, ‘Ali went out to them, appealed to them, and engaged in a discussion with them. Consequently, they obeyed him and entered Kufa along with him.
When the Kharijites listened to ‘Abdullāh ibn Wahb, they obeyed him and "threw their spears" i.e. they threw them away and engaged in fighting against the army of ‘Ali (may Allah be pleased with him) with swords. So, this opinion led to victory for the Muslims and ‘Ali's army, the preservation of their blood, and their empowerment. "and people fought against them with their spears" i.e., the companions of ‘Ali (may Allah be pleased with him) stabbed them with their spears like trees. The Arabic text uses a verb derived from 'shajar', which means trees. So, the companions of ‘Ali (may Allah be pleased with him) threw the spears at them before they could reach them. Then, they engaged in battle with them and killed so many of them; only two men were killed on the side of ‘Ali (may Allah be pleased with him). His words "they were killed on top of one another" mean that they were piled upon one another due to the large number of them who were killed, forming heaps.
Then, after the end of the battle, ‘Ali (may Allah be pleased with him) ordered them to search for "the Mukhdaj" man, i.e., his body is incomplete. This is the man described at the beginning of the Hadīth. They searched for him but could not find him. So, 'Ali (may Allah be pleased with him) himself rose and moved to a heap of dead bodies from the Kharijites. He ordered that they be separated from one another, and they found underneath them the man he was looking for dead. Thereupon, 'Ali (may Allah be pleased with him) proclaimed Takbīr in wonder at seeing the Mukhdaj man with the description given by the Prophet (may Allah's peace and blessings be upon him). Then, he said after the Takbīr: "Allah", Exalted be He, "told the truth" in what He revealed to His Prophet; "and His Messenger conveyed" His message to us and to the people, in truth.
Then, Zayd ibn Wahb al-Juhani informed that the Tābi‘i ‘Abīdah as-Salmāni called out to ‘Ali (may Allah be pleased with him): "O Commander of the Believers", and he adjured him by Allah, other than Whom there is no god, to tell him whether he heard this Hadīth from the Messenger of Allah (may Allah's peace and blessings be upon him). In response, ‘Ali (may Allah be pleased with him) swore, saying: "Yes, by Allah, other than Whom there is no god" i.e., yes, I heard it from the Messenger of Allah (may Allah's peace and blessings be upon him). "He repeated the request for an oath from him three times". He asked him to swear to let this be heard by the people present and affirm that to them, and in order to reveal to them the miracle informed by the Messenger of Allah (may Allah's peace and blessings be upon him) and show them that ‘Ali and his Companions are the worthier among the two groups in claiming the truth, and that they are rightful in fighting them.
The Hadīth points to the danger of ignorance in religion and dogmatic thinking.
It mentions the great reward of killing the Kharijites.
It warns against extremism in religion and affectation in worship.
Those who revolt against the just rulers should be fought against.
The Hadīth mentions some traits of the Kharijites.
It shows the merit of ‘Ali ibn Abi Tālib (may Allah be pleased with him).
An oath may be requested for verifying something unfamiliar, so as to affirm it to those who hear about it..

1067

Abu Dharr reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Verily, there is from my Ummah after me - or there would be from my Ummah after me - a people who would recite the Qur’an, but it would not go beyond their throats, and they would pass through the religion as an arrow passes through the prey, and then they would not come back to it; they are the worst among the creation and the creatures.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) informed the Companions about many of the trials that took place during their generation and that would take place after their generation. One of the trials they witnessed during their time was the trial of the Kharijites.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) made reference to that. He mentioned people who would be in his Ummah after him; among their characteristics is that they "would recite the Qur'an, but it would not go beyond their throats." They recite the Qur'an but do not get affected by it, understand it, or act upon its verses. So, they will not be recompensed for that by rewards, and their recitation does not go beyond their tongues, so no good deed is accepted from them. This is not something required; instead, it is required to ponder and reflect upon the Qur'an as it influences the heart. This all means that Imān (faith) did not settle firmly in their hearts. "they would pass through the religion as an arrow passes through the prey, and then they would not come back to it", i.e., they come out of the religion like the coming out of a fast arrow, which hits the prey and enters and comes out of it with a high speed, without any trace of the prey sticking to it; this is due to its quick coming out of the target. The "ramiyyah" (prey) is the animal that is hunted and hit with an arrow after getting chased. This is a description of the Kharijites, who do not obey the rulers and revolt against them and declare people as disbelievers on account of major sins that are below Shirk (polytheism) and Kufr (disbelief). They kill the people of Islam and leave the people of idols (disbelievers). After all that, they do not return to the religion again, as they do not repent or reconsider their matter. Then, the Prophet (may Allah's peace and blessings be upon him) remarked: "They are the worst among the creation and the creatures." It is said: "Khalq" (creation) refers to humankind, and "khaliqah" (creatures) refers to animals. It is also said: They both have the same meaning. So, this refers to all creation. They are the worst among all creation because they fight the best people, thus corrupting the land after it was in good condition.
The Hadīth includes one of the Prophet's prophecies, as he told about something that would happen after his death, and it did happen as he (may Allah's peace and blessings be upon him) informed.
It warns against misunderstanding the Qur’an and not pondering its verses, goals, and objectives; and it points out that this causes corruption on earth.
It also indicates that one of the consequences of poor reflection upon the verses of Allah is to depart from the religion..

1068

Sahl ibn Hanīf reported: The Prophet (may Allah's peace and blessings be upon him) said: "A people will go astray toward the east, with shaven heads.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen on teaching his Ummah and warning them against trials. A true Muslim ponders the Prophet's statements and teachings and tries his best to save himself and his Muslim community from falling into misleading trials.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs that there will emerge a group of people who will deviate from the true and correct path and go astray in the darkness of religious innovations and misguidance. They will never be guided to the truth; they will be lost and follow the wrong paths. They will emerge from the east, which refers to the direction of the sunrise. Those people who go astray from the true path are described as having shaven heads, which indicates their abandonment and renouncement of worldly life. The intended meaning is that shaving their heads was a habit that they persistently engaged in and for which they were known. This trait was mentioned with regard to the Kharijites, that they are marked by shaving their heads, until it became a slogan for them, by which they were identified.
The Prophet (may Allah's peace and blessings be upon him) warns his Ummah in this Hadīth against the trial of going astray in misguidance and tells us about the signs of deviation.
One of the signs of deviation and misguidance is leading a life of false asceticism..

1072

‘Abdul-Muttalib ibn Rabī‘ah ibn al-Hārith reported: Rabī‘ah ibn al-Hārith and Al-‘Abbās ibn ‘Abdul-Muttalib got together and said: "By Allah, if we sent these two young men - I and Al-Fadl ibn al-‘Abbās - to the Messenger of Allah (may Allah's peace and blessings be upon him) and they spoke to him, he would put them in charge of these Zakah funds, and they would pay as the people pay and get a share as the people get." He said: As they were talking about that, 'Ali ibn Abi Tālib came and stood before them, and they mentioned it to him. Thereupon, ‘Ali ibn Abi Tālib said: "Do not do this, for, by Allah, he would not do that." Rabī‘ah ibn al-Hārith turned to him and said: "By Allah, you are only doing this out of jealousy toward us. By Allah, you became the son-in-law of the Messenger of Allah (may Allah's peace and blessings be upon him), but we felt no jealousy toward you." 'Ali said: "Send them." So, they set out, and 'Ali lay on the bed. He said: When the Messenger of Allah (may Allah's peace and blessings be upon him) offered the Zhuhr prayer, we went ahead of him to his room and stood near it till he came, took hold of our ears, and then said: "Take out what you keep within yourselves." Then, he entered, and we entered his place. He was on that day in the house of Zaynab bint Jahsh. He said: We urged each of us to speak. Then, one of us spoke, saying: "O Messenger of Allah, you are the most righteous and the best of people in upholding kinship ties. We have reached the marriageable age. We have come so that you may put us in charge of some of these Zakah funds, and we would submit them to you as the people submit and get a share as they get." He said: He kept silent for a long time until we wished to speak with him. He said: Zaynab pointed to us from behind the curtain, telling us not to talk to him. He said: Then, he said: "Zakah does not befit the family of Muhammad, for it is the impurities of people. Call Mahmiyah to me - and he was in charge of the Khums funds - and Nawfal ibn al-Hārith ibn' Abdul-Muttalib." They both came to him, and he said to Mahmiyah: "Marry your daughter to this young man", i.e., Al-Fadl ibn' Abbās. He married her to him. And he said to Nawfal ibn al-Hārith: "Marry your daughter to this young man", i.e., me. He married her to me. And he said to Mahmiyah: "Pay such and such from the Khums funds as a dowry on behalf of both of them.".

Commentary : Allah Almighty honored His Prophet and the believing members of his household and purified them of all filth and impurities. An example is that Zakah is forbidden for the Prophet (may Allah's peace and blessings be upon him) and his household. They may not take from it or accept it.
In this Hadīth, ‘Abdul-Muttalib ibn Rabī‘ah ibn al-Hārith (may Allah be pleased with him) informs that Rabī‘ah ibn al-Hārith, the Prophet's cousin, met with his uncle Al-‘Abbās ibn ‘Abdul-Muttalib, the Prophet's uncle, and they said: By Allah, if we sent these two young men - meaning: 'Abdul-Muttalib ibn Rabī‘ah and Al-Fadl ibn' Abbās (may Allah be pleased with them) - to the Messenger of Allah (may Allah's peace and blessings be upon him), and they talked to him, and he appointed them as Zakah collectors, and they would submit as the people submit and get a share like the people, as a wage for the Zakah work. They wanted this money to help them get married, as they reached the marriageable age and could not afford marriage, as narrated in the version by Abu Dāwūd. As Al-‘Abbās and Rabī‘ah (may Allah be pleased with both of them) were talking and discussing this matter, ‘Ali ibn Abi Tālib (may Allah be pleased with him), also a cousin of the Prophet (may Allah's peace and blessings be upon him), came and stood before them. They mentioned to him what they were discussing and told him about what they intended to do. So, ‘Ali ibn Abi Tālib (may Allah be pleased with him) forbade them from doing that and swore that the Prophet (may Allah's peace and blessings be upon him) would not agree to their request in this regard. Thereupon, Rabī‘ah turned to ‘Ali (may Allah be pleased with him) and said to him tough words and swore that he did not forbid them from sending the two young men and asking the Prophet (may Allah's peace and blessings be upon him) to put them in charge of Zakah funds except because of jealousy toward them and his desire to be the only one among them with closeness to the Messenger of Allah (may Allah's peace and blessings be upon him). Then, he swore by Allah to ‘Ali that he won the relationship with the Messenger of Allah (may Allah's peace and blessings be upon him) by marriage - meaning his marriage to his daughter Fātimah (may Allah be pleased with her) - and they felt no jealousy toward him because of that. When ‘Ali (may Allah be pleased with him) heard that from him, he asked them to send them so that they could be certain about his advice to them. "and ‘Ali lay on the bed." In another version by Muslim: "'Ali threw his cloak and lay on it, and he said: I am the father of Hasan, and I am the Qarm (chief). By Allah, I would not move from my place till your sons return to you with the reply to that for which you sent them to the Messenger of Allah the Messenger of Allah (may Allah's peace and blessings be upon him)." Qarm: the stud among animals. It refers to a master and chief who possesses knowledge and wise judgment. He (may Allah be pleased with him) meant: I spoke what I said to you from knowledge, and I would not move from my place, and I would wait for the reply they would come with from the Messenger of Allah (may Allah's peace and blessings be upon him). He knew that the reply would be as he told them.
So, ‘Abdul-Muttalib and Al-Fadl (may Allah be pleased with both of them) left and headed to the Messenger of Allah (may Allah's peace and blessings be upon him). 'Abdul-Muttalib (may Allah be pleased with him) informs that when the Messenger of Allah (may Allah's peace and blessings be upon him) performed the Zhuhr prayer, they went ahead of him to the room he would enter after the prayer, and that was the room of the Mother of the Believers Zaynab bint Jahsh (may Allah be pleased with her). They waited for him at the door till the Prophet (may Allah's peace and blessings be upon him) came, took hold of their ears by way of jesting, and then said: "Take out what you keep within yourselves" i.e., the talk you harbor within your chests. Then, he (may Allah's peace and blessings be upon him) entered his room, and they entered after him so as to proceed with their talk and let him hear them. Each of them wanted the other to start the talk with the Messenger of Allah (may Allah's peace and blessings be upon him) in awe of him. Then, one of them talked. He said to the Prophet (may Allah's peace and blessings be upon him): "O Messenger of Allah, you are the most benevolent of all people", i.e., the best among people in benevolence and doing good to others. "and the best of people in upholding kinship ties" i.e., you are most keen on maintaining the ties of kinship. "We have reached the marriageable age." Thus, they presented the reason for their following requests. "We have come so that you may put us in charge of" collecting "some of these Zakah funds", which are to be calculated and taken from money owners and kept and given to you and distributed to the due recipients. "and we would submit to you as the people submit" i.e., we would transfer the Zakah funds and hand them over to you like others. "and get a share as they get" as a wage for the Zakah work. The Prophet (may Allah's peace and blessings be upon him) remained silent for so long that they wanted to repeat their speech and request. Meanwhile, Zaynab bint Jahsh (may Allah be pleased with her) began to point to them with her garment or hand from behind the curtain to not talk to him. After his long silence, the Prophet (may Allah's peace and blessings be upon him) made clear to them that Zakah may not be given to the household of Muhammad, i.e., it is forbidden for him and his family, whether it is given for work or because of poverty, destitution, or some other reason. "for it is the impurities of people", i.e., it purifies their wealth from the sin of hoarding and their souls from the sin of stinginess. Or it is the impurities of people because it expiates for sins, removes afflictions, and acts as a ransom for the person in this regard. Then, the Prophet (may Allah's peace and blessings be upon him) ordered them to call Mahmiyah ibn Jaz’ ibn ‘Abd Yaghūt az-Zubaydi (may Allah be pleased with him) to him. He was a man from Banu Asad, and the Prophet (may Allah's peace and blessings be upon him) had put him in charge of the Khums (one-fifth of the spoils), and to call Nawfal ibn al-Hārith ibn ‘Abdul-Muttalib, the brother of Rabī‘ah ibn al-Hārith. Mahmiyah and Nawfal came and appeared before the Messenger of Allah (may Allah's peace and blessings be upon him). The Prophet (may Allah's peace and blessings be upon him) ordered Mahmiyah ibn Jaz' to marry his daughter to Al-Fadl ibn' Abbās, which Mahmiyah (may Allah be pleased with him) did. And he ordered Nawfal ibn al-Hārith to marry his daughter to Rabī‘ah ibn al-Hārith. Both of them (may Allah be pleased with both of them) complied. Mahmiyah (may Allah be pleased with him) was in charge of the Prophet's expenses from the Khums. So, the Prophet (may Allah's peace and blessings be upon him) ordered him to pay an amount which he specified for him as a dowry on behalf of each of them to his wife. The Khums refers to the share of the Messenger of Allah (may Allah's peace and blessings be upon him) in the spoils, as revealed in the verse that reads: {Know that whatever spoils you obtain, one-fifth belongs to Allah and the Messenger, his close relatives, the orphans, the needy and the [stranded] travelers.} [Surat al-Anfāl: 41]
The Hadīth indicates that Zakah funds are to be paid to the ruler and the authority holder.
It shows the Prophet's modesty and cheerfulness and how he would jest with and show compassion toward the young.
Words of praise may be said before asking for something.
The Hadīth mentions that it is forbidden to give Zakah to the household of Muhammad (may Allah's peace and blessings be upon him).
It indicates that the Prophet's household were not employed for the collection of charity and Zakah.
It also shows that a person should seek to obtain the wherewithal for marriage.
It demonstrates a father's interest in helping his son get married to maintain his chastity.
The Hadīth also points out the merit of ‘Ali (may Allah be pleased with him), as he was more knowledgeable about this matter than those Companions (may Allah be pleased with them).
And it shows the extreme politeness of Zaynab (may Allah be pleased with her) as she pointed to the two young men not to repeat the speech to the Prophet (may Allah's peace and blessings be upon him)..

1087

Kurayb reported: that ’Umm al-Fadl sent him to Mu‘āwiyah in the Levant. He said: I came to the Levant and fulfilled her errand. Then, the crescent of Ramadan was sighted while I was in the Levant. I saw the crescent on the night of Friday. Then, I came to Madīnah at the end of the month. ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) asked me about the sighting of the moon and said: "When did you see the crescent?" I said: "We saw it on the night of Friday." He said: "Did you see it yourself?" I said: "Yes, and the people saw it and fasted and so did Mu‘āwiyah." He said: "But we saw it on the night of Saturday; so, we will continue fasting until we have completed thirty days, or we see it." I said: "Will you not be content with the sighting of Mu‘āwiyah and his fasting?" He said: "No, this is what the Messenger of Allah (may Allah's peace and blessings be upon him) enjoined upon us." Yahya ibn Yahya was doubtful about whether it is "Will we not be content?" or "Will you not be content?".

Commentary : Allah made crescents a means for counting months and years. By sighting the crescent, one month begins and another ends. Based on this sighting, many obligations are determined, like fasting and Hajj.
In this Hadīth, the Tābi‘i Kurayb ibn Abi Muslim says that ’Umm al-Fadl Lubābah bint al-Hārith, the wife of Al-‘Abbās ibn ‘Abd al-Muttalib and the mother of ‘Abdullāh ibn al-‘Abbās (may Allah be pleased with them), sent him to Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him), who was then the caliph of Muslims. Kurayb went to the Levant and finished her errand. Then, the crescent of the month of Ramadan appeared while he was in the Levant. The crescent was sighted on the night of Friday. There are over 1,120km between the Levant and Madīnah, the center of the caliphate during the era of Mu‘āwiyah ibn Abi Sufyān, from which the state was run, and which was followed by all the Muslim provinces.
Then, Kurayb said that he went back to Madīnah once again at the end of the month of Ramadan. ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) asked him about the journey and the fulfillment of his mother's errand. Then, Ibn ‘Abbās (may Allah be pleased with him) mentioned the crescent and asked him: When did you see the crescent in the Levant? Kurayb told him that they saw it on the night of Friday. Ibn ‘Abbās (may Allah be pleased with him) further asked: "Did you see it" with your own eyes? In response, Kurayb said: Yes, and the people also saw it, and they fasted and so did Mu‘āwiyah (may Allah be pleased with him). Thereupon, Ibn ‘Abbās said: "But we saw it on the night of Saturday," i.e., one night after it was sighted in the Levant. Therefore, we will continue to fast until we complete the thirty days of the month or see the crescent before that with the month being 29 days. This results from the different sightings of crescents from different places. So, Kurayb asked Ibn ‘Abbās (may Allah be pleased with him): Will you - or he said: will we - not be content with the sighting by the people of the Levant of the crescent of Ramadan at its beginning, and with them is Caliph Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him)? Thus, you fast with their fasting at the start of the month and break your fast with their break of the fast. In reply, Ibn ‘Abbās said: 'No' i.e., we are not content with their sighting. Rather, we observe the fast or complete the month according to our sighting. He probably said that given the great distance between Hejaz and the Levant which allows for different crescent sightings. Also, news could not reach Madīnah from the Levant on the same night. Hence, they comply with the Prophet's command to observe the fast and break the fast based on sighting the crescent. In a Hadīth narrated by Al-Bukhāri and Muslim, the Prophet (may Allah's peace and blessings be upon him) said: "Fast when you see it and break your fast when you see it, and if the weather is cloudy, complete it as thirty." This does not exclusively pertain to the people of a certain region; rather, it is addressed to all Muslims.
The Hadīth indicates that we must rely on sighting the crescents to know the beginnings and ends of the lunar months.
It also points out that the people of each region should fast based on their sighting of the crescent..

1088

Abu al-Bakhtari reported: We saw the crescent of Ramadan while we were at Dhāt ‘Irq. So, we sent a man to Ibn ‘Abbās (may Allah be pleased with him) to ask him about that. In response, Ibn ‘Abbās (may Allah be pleased with him) said: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Indeed, Allah has deferred it till it is seen, but if the weather is cloudy, then complete the period.".

Commentary : Allah made crescents a means for counting months and years. By sighting the crescent, one month begins and another ends. Based on this sighting, many obligations are determined, like fasting and Hajj.
In this Hadīth, the Tābi‘i Abu al-Bakhtari Sa‘īd ibn Fayrūz at-Tā’i informs that they saw the crescent of Ramadan one day while they were at a place called Dhāt ‘Irq. This is the locational Miqāt of the pilgrims of the people of Iraq. It lies 42 miles (100km) to the northeast of Makkah. They sent a man to ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) to ask him about the crescent of Ramadan and the related rulings, especially if the weather is too cloudy for the people to see it. Thereupon, Ibn ‘Abbās (may Allah be pleased with him) mentioned that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Indeed, Allah has deferred it till it is seen," i.e., indeed, Allah extended the period of sighting the crescent till the people could see it. If it is not possible to see it until the end of the twenty-ninth day of the month, and you cannot see it for one reason or another, like the clouds being in the way, you should observe the complete period of the month of Sha'bān as thirty days. This also applies to all Hijri lunar months. This does not exclusively pertain to the people of a certain region; rather, it is addressed to all Muslims.
The Hadīth indicates that we should ask the people of knowledge about obscure and confusing matters.
It also points out that we should leave doubt to certainty when the crescent is hidden by completing the month as thirty days..

1094

Samurah ibn Jundub reported: I heard Muhammad (may Allah's peace and blessings be upon him) say: "Do not be misled with regard to your Suhūr by the Adhān of Bilāl or the whiteness of the horizon that grows long in this way until it spreads this way.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) defined the time in which a fasting person should refrain from eating during the month of Ramadan; that is the time of "al-Fajr as-Sādiq" (the true dawn). He pointed out that a Muslim may eat and drink till the Adhān of the real dawn.
In its meaning, this Hadīth is linked to other versions which demonstrate that there were two Adhāns for Fajr during the Prophet's lifetime: The first Adhān was proclaimed by Bilāl ibn Rabāh (may Allah be pleased with him). This is the one about which the Prophet (may Allah's peace and blessings be upon him) said: "Do not be misled with regard to your Suhūr by the Adhān of Bilāl or the whiteness of the horizon that grows long in this way." This teaches the Muslims that they may eat and drink when they hear the Adhān of Bilāl, for it was only intended to give notice that the time of Fajr was approaching. The Adhān of Bilāl was proclaimed at the time when the whiteness of the horizon grows long in the sky. And it was meant to make the sleeping person wake up and alert the one standing in prayer. It was followed by the second Adhān, which was proclaimed by Ibn ’Umm Maktūm. Upon hearing it, the people would abstain from food and drink and start fasting.
The Prophet (may Allah's peace and blessings be upon him) directed the people to the sign of the true dawn. He commanded them to eat and drink till "it spreads this way" i.e., until dawn appears extended on the horizon..

1096

‘Amr ibn al-‘Ās reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "The difference between our fasting and the fasting of the People of the Book is the Suhūr (pre-dawn) meal.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to urge and enjoin the Muslims to have the Suhūr meal, given the blessing it contains for the fasting person.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "The difference between our fasting and the fasting of the People of the Book is the Suhūr (pre-dawn) meal," i.e., the Suhūr meal - for he who wants to observe fasting, obligatory, or supererogatory - differentiates between the nature of our fasting and the fasting of the People of the Book - the Jews and the Christians. This is because Allah made permissible for us some of what He has prohibited for them. So, our difference from them in this regard represents gratitude for this favor. They do not have a Suhūr meal, while we are enjoined to have it. The best time for this meal is the time of Sahar, which comes shortly before the rise of the true dawn.
This meal is stressed because at this time most people will probably be sleeping, and sleep and its enjoyment may overcome and distract them from the significance of this meal. Then, as a result of abandoning this meal, they will be weakened in undertaking their activities during the daytime.
The Hadīth urges us to have the Suhūr meal.
It shows the Prophet's keenness on being distinguished and different from the People of the Book in the acts of worship common between us and them..

1099

‘Ā’ishah (may Allah be pleased with her) reported: Sometimes I missed some fasts of Ramadan and I would not be able to make up for them except in Sha‘bān; due to being busy with the Messenger of Allah (may Allah's peace and blessings be upon him), or because of the Messenger of Allah (may Allah's peace and blessings be upon him). [And in a version]: That is because of the status of the Messenger of Allah (may Allah's peace and blessings be upon him). [And in a version]: Being busy with the Messenger of Allah (may Allah's peace and blessings be upon him) is not mentioned in the Hadīth..

Commentary : The Shariah urges and encourages us to use the dispensations, particularly if they entail something that may lead to a certain harm or hardship.
In this Hadīth, ‘Ā’ishah (may Allah be pleased with her) says: "Sometimes I missed some fasts of Ramadan," i.e., days of fasting in Ramadan were due upon me, for I did not fast them due to things that happen to women, like menstruation, illness, etc. "and I would not be able to make up for them except in Sha‘bān," i.e., she could not make up for these days throughout the year except in Sha‘bān. "due to being busy with the Messenger of Allah (may Allah's peace and blessings be upon him), or because of the Messenger of Allah (may Allah's peace and blessings be upon him)." She used to keep herself prepared and ready for his affairs (may Allah's peace and blessings be upon him) and for pleasing him (may Allah's peace and blessings be upon him) at all times. This shows her extreme politeness and love for him (may Allah's peace and blessings be upon him), and it indicates the great rights of the husband upon one's wife.
The Hadīth indicates the legitimacy of delaying the fast of Ramadan until the next Sha‘bān.
It also demonstrates the flexibility provided in the acts of worship and religious obligations.
The Hadīth also shows the significance of the rights of the husband and being busy with obeying him and tending to his affairs..

1104

Anas (may Allah be pleased with him) reported: As the Messenger of Allah (may Allah's peace and blessings be upon him) was performing prayer during Ramadan, I came and stood by his side. Then, another man came and stood likewise till we became a group. When the Prophet (may Allah's peace and blessings be upon him) perceived that we were behind him, he lightened the prayer. Then, he went to his abode and performed such a prayer that he would not perform with us. In the morning, we asked him, "Did you perceive us during the night?" He said: "Yes, it was this that prompted me to do what I did." He said: The Messenger of Allah (may Allah's peace and blessings be upon him) began to observe Wisāl (continuous Qiyām and fasting) at the end of the month, and some men among his Companions began to observe Wisāl. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "What about those men who observe Wisāl?! You are not like me. By Allah, if the month were lengthened for me, I would observe Wisāl in a way that would make those who act with exaggeration abandon their exaggeration!".

Commentary : Acts of worship must be performed exactly as the Shariah prescribed them. We were commanded to fear Allah as much as we can, without overburdening ourselves or adopting a strict approach in religion, for people differ in terms of their abilities and capacities, and lest people become bored of worship and the religious injunctions.
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) informs the Messenger of Allah (may Allah's peace and blessings be upon him) once performed a supererogatory prayer in Ramadan during a night in the mosque. Meanwhile, he came and stood on his right side, praying with him. Then, another man came and also stood to pray with the Prophet (may Allah's peace and blessings be upon him). Then, people continued to come and pray behind the Prophet (may Allah's peace and blessings be upon him) till they became "Raht" (a group), which is less than ten persons or more, up to forty men. When the Prophet (may Allah's peace and blessings be upon him) perceived they were praying behind him, he began to lighten the prayer to facilitate the matter and make it easy for them. This contrasts with his usual performance of Qiyām al-Layl when he prayed alone. After he made Taslīm ending the prayer, he entered "his abode" i.e., his house, where he performed a long prayer the like of which he did not perform with him. Anas (may Allah be pleased with him) informed that in the morning after that night, they said to the Prophet (may Allah's peace and blessings be upon him): "Did you perceive us?" i.e., did you feel our presence during that night when we prayed behind you? He (may Allah's peace and blessings be upon him) said: 'Yes' i.e., I perceived you praying behind me. Then, the Prophet (may Allah's peace and blessings be upon him) said to them: "it was this that prompted me to do what I did", i.e., it was what you did as you prayed behind me that drove me to lighten the prayer, go to my house and pray there, and refrain from coming out to you, lest it may be made obligatory for you. Indeed, the Prophet (may Allah's peace and blessings be upon him) is the most lenient and merciful among people toward his Ummah.
Then, Anas (may Allah be pleased with him) told that the Messenger of Allah (may Allah's peace and blessings be upon him) began to observe Wisāl, performing Qiyām all night long and observing fast day and night without breaking it. This Wisāl was at the end of the month of Ramadan. So, some men among his Companions began to observe Wisāl and act like him, thinking that the Prophet's prohibition was meant for discouraging, not unlawfulness. As a result, the Prophet (may Allah's peace and blessings be upon him) got angry and disapproved of them, as Wisāl was not prescribed for the Ummah. Rather, it is one of his peculiar traits (may Allah's peace and blessings be upon him). Therefore, the Prophet (may Allah's peace and blessings be upon him) said to them: "What about those men who observe Wisāl" of fasting?! "You are not like me", i.e., in this matter, you are not like me. Rather, you are required to do what is easier for you. It is authentically reported in the Two Sahīh Collections that he (may Allah's peace and blessings be upon him) would spend the night with his Lord so Allah would provide him with food and drink. This stems from the Prophet's complete compassion and mercy toward his Ummah and his fear that they might get bored of worship and fall short of some tasks of the religion. Then, the Prophet (may Allah's peace and blessings be upon him) swore to them: "By Allah, if the month were lengthened for me" i.e., if the days of the month of Ramadan increased, as they sighted the crescent one or two days after their observance of Wisāl, according to a Hadīth narrated in the Two Sahīh Collections and reported by Abu Hurayrah (may Allah be pleased with him). "I would observe Wisāl," i.e., he would continue this Wisāl of his, "in a way that would make those who act with exaggeration", those who overburden themselves, adopt a strict approach, and oblige themselves to do things that were not prescribed for them, "abandon their exaggeration." i.e., so that they would abandon it because of tiredness and hardship, and thus they would themselves be sure of the leniency of the Messenger of Allah (may Allah's peace and blessings be upon him) toward them when he prohibited them from Wisāl. The Prophet (may Allah's peace and blessings be upon him) would indeed increase Wisāl for them to deter and punish them for their lack of compliance with his command (may Allah's peace and blessings be upon him).
The Hadīth points out the Prophet's leniency toward his Ummah and that he would not burden them with things beyond their capacity.
It warns of exaggeration in the acts of worship.
And it warns against overburdening oneself with supererogatory acts of worship..

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..

‘Abdullāh ibn ‘Amr ibn al-‘Ās reported that: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Successful is the one who accepts Islam and is provided with mere subsistence and Allah makes him content with what He has given him.".

Sahl ibn Hanīf reported: The Prophet (may Allah's peace and blessings be upon him) said: "A people will go astray toward the east, with shaven heads.".

Samurah ibn Jundub reported: I heard Muhammad (may Allah's peace and blessings be upon him) say: "Do not be misled with regard to your Suhūr by the Adhān of Bilāl or the whiteness of the horizon that grows long in this way until it spreads this way.".

‘Amr ibn al-‘Ās reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "The difference between our fasting and the fasting of the People of the Book is the Suhūr (pre-dawn) meal.".

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..

‘Abdullāh ibn ‘Amr ibn al-‘Ās reported that: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Successful is the one who accepts Islam and is provided with mere subsistence and Allah makes him content with what He has given him.".

Sahl ibn Hanīf reported: The Prophet (may Allah's peace and blessings be upon him) said: "A people will go astray toward the east, with shaven heads.".

Samurah ibn Jundub reported: I heard Muhammad (may Allah's peace and blessings be upon him) say: "Do not be misled with regard to your Suhūr by the Adhān of Bilāl or the whiteness of the horizon that grows long in this way until it spreads this way.".

‘Amr ibn al-‘Ās reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "The difference between our fasting and the fasting of the People of the Book is the Suhūr (pre-dawn) meal.".

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."
.