Ibn ‘Abbaas (may Allah be pleased with them) said, "A man from the tribe of Banee Sahm went out in the company of Tameem Al-Daaree and ‘Adiyy ibn Baddaa’. The man from Banee Sahm died in a land where there were no Muslims. When Tameem and ‘Adiyy returned conveying the property of the deceased, they claimed that they had lost a silver bowl with gold engraving. Allah's Messenger ﷺ made them take an oath (to confirm their claim), and then the bowl was found in Makkah with some people who claimed that they had bought it from Tameem and ‘Adiyy! Then two witnesses from the relatives of the deceased got up and swore that their testimony was more valid and truer than that of ‘Adiyy and Tameem, and that the bowl belonged to their deceased fellow. So, this ayah was revealed in connection with this case. Allah, Exalted is He, Says (what means): {O you who have believed, testimony [should be taken] among you when death approaches one of you at the time of bequest - [that of] two just men from among you …} [Quran 5:106]
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Commentary :
Honesty is one of the becoming attributes of a Muslim, and Islam urges Muslims to choose trusted and pious travel companions, to be of real help to them.
In this hadeeth, ‘AbdullahNarrated Ibn ‘Abbaas (may Allah be pleased with him) that a Muslim man, who was said to be named Buzayl, from the tribe of Banee Sahm, from Quraysh, was travelling in the company of Tameem Al-Daaree, who was still Christian at that time, and ‘Adiyy ibn Baddaa’, who was also a Christian and died as such. The man from Banee Sahm died in a land where there were no Muslims, and he had written his Wasiyyah (i.e., last will and testament) that was kept in his luggage.He asked them to deliver his property to his family. When Tameem and ‘Adiyy returned conveying the luggage and property of the deceased man to his family, they found the Wasiyyah and discovered that a silver bowl or cup with gold engraving was missing from his belongings. They reported the incident to the Prophet ﷺ and sought his judgment. He made them (i.e., ‘Adiyy and Tameem) take an oath to confirm their claim that they had lost that bowl. It seems that their oath was false, because the bowl was later found in Makkah with some people who claimed that they had bought it from Tameem Al-Daaree and ‘Adiyy ibn Baddaa’! Then two witnesses from the relatives of the deceased, i.e., ‘Amr ibn Al-‘Aas and Al-Muttalib ibn Abee Wadaa‘ah (may Allah be pleased with them) who belonged to the tribe of Sahm, got up and swore that this bowl belonged to their late relative Buzayl, and that their testimony was more valid and truer than that of ‘Adiyy and Tameem. On this occasion, the ayah about the writing of Wasiyyah and having witnesses attesting to it was revealed. Allah, Exalted is He, Says (what means): {O you who have believed, testimony [should be taken] among you when death approaches one of you at the time of bequest - [that of] two just men from among you …} [Quran 5:106].
Thisayah urges the testator to have two trustworthy witnesses attesting to his Wasiyyah, especially if there are signs of approaching death, such as illness or old age. Allah, Exalted is He, Says (what means): {… or two others from outside}, meaning from other tribes because one would usually seek witnesses from his own relatives and tribe members, and he may also seek non-Muslim witnesses when needed, when there are no Muslim witnesses available. The ayah goes on: {… if you are traveling through the land and the disaster of death should strike you. Detain them after the prayer and let them both swear by Allah if you doubt [their testimony, saying], "We will not exchange our oath for a price, even if he should be a near relative, and we will not withhold the testimony of Allah. Indeed, we would then be of the sinful."} This means that these two witnesses must honor the trust and honestly give whatever the deceased entrusted to them to the beneficiaries of the Wasiyyah and must not withhold anything, {But if it is found that those two were guilty of perjury,} meaning if there are proofs indicating their lying and dishonesty, {let two others stand in their place [who are] foremost [in claim] from those who have a lawful right. And let them swear by Allah, "Our testimony is truer than their testimony, and we have not transgressed. Indeed, we would then be of the wrongdoers."} [Quran 5:106-107]. This means that the two other witnesses, from the deceased’s closest relatives, must testify to the fact that the other witnesses were lying, and must take an oath that theirtestimony is truer than theirs. Accordingly, they would be declared legally entitled to the disputed property..

2781

Jaabir ibn ‘Abdullah Al-Ansaaree (may Allah be pleased with them) narrated:
My father was martyred on the day (of the Battle) of Uhud and left six daughters and some debts to be paid. When the time of plucking the date-fruits was due, I went to Allah's Messengerﷺ and said, "O Allah's Messenger ﷺ, you know that my father was martyred on Uhud and owed much debt, and I wish that the creditors would see you." The Prophet ﷺsaid, "Go and collect the various kinds of dates and place them separately in heaps."' I did accordingly and called him. On seeing him, the creditors started claiming their rights pressingly at that time. When the Prophet ﷺ, saw how they behaved, he ﷺ went round the biggest heap for three times and sat over it and said, "Call your companions (i.e., the creditors)." Then he ﷺ kept on measuring and giving them, till Allah, Exalted is He, cleared all my father's debts. By Allah, it would have pleased me that Allah, Exalted is He, would clear the debts of my father even though I had not taken a single date to my sisters. But by Allah, all the heaps were complete, (as they were) and I looked at the heap where Allah's Messengerﷺ was sitting and noticed as if not a single date had been taken thereof!
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Commentary :
Incurring debts is a serious matter given its gravity; it is incumbent on debtors to repay their debts. If a debtor dies before the repayment, his guardian and heirs are required to pay off his debts from his estate.
In this hadeeth, Jaabir ibn ‘Abdullah Al-Ansaaree (may Allah be pleased with them) narrated that his father ‘Abdullah ibn Haraam (may Allah be pleased with him) was martyredat the Battle of Uhud, in 3 A.H., and left six young daughters and some debts to be paid. Jaabir (may Allah be pleased with him) promised the repayment of these debts when the date-fruits should be picked. When the time of harvesting dates was due, he (may Allah be pleased with him) went to Allah's Messengerﷺ and asked him to be present when the creditors, who were Jews, should claim their debts, in the hope they would see him and write off part of the debt for his sake. Another version of the hadeeth recorded in Saheeh Al-Bukhaaree stated that the Prophet ﷺ asked the creditors to reduce the debts, but they refused. Thereupon, the Prophet ﷺsaid to him, "Go and collect the various kinds of dates and place them separately in heaps,” meaning arrange each kind in a separate heap. Jaabir (may Allah be pleased with him) did as commanded and called the Prophet ﷺ. On seeing him, the creditors started claiming their rights pressingly. When the Prophet ﷺ saw how they behaved, he ﷺ went round the biggest heap three times and sat over it, to be blessed, and said, "Call your companions (i.e., the creditors).” Jaabir (may Allah be pleased with him) called for the creditors and the Prophet ﷺ kept on measuring and giving them from the very heap over which he ﷺ was sitting, till Allah, Exalted is He, cleared all his father's debts. Jaabir (may Allah be pleased with him) stated that he would have been pleased that Allah, Exalted is He, cleared the debts of his late father, even if he could not take a single date to his sisters. However, the dates were blessed by the Prophet ﷺ, and all the heaps were complete, (as if they were untouched). Even after repaying all the creditors, the heap remained the same,as if not a single date had been taken!
The hadeeth highlights a sign of hisﷺ prophethood.
It urges the repayment of debts owed by the deceased.
It is also deduced from it that the unpaid debts owed by one’s dead parents must be repaid by their children. .

2785

Narrated Aboo Hurayrah (may Allah be pleased with him)
A man came to Allah's Messengerﷺ and said, "Instruct me as to such a deed that equals Jihaad (in reward)." He ﷺ replied, "I do not find such deed!" Then he ﷺ added, "Can you, while the Mujaahid (i.e., a Muslim fighter partaking in Jihaad) is on the battlefield, enter your mosque to perform prayers unceasingly and fast without breaking your fast?" The man said, "But who can do that?" Aboo Hurayrah (may Allah be pleased with him) added, "A Mujaahid is rewarded even for the footsteps of his horse while it wanders about (for grazing) tied in a long rope."
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Commentary :
Jihaad is the most rewardable good deed in Islam; it is the pinnacle of Islam, by means of which Allah, Exalted is He, honors Muslims, and empowers the monotheists on earth.
In this hadeeth, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that a man went to Allah's Messengerﷺ and asked him about a good deed that was equal to Jihaad in terms of reward and status in the Sight of Allah. The Prophet ﷺ replied, "I do not find such a deed!" This means that there is no better or more rewardable good deed than Jihaad. Afterward, he ﷺ asked him, "Can you, while the Mujaahid (i.e., a Muslim fighter partaking in Jihaad) is on the battlefield, enter your mosque to perform prayers unceasingly and fast without breaking your fast?" The man inquired, "But who can do that?" There is no doubt that none can endure exerting such enormous effort!
Aboo Hurayrah (may Allah be pleased with him) added, underlining the great merits and rewards of Jihaad, "A Mujaahid is rewarded even for the footsteps of his horse while it wanders about (for grazing) tied to a long rope,” meaning that he earns reward in all situations; whenever he eats, sleeps, sells, and buys what he needs – equal to the reward of the one who unceasingly observes fasting, performs prayer, and recites the Book of Allah (unfailingly), and few people are able to do so!
The hadeeth highlights the virtues of Jihaad in the cause of Allah, Exalted is He, and urges Muslims to partake in it..

2786

Aboo Sa’eed Al-Khudree (may Allah be pleased with him) narrated:
Somebody asked, "O Allah's Messenger ﷺ! Who is the best among all people?" He ﷺ replied, "A believer who strives his utmost in Allah's Cause with his life and property." They asked, "Who is next?" He ﷺ replied, "A believer who stays in one of the mountain paths worshipping Allah, Exalted is He, and leaving people safe from his mischief.".

Commentary :
Interacting and mixing with people entails that one should be careful and cautious, lest he should fall into what Allah, Exalted is He, has forbidden. As for the one who cannot do so regarding his interactions with others, solitude is better for him.
Aboo Sa’eed Al-Khudree(may Allah be pleased with him) narrated that a man asked the Prophet ﷺ about the best among all people in terms of reward and status in the Sight of Allah, Exalted is He, He ﷺ replied, "A believer who strives his utmost in Allah's Cause with his life and property,” meaning that he was martyred, and the reference to spending his property means that he spends on his needs or on those partaking in Jihaad. It is noteworthy that the hadeeth does not mean that such person is the best and most virtuous among all people in general, because this description fits those who attain the ranks of the steadfast affirmers of truth, ensure that people should follow the laws of Allah, Exalted is He, and the Sunnah of His Prophet ﷺ, guide them to perform good deeds, and help them with regard to their religious or worldly affairs. However, the Prophet ﷺ meant that such a person was the best among lay Muslims in general, because there may be some devout Muslims who are endowed with (greater shares of) righteousness, knowledge, virtue, and adherence to the Sunnah, who may be better than such person.
People asked, "Who is next?" The Prophet ﷺ replied, "A believer who stays in one of the mountain paths worshipping Allah, Exalted is He, and leaving people safe from his mischief." The hadeeth means that such a believer stays in isolation without quarrelling and disputing with others regarding anything, and this takes place in a time of Fitnah (i.e., dissension and civil strife) or for someone who cannot endure people's harm.
His saying ‘in one of the mountain paths,’ is intended as a mere example since such mountain paths are often deserted and therefore would be perfect places of retreat, yet any distant place away from people fits the profile and the hadeeth applies to it.
The hadeeth underlines that the becoming etiquette of the one who seeks solitude entails that he should aim to keep his evil and harm away from Muslims, not to escape theirs, even though it is also entailed, and this aims to discipline his ‘self’ (i.e., humble himself) so that he does not see himself as superior to others, in compliance with the command of Allah, Exalted is He, to display humbleness.
It is also inferred from the hadeeth that good deeds vary in terms of virtue and reward..

2787

Narrated Aboo Hurayrah (may Allah be pleased with him)
I heard Allah's Messengerﷺ saying, "The example of a Mujaahid in Allah's Cause (i.e., a Muslim fighter partaking in Jihaad) - and Allah knows better who sincerely strives in His Cause - is like a person who fasts and prays unceasingly. Allah, Exalted is He, guarantees that He will admit the Mujaahid in His Cause into Paradise if he is killed, otherwise He will return him to his home safely with rewards and spoils of war."
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Commentary :
Ikhlaas (i.e., sincere devotion of one’s worship exclusively to Allah, Exalted is He) is one of the conditions for the acceptance of worshipful acts and good deeds. In fact, a worshipful or good act may incur destruction upon the doer if he does not sincerely devote it exclusively to Allah, Exalted is He. Conayahly, it could be a reason for attaining reward and bliss (in the Hereafter) if he sincerely devotes it exclusively to Him.
In this hadeeth, the Prophet ﷺ stated the divine promise for a Mujaahid who participates in Jihaad in the cause of Allah, Exalted is He, when he sincerely devotes his deed to Him alone. He ﷺ said: “… and Allah knows better who sincerely strives in His Cause,” meaning that Allah, Exalted is He, knows best people’s intentions and knows those who partake in Jihaad with the intention of upholding the truth and raising the Words of Allah (i.e., His Religion) and those who merely seek worldly gains, fame, and to be labeled “heroes.” Whoever participates in Jihaad sincerely for the sake of Allah, Exalted is He, devoting his intention exclusively to Him, earns the reward of a person who observes obligatory fasting at daytime and also devotes his nights to worship while displaying humbleness and sincerity to Him. This worshipper earns the rewards of both worshipful acts by the grace of Allah, Exalted is He. He ﷺ likened such person to a fasting person because the latter abstains from eating and drinking and sexual activity, and similarly a Mujaahid refrains from carrying out his everyday activities and devotes himself entirely to Jihaad. Moreover, a person who observes fasting and prays at night is devoting his day and night to worship unceasingly, and similarly a Mujaahid earns unceasing rewards for all his time devoted to Jihaad.
Then the Prophet ﷺ stated that Allah, Exalted is He, guarantees that He will grant a Mujaahid in His cause one of two great rewards: martyrdom and entering Paradise, or returning him to his home safely with the rewards of partaking in Jihaad, whether without the spoils of war, with both the reward and the spoils of war.
The hadeeth highlights the grace of Allah, Exalted is He, bestowed upon the Mujaahid.
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2790

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "Whoever believes in Allah, Exalted is He, and His Messenger, establishes prayer perfectly, and fasts the month of Ramadan, will rightfully be granted Paradise by Allah, no matter whether he fights in Allah's Cause or remains in the land where he is born." People said, "O Allah's Messengerﷺ! Shall we acquaint people with such good news?" He ﷺ said, "Paradise has one-hundred ranks which Allah has reserved for the Mujaahideen (pl. Mujaahid) who fight in His Cause, and the distance between each of two ranks is like the distance between the Heaven and the Earth. So, when you ask Allah (for something), ask for Al-Firdaws which is the best and highest part of Paradise." (The sub-narrator added, "I think the Prophet ﷺ also said, 'Above it (i.e., Al-Firdaws) is the Throne of The Especially Merciful (i.e., Allah), and from it originate the rivers of Paradise.")
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Commentary :
The sincere good deeds that are devoted exclusively to Allah, Exalted is He, are a reason for winning the Pleasure of Allah, Exalted is He. Prayer, fasting and Jihaad are examples of the good deeds that help the doer ascend to higher ranks of righteousness in the sight of Allah and enter Paradise.
In this hadeeth, the Prophet ﷺ underlines that whoever believes in Allah, Exalted is He, and does not associate partners with Him, sincerely believes in His Messenger ﷺ as the last Messenger of Allah for humanity, establishes the five obligatory prayers (i.e., Fajr, Duhr, Asr, Maghrib, and ‘Ishaa’), by fulfilling their conditions and pillars as due, and fasts the month of Ramadan, out of sincerity of faith and in the hope of earning reward, will rightfully be granted Paradise by the grace and mercy of Allah, Exalted is He, no matter whether he was able to partake in Jihaad and fight in Allah's Cause or remained in the land where he is born and did not participate in Jihaad. This is because each Muslim shall be rewarded according to his or her abundant or few good deeds.People vary in terms of their good deeds in the worldly life and their ranks in Paradise shall vary accordingly.
The Prophet ﷺ did not make mention of Zakaah and Hajj in this hadeeth and it was said that it is because the hadeeth was not intended to list the pillars of Islam. Therefore, he ﷺ made mention of these worshipful acts because they are the more common for most people. Zakaah is not due except on a wealthy person when certain conditions are met, and similarly, Hajj is only obligatory on whoever is able to perform it, and is required once in a lifetime.
When the Prophet ﷺ said so, people said, "O Allah's Messengerﷺ! Shall we acquaint people with such good news?" They wanted to bear such glad tidings to others. It was narrated on the authority of Mu‘aadh ibn Jabal (may Allah be pleased with him) that he said: "Should I not inform the people of this?" The Messenger of Allah ﷺ said, “Leave people to perform good deeds.” [Al-Tirmithee]. It means, ‘Do not inform people of what I have said about the fact that those who believe in Allah, Exalted is He, and carry out the obligatory worshipful acts would enter Paradise lest this should drive them to stop performing any extra good deeds and miss out on attaining higher ranks earned by those who partake in Jihaad.’
The Prophet ﷺ stated the one who believes in Allah, Exalted is He, and His Messengerﷺ, establishes the prayer, and fasts Ramadan shall earn such reward whether he participates in Jihaad and fights in Allah's Cause or remains in the land where he is born, meaning does not partake in Jihaad. However, he ﷺ further explained it by his following statement, reading: "Paradise has one-hundred ranks which Allah has reserved for the Mujaahideen (pl. Mujaahid) who fight in His Cause…” Such a statement explained that the situation of the two people (i.e., the one who partakes in Jihaad and the one who does not) is not the same in all regards, but it rather means that the performance of the previously-mentioned deeds is the condition for entering Paradise rather than attaining equal ranks therein; there are various ranks and levels in Paradise (attained by performing other worshipful acts). He ﷺ informed them of the ranks designated for those who partake in Jihaad, and the distance between each of two ranks is like the distance between Heaven and Earth, to urge Muslims to participate in Jihaad, fight against the disbelievers, and support Islam. There are numerous ranks in Paradise whose exact number was not reported in Laws of Islam texts, and one hundred of such ranks are designated for those who partake in Jihaad. Afterward, he ﷺ said: “So, when you ask Allah (for something), ask for Al-Firdaws which is the best and highest part of Paradise." In the Arabic language, the term Firdaws means a grove where there are trees, flowers, and plants. The Arabic term used by the Prophet ﷺ to describe its location is Awsat, lit., the middle part, and it means the best and highest (rank of Paradise). This is similar to the ayah that reads (what means): {And thus we have made you a midmost (i.e., the most just and moderate) community,} [Quran 2:143].The Arabic word used in the ayah is Wasataa, meaning the most just and moderate. It was also said that Wasataa here means the most vast and highest part of Paradise. The Prophet ﷺ added: 'Above it (i.e., Al-Firdaws) is the Throne of The Especially Merciful (i.e., Allah),’ meaning that its ceiling is the Throne of Allah, Exalted is He, which is higher than all the ranks of Paradise. It is the greatest, highest, and best of all Allah’s Creation.
The rivers of Paradise originate from Al-Firdaws, and they were referred to in the ayah that reads (what means): {… wherein are rivers of water unaltered, rivers of milk the taste of which never changes, rivers of wine delicious to those who drink, and rivers of purified honey.} [Quran 47:15].

The hadeeth urges Muslims to perform the obligatory acts of worship prescribed by Allah, Exalted is He.
It also urges Muslims to partake in Jihaad and fight in Allah’s Cause to support His religion.It is deduced from the hadeeth that Al-Firdaws is the highest garden in Paradise.

It also comforts those who miss out on partaking in Jihaad, to learn that they may not miss out on a great reward. Rather, if they believe in Allah, Exalted is He, and His Messenger ﷺ and perform the obligatory worshipful acts, they will earn Paradise, even if they shall attain lower ranks therein than those allocated for the ones who partake in Jihaad.
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2795

Narrated Anas ibn Maalik(may Allah be pleased with him): The Prophetﷺsaid, "Nobody who dies and finds good from Allah (in the Hereafter) would wish to come back to this world even if he were given the whole world and whatever is in it, except the martyr who, on seeing the superiority of martyrdom, would like to come back to the world and get killed again (in Allah's Cause)."
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Commentary : Allah has promised a great reward for those who die in His way. Allah, Most High, says: { Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of Allah, so they kill and are killed.} [Quran 9:111].

In this hadeeth, the Prophet ﷺinforms us that nobodywho dies and finds good from Allah after departing this life would like to come back to this world, even if he were given the whole world and whatever is in it, except the martyr.On seeing the superiority of martyrdom and its great reward, he would like to come back to the world and get killed again, to attain and enjoy more of Allah's favours. Even the pious, whose good deeds were of all kinds except martyrdom,would not like to return to this life.

It is said that the reason those who die in the way of Allah are described as Shaheed in Arabic is because the word entails the meaning of witnessing i.e., their souls witness the land of peace as opposed to the souls of others who are only able to witness it on the Day of Judgment. One view suggests that the word entails that Allah, Most High, and His angels (peace be upon them) witness that they are from the dwellers of Paradise. Others said it means that upon the departure of his soul, the martyr witnesses what Allah has prepared for him from reward and honour.

This hadeeth highlights the high status of martyrs,and the significant reward that Allah has made for them, and it encourages us to fight for the cause of Allah and in His way..

2798

Narrated Anas ibn Maalik:(may Allah be pleased with him)The Prophetﷺdelivered a sermon and said, "Zayd took the flag and was martyred, and then Ja'far took the flag and was martyred, and then `Abdullah ibn Rawaahah took the flag and was martyred too, and then Khaalid ibn Al-Waleed took the flag though he was not appointed as a commander and Allah made him victorious." The Prophetﷺfurther added, "It would not please us to have them with us"and in another narration: "theProphetﷺsaid while shedding tears, 'It would not please them to be with us.'"
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Commentary : Allah prepared for martyrs the highest ranks in Paradise and a great reward that is beyond imagination.This superior status made the Companions (may Allah be pleased with them) so keen on having this honour and dying in the cause of Allah, and many of them attained this honour and died in the way of Allah on battlefields.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that while the Prophetﷺwas delivering a sermon, Allah revealed to him that the three commanders of the Muslim army had beenmartyred. This was in the battle of Mu'tah, which is situated in al-Balqaa' in the south of Jordan and occurred in the 8th year of Hijrah. The battle was between the Muslims and the Romans. Upon receiving the revelation, the Prophet ﷺ shared from his noble pulpit the news with his Companions in al-Madeenah. The first one who was martyred was Zayd in Haarithah (may Allah be pleased with him), the commander and flag bearer of the army. After his martyrdom, Ja'far ibn Abee Taalib (may Allah be pleased with him), the paternal cousin of the Prophet ﷺ, took the flag and was martyred, and then `Abdullah ibn Rawaahah(may Allah be pleased with him) took the flag and was martyred too. The Prophet ﷺ delivered the news ashis eyes shed tears out of his grief over them. Then, he ﷺ remarked: "It would not please us to have them with us" i.e., the great honour and high ranks those martyrs receive is much better for them than being with us in this life. According to the other version of the hadeeth, it reads: "It would not please them to be with us" i.e., after seeing all the honour and rewards preparedfor them, they no longer desire this worldly life except for the purpose of fighting again in the way of Allah to attain the honour of martyrdom repeatedly.

The three martyred Companions mentioned in the hadeeth were appointed by the Prophet ﷺ as general commanders of the Muslim army. After they all died in the battle, Khaalid ibn Al-Waleed(may Allah be pleased with him)took the flag, though he was not appointed by the Prophet ﷺ as a commander, and Allah made him victorious. He took the initiative after seeing that taking the leadership would serve the best interest of the Muslims. The victory mentioned in the hadeeth refers to the success of his military tactics when he ordered the army to leave their positions and retreat to save the strength and supplies of the Muslims. This was because the number of the Romans and their allies who fought was two hundred thousand; 100,000 from the Romans and 100,000 from the Christians of the Levant, while the number of the Muslims was only three thousand. In response to the tactic of Khaalid (may Allah be pleased with him), the Romans retreated too despite their large number and advantage of arms and troops.But they had no choice because of the fierceness of the battle and the large number of casualties in their army. It is reported on the authority of Khaalid (may Allah be pleased with him) that he said: "Nine swords were broken in my hand on the Day of Mu'tah, and nothing was left in my hand except a Yemenite sword." [Saheeh al-Bukhaaree]. The Prophet ﷺ considered this a victory for the Muslims.

From the benefits that can be concluded from this hadeeth is learning that being compassionate and merciful is a praiseworthy quality, and that one should take the initiative to help, support, and benefit the Muslims, whenever he is able to and sees that it will serve their best interests.

This hadeeth highlights the virtue and merit of Khaalid ibn al-Waleed (may Allah be pleased with him),and it shows that it is permissible to shedtears for the deceased. It also offers one of the miracles of the Prophet ﷺ..

2801

Narrated Anas (may Allah be pleased with him): The Prophet ﷺ sent seventy men from the tribe of Banee Saleem to the tribe of Banee‘Aamir. When they reached there, my maternal uncle said to them, "I will go ahead of you, and if they allow me to convey the message of Allah's Messenger ﷺ (it will be all right); otherwise, you will remain close to me." So, he went ahead of them, and the pagans granted him security but while he was reporting the message of the Prophet ﷺ , they beckoned to one of their men who stabbed him to death. My maternal uncle said, "Allah is Greater! By the Lord of the Ka`bah, I am successful." After that they attached the rest of the party and killed them all except a lame man who went up to the top of the mountain. (Hammam, a sub-narrator said, "I think another man was saved along with him)." Angel Gabriel informed the Prophet ﷺ that they (i.e., the martyrs) met their Lord, and He was pleased with them and made them pleased. We used to recite, {Inform our people that we have met our Lord, He is pleased with us, and He has made us pleased.}Afterwards, this ayah was abrogated. The Prophet ﷺ invoked Allah for forty days to curse the murderers from the tribes of Ra’l, Thakwaan, Banee Lihyaan and Banee‘Usaiyyah who disobeyed Allah and his Messenger..

Commentary : The Reciters were among the best of people during the lifetime of the Prophet ﷺ; they used to learn and teach the Quran and help the Muslims whenever they werein need.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Messenger of Allah ﷺ dispatched 70 men from the Reciters to the tribe of Banee' Aamir ibn Sa'sa'ah, who were based in Najd, to invite them to Islam.

The seventy men that the Prophet ﷺ dispatched are mentioned in this narration to be from the tribe of Banee Saleem, which is wrong. The correct narration, as recorded in Saheeh al-Bukhaaree and Saheeh Muslim, states that they were from the Ansaar, and headed by Haraam ibn Milhaan, the maternal uncle of Anas ibn Maalik (may Allah be pleased with them). When they reached there, Haraam said to his group, "I will go ahead of you, and if they allow me to convey the message of Allah's Messenger ﷺ (it will be all right); otherwise, you will remain close to me." After he approached the tribe of Banee ‘Aamir, they assured him of safety and so he started to convey the message of Islam to them. However, they beckoned to one of their men who stabbed him with his spear to death. Thereupon, Haraam exclaimed in excitement for attaining martyrdom: “Allah is the Greatest! By the Lord of the Ka’bah, I have succeeded.”

Anas (may Allah be pleased with him) then mentioned that after killing his maternal uncle, they pusued the others, killing the 70 companions except a lame man, named Ka’b ibn Zayd al-Ansaaree, who climbed a mountain and managed to escape to safety. The sub-narrator mentioned that there was another man who managed to escape, and it was said that he was ‘Amr ibn Umayyah al-Damree. Angel Gabriel reported the incident to the Prophet ﷺ and informed him that they met their Lord, and He was pleased with them and made them pleased. Anas (may Allah be pleased with him) goes on to say: “We used to recite, {Inform our people that we have met our Lord, He is pleased with us, and He has made us pleased.}, but it was then abrogated and cancelled.” This incident made the Prophet ﷺ fall into great grief and angered him; thus, he ﷺ invoked Allah against the tribes of Ra’l, Thakwaan, Banee Lihyaan and Banee ‘Usaiyyah – who disobeyed Allah and His Messenger ﷺand killed his noble Companions - for forty consecutive days in the Fajr prayer, as reported in Saheeh al-Bukhaaree and Saheeh Muslim.

It is reported on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Messenger of Allah ﷺ recited Qunoot daily for a monthat the Thuhr, ‘Asr, Maghrib, ‘Ishaa and Fajr prayers. Heﷺ wouldinvoke Allah against the clans of Ra’l, Thakwaan, Banee Lihyaan and Banee ‘Usaiyyah, and those who were standing behind him would say: "Allah listens to him who praises Him” in the last unit of the prayer, and then say: “Amen.” [Sunan Aboo Dawood]. After the revelation of the ayah: {Not for you, [O Muḥammad, but for Allah], is the decision whether He should [cut them down] or forgive them or punish them, for indeed, they are wrongdoers.} [Quran 3:128], the Prophet ﷺ refrained from invoking Allah against them, as reported in Saheeh al-Bukhaaree and Saheeh Muslim.

From the benefits that can be concluded from this hadeeth is that it is permissible to invoke Allah against oppressors, traitors, and those who harm the Muslims.

The hadeeth shows that complete submission to Allah and His Messenger ﷺ causes us to attain Allah’s pleasure and safety from His punishment.

It shows that Qunoot is to be recited in times of affliction and hardship.

It shows the eagerness of the Companions to attain martyrdom, and their happiness at attaining it.

It serves as evidence that the people of the truth may suffer harm from those who are upon falsehood, and that does not indicate that the people of the truth are wrong. Rather, it serves as a grace for them and as a tribulation for the people of falsehood..

2802

Narrated Jundab ibn Sufyaan (may Allah be pleased with him):In one of the Battles a finger of Allah's Messengerﷺ(got wounded and) bled. Heﷺ said, "You are just a finger that bled, and what you got is in Allah's Cause."
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Commentary : Allah, Exalted is He, guaranteed Paradise for His believing servants who sacrifice their lives and wealth for His sake. Allah, Most High, says: {Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of Allah, so they kill and are killed.} [Quran 9:111].

In this hadeeth, Jundub ibn Sufyaan (may Allah be pleased with him) reports that the finger of the Messenger of Allah ﷺ was wounded in one battle – it is said that it was the battle of Uhud – so he ﷺ addressed his finger by saying“You are just a finger that bled, and what you got is in Allah's Cause” i.e., take it easy, for you have not been wounded in vain, for you have been injured and bled only in the cause of Allah and His pleasure. It is said that lines that the Prophet ﷺ uttered are not considered poetry and that it is natural rhyming that comes unintentionally. Allah, Most High, said: {We have not taught him poetry nor is it befitting him} [Quran 36:69]. Others suggested that it is a couplet from the poetry of ‘Abdullah ibn Rawaahah (may Allah be pleased with him) that the Prophet ﷺ quoted,as he found it to fit the situation.

From the benefits that can be concluded from the hadeeth is learning that Prophets can suffer harm sometimes to increase their reward;indeed,they are the highest rank of people in enduring trials and hardships. .

2805

Narrated Anas(may Allah be pleased with him): My paternal uncle Anas ibn An-Nadr was absent from the Battle of Badr. He said, "O Allah's Messengerﷺ! I was absent from the first battle you fought against the pagans. (By Allah) if Allah gives me a chance to fight the pagans, no doubt. Allah will see how (bravely) I will fight." On the day of Uhud when the Muslims turned their backs and fled, he said, "O Allah! I apologize to You for what these (i.e., his companions) have done, and I denounce what these (i.e., the pagans) have done." Then he advanced and Sa`d ibn Mu’aath met him. He said "O Sa`d ibn Mu’aath ! By the Lord of An-Nadr, it is Paradise! I am smelling its aroma coming from before (the mountain of) Uhud," Later on Sa`d said, "O Allah's Messenger! I cannot achieve or do what he (i.e., Anas ibn An-Nadr) did. We found more than eighty wounds by swords and arrows on his body. We found him dead, and his body was mutilated so badly that none except his sister could recognize him by his fingers." We used to think that the following ayah was revealed concerning him and other men of his sort: {Among the believers are men who have been true to their covenant with Allah..........} (Quran 33.23) His sister Al-Rubay' broke a front tooth of a woman and Allah's Messengerﷺordered for retaliation. On that Anas (ibn An-Nadr) said, "O Allah's Messengerﷺ! By Him Who has sent you with the Truth, her tooth shall not be broken." Then the opponents of Anas's sister accepted the compensation and gave up the claim of retaliation. So, Allah's Messengerﷺsaid, "There are some people amongst Allah's servants whose oaths are fulfilled by Allah when they take them."
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Commentary : The Companions (may Allah be pleased with them) exerted all their efforts and set the best examples of sacrifice and sincerity to raise the Word of Allah and support His religion.Anas ibn al-Nadr (may Allah be pleased with him) is a Companion whoset a remarkable example of sincerity, truthfulness, commitment, and sacrifice for raising the word of Allah, Exalted is He.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that his paternal uncle, Anas ibn al-Nadr (may Allah be pleased with him) did not witness the battle of Badr, which occurred during the month of Ramadan in the 2nd year of Hijrah. This is because the Prophet ﷺ did not announce general mobilization,since the original mission of the Prophet ﷺ and his expedition was to raid the trade caravan of Aboo Sufyaan, but a change of plan happened, and Allah willed that fighting to take place, to grant the Muslims their first victory. In the month of Shawaaal in the third year of Hijrah, the drums of war started to beat again when Quraysh prepared a large army to fight the Muslims. Anas ibn al-Nadr seized the opportunity and asked the Prophet ﷺ to allow him to participate in the battle,as he had missed the first battle, promising Allah that his actions would speak louder on the battlefield.

The battle of Uhud witnessed a dramatic change after the Muslim archers did not follow the strict orders of the Prophet ﷺthat they should remain stationed in their positions on the mountain of Uhud until further orders.After the Muslims defeated Quraysh in the beginning, those archers left their positions thinking the battle was over and because they wanted to collect the spoils of war. However, Anas ibn al-Nadr denounced their actions and declared himself innocent from that disobedience of the order of the Prophet ﷺ.Hedetached himself completely from the actions of pagans against the Muslims and the Prophet ﷺ in particular. As he (may Allah be pleased with him) advanced to fight the disbelievers of Quraish, Sa’d ibn Mu’aath (may Allah be pleased with him) met him on his way, so he said to Sa’d: “O Sa’d ibn Mu’aath, it is Paradise!” i.e., I want Paradise as it is my aim. Then, he swore by Allah by saying “By the Lord of [my father] al-Nadr,I can smell the scent of Paradise at the mountain of Uhud,” which could be theactual scent of Paradise or a sweet scent that made him think of the scent of Paradise. After seeing his actions, bravery, and achievements on the battlefield, Sa’d ibn Mu’aath (may Allah be pleased with him) stated: “O Messenger of Allah! I cannot achieve or do what he (i.e., Anas ibn al-Nadr) did.”

Anas ibn Maalik (may Allah be pleased with him) remarked that they found more than eighty wounds by swords, spears, and arrows on his body. Also,the pagans mutilated his dead body so badly that none except his sister – al-Rubay’ bint al-Nadr - could recognize him, by the tip of his finger. Then, Anas (may Allah be pleased with him) remarked that the Muslims believed the ayah: {Among the believers are men who have been true to their covenant with Allah...} (Quran 33.23) was revealed about Sa’d ibn al-Nadr and his like.

This hadeeth highlights the virtue and merit of Sa’d ibn al-Nadr (may Allah be pleased with him), and the virtue ofcommitment and devotion to fulfill one’s promise to Allah, regardless of the hardship one may experience. It shows that the order not to put one’s life in danger does not apply to the case of fighting in the way of Allah to attain martyrdom.

Anas ibn Maalik (may Allah be pleased with him)wenton to add that once, the sister of Anas ibn al-Nadr broke the front tooth of another woman, so the issue was raised to the Prophet ﷺ and heﷺ ordered for retaliation i.e., her front tooth be broken just like she broke the front tooth of the woman, as Allah, Most High, said: {and for wounds equal retaliation.} [Quran 5:45]. On that Anas (ibn An-Nadr) said, "O Allah's Messenger ﷺ! By Him Who has sent you with the Truth, her tooth shall not be broken." i.e., he said it out of his hope that Allah would soften the heart of the woman to forgive her and drop the case for the sake of Allah. It is also possible that he (may Allah be pleased with him) did not know at that time about the option either to accept equal retaliation or offer compensation. The outcome of the case was that the woman accepted compensation and relinquished her right toretaliation. Thereupon, the Prophet ﷺ said "There are some people amongst Allah's servants whose oaths are fulfilled by Allah when they take them,” i.e., they would take oaths while being confident in Allah’s generosity and favours, and Allahwould allow theiroaths to be fulfilled,sotheywouldnot have to offer oath expiation, due to their status with Allah.
This hadeeth highlights the virtue of Anas ibn al-Nadr (may Allah be pleased with him),and his strong faith and certainty in Allah, Exalted is He, and it shows that it is permissible to give up the claim of retaliation and accept financial compensation instead..

2808

Narrated Al-Baraa’ (may Allah be pleased with him): A man whose face was covered with an iron mask (i.e., clad in armour) came to the Prophetﷺand said, "O Allah's Messengerﷺ! Shall I fight or embrace Islam first? "The Prophetﷺsaid, "Embrace Islam first and then fight." So, he embraced Islam, and was martyred. Allah's Messengerﷺsaid, A Little work, but a great reward”.
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Commentary : It is from Allah’s favour upon a person to inspire him to do a good deed before passing from this life. It is from Allah’s grace over his servant to facilitate for him righteous deeds with which he concludes his life on this earth, to attain the eternal pleasures in the Hereafter, even if a person did only few good deeds in this life.

In this hadeeth, al-Baraa’ ibn ‘Aazib (may Allah be pleased with him) reports that a man whose face was covered with an iron mask came to the Prophet ﷺ asking him if he should enter Islam first and then fight or fight first and then enter Islam. The Prophet ﷺ advised him to embrace Islam first and then join the fight. The man complied and he was martyred in the battle, so the Prophet ﷺ remarked that this man did very little after embracing Islam, but he will be rewarded in abundance because of his martyrdom, and that his place in Paradise is secured although he did not offer one prayer.

The man came to the Prophet ﷺwhile the Muslims were preparing to go to war. It is said that the man was from the Ansaar from the tribe of al-Aws from Banee al-Nabeet, and it is said that his name was ‘Amr ibn Thaabit ibn Waqsh.

From the benefits that can be concluded from this hadeeth is learning that Allah, out of His favour and grace, rewards His servants in abundance for fewgood deeds. It also shows that the priority of the Prophet ﷺ was that people enter Islam and worship Allah alone. .

2815

Narrated Jaabir ibn `Abdullah(may Allah be pleased with him):"Some people drank alcohol in the morning of the day (of the battle) of Uhud and were martyred (on the same day)." Sufyaan was asked, "(Were they martyred) in the last part of the day?)" He replied, "Such information does not occur in the narration."
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Commentary : Allah does not punish or hold a person accountable for doing that which He has not forbid or warned against yet – even if He knows that such an action will be made forbidden at a later stage. This is because accountability is established after the order to do or refrain from something is confirmed.

In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with him) reports that some of the Companions who participated in the battle of Uhud drank alcohol in the morning of the day of the battle. On the same day, they were martyred on the battlefield. However, as this happened before Allah revealed that consuming alcohol is completely prohibited, they are not to be held accountable for it. The fact that Allah knew in His eternal knowledge that drinking alcohol would be prohibited at a later stage does not deprive them from the reward of martyrdom. This is because the ruling of prohibition requires the existence of an order against that thing; therefore, people are not held accountable for their actions before the relevant orders and rulings are established.

The battle of Uhud took place between the Muslims and Quraysh in the month of Shawwaalin the third year of Hijrah. The battle is named after the mountain of Uhud, which is one of the mountains of al-Madeenah.

Sufyaan ibn ‘Uyaynah – one of the sub-narrators of this hadeeth – was asked whether they were martyred in the last part of the day on which they drank alcohol. He stated that the narration does not mention such information. According to one version of the hadeeth in Saheeh al-Bukhaaree: “All of them were martyred on the day, and this happened before it was made forbidden.”.

2819

Narrated Aboo Hurayrah(may Allah be pleased with him): Allah's Messengerﷺsaid, "Once Prophet Sulaymaan, son of Prophet Dawood (peace be upon them) said, '(By Allah) Tonight I will have sexual intercourse with one hundred (or ninety-nine) women each of whom will give birth to a knight who will fight in Allah's Cause.' On that his companions said: if Allah wills, but he did not say, 'Allah willing.' Therefore, only one of those women conceived and gave birth to a half-man. By Him in Whose Hands Muhammad's life is, if he had said, "Allah willing', (he would have begotten sons) all of whom would have been knights striving in Allah's Cause."
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Commentary : There is nothing that occurs except that Allah wished and willed it to occur. Considering this, one is encouraged to detachhimself from personal whims and desires andmake his desires and wants subject to Allah’s will in order to obtain them.

In this hadeeth, the Prophet ﷺ explains that Prophet Sulaymaan, son of Prophet Dawood (peace be upon them) swore that he would have sexual intercourse with one hundred - or ninety-nine – women, each of whom would give birth to a knight who would fight in Allah's Cause. The doubt about the number of women is from the narrator of this hadeeth. His companion, the angel who used to convey Allah’s revelation to him -and it is said he was someone else - said to him to say, “if Allah wills.” However, he did not say it, out of forgetfulness. The fact that he forgot to utter the words does not entail or mean that his heart was not relying upon Allah when he made that statement. He wasaProphet of Allah (peace be upon him), who was infallible like the other Prophets of Allah (peace be upon them). Simply, he forgot to utter the words “if Allah wills” with his tongue, but his heart was mindful of Allah and relying upon Him.

The Prophet ﷺ continued that only one woman of them conceived,and gave birth to a half-man, because he did not utter the words. The Prophet ﷺ swore by Allah that if he had said, "if Allah wills”, he would have begotten 100 sons, all of whom would have been knights striving in Allah's Cause, as he said. The Prophet ﷺ swore using the words: “By Him in Whose Hands Muhammad's life is,” which he ﷺ often used whenever he wanted to swear and emphasise a point.

From the benefits that can be concluded from this hadeeth is learning that one should strive to have sons with the intention of sending them to fight in the way of Allah.

This hadeeth confirms the divine attribute of Hand, which is understood as it befits Allah, Exalted is He..

2821

Narrated Jubayr ibn Mut`im(may Allah be pleased with him): While I was walking with Allah's Messenger ﷺand the people returning from Hunayn were walking along with him. Some people caught hold of the Prophet ﷺ and started begging of him so much so that he had to stand under a thorny tree, causing his cloak to be hooked onthe thorns. The Prophet ﷺ stopped and said, "Give me my cloak. If I had as many camels as these thorny trees, I would have distributed them amongst you, and you will not find me a miser or a liar or a coward.".

Commentary : The Prophet ﷺ was a teacher who exercised the highest level of compassion, mercy, kindness, forbearance and gentleness.

In this hadeeth, Jubayr ibn Mu’tim (may Allah be pleased with him) reports that after the Battle of Hunayn, which was in the 8th year of Hijrah, the Prophet ﷺ walked with the people while they were on their way back to al-Madeenah. It happened that some of the people who participated in the Battle of Hunayan were new to Islam (i.e., new reverts). As such, some of them crowded around the Prophet ﷺ asking for spoils, to the extent that he had to stand next to a thorny tree. His cloak got caught on the thorns, so he ﷺ asked for his cloak and then addressed the people by saying: “If I had as many camels as these thorny trees, I would have distributed them amongst you,” i.e., if I had camels, cows, and sheep equivalent to the large number of trees I would have distributed between you without leaving anything from them for myself. He ﷺ intended to inform them that if he would give away all his property to them, then it is more befitting to know that he will not keep forhimself any of their spoils.

The Prophet ﷺclarified that he was neither a miser, coward, nor liar,but rather that he wasthe opposite, namely honest, generous, and brave. These three qualities are mentioned together,and each one of them necessitates the other two.

This hadeeth shows that it is permissible for one to mention the good qualities he possesses to those who do not know him well,to prove to them that he is a person that can be relied upon.

It also condemns the attributes of lying, miserliness and cowardice. .

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 Jundab ibn Sufyaan (may Allah be pleased with him):In one of the Battles a finger of Allah's Messengerﷺ(got wounded and) bled. Heﷺ said, "You are just a finger that bled, and what you got is in Allah's Cause."
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‘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 Jundab ibn Sufyaan (may Allah be pleased with him):In one of the Battles a finger of Allah's Messengerﷺ(got wounded and) bled. Heﷺ said, "You are just a finger that bled, and what you got is in Allah's Cause." .

‘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 Jundab ibn Sufyaan (may Allah be pleased with him):In one of the Battles a finger of Allah's Messengerﷺ(got wounded and) bled. Heﷺ said, "You are just a finger that bled, and what you got is in Allah's Cause."
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