| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1100

Anas ibn Seereen reported: “We set out to receive Anas ibn Maalik when he returned from Shaam at a place known as 'Ayn-al-Tamr. I saw him praying on the back of his donkey with his face turned in that direction. (Hammam one of the narrators) pointed towards the left of Qiblah, so I said to him: I saw you praying while you are towards the side other than that of Qiblah. Upon this he said: Had I not seen the Messenger of Allah ﷺ doing like this, I would not have done so at all..

Commentary : The Companion’s (may Allah be pleased with them) eagerness towards following the sunnah of the Prophet ﷺwas remarkable; thus, none of them would do an action or deed if the Prophet ﷺ had not done it or encouraged it; especially the prayer whose actions are fixed, and the Prophet ﷺ stipulated them by his words and actions.

In this hadeeth, the taabiʿee, Anas ibn Seereen reports that they had [set out] to receive Anas ibn Maalik (may Allah be pleased with him), who was returning from the region of Shaam; and they met him near ʿAyn al-Tamr - which is a town to the west in the governorate of Anbaar, [which is] the biggest of the governorates in Iraq.

When they saw him, he was praying while he atop of a donkey; and he was facing towards the left of the Qiblah, and not in the direction of the Qiblah [itself]. Upon seeing this, Anas ibn Seereen asked him in a state of awe: ‘I saw you performing the prayer facing in a direction other than the Qiblah?!’ Then, Anas ibn Maalik responded to him by saying: ‘If I had not seen the Messenger of Allah ﷺ praying on top of his mount towards [a direction] other than the Qiblah, I would not have done so. Rather, the Prophet ﷺ would do that for the supererogatory and sunnah - and not for the obligatory prayers; like what is established in Saheeh al-Bukhaaree, on the authority of Ibn ʿUmar (may Allah be pleased with them).

Some of the other benefits that we can conclude from this hadeeth is knowing the permissibility of performing supererogatory prayers on [any] means of transportation, even if we are [facing in] a direction other than that of the Qiblah.

This narration also elucidates the ease that we have in our acts of worship, especially when it comes to the prayer.
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1101

Narrated Hafs ibn `Asim: Ibn `Umar went on a journey and said, "I accompanied the Prophet ﷺ and he did not offer optional prayers during the journey, and Allah says: {Verily! In Allah's Messenger ﷺ you have a good example to follow.'} (Quran 33.21).

Commentary : The ease and removal of difficulty are some of the characteristics of Islam. The greater the hardship [appears], the greater the alleviation is [in actuality], and the burden is removed. Therefore, Allah, The Mighty and Majestic prescribed the dispensation of shortening the prayers which contain four units while traveling; and the Prophet ﷺ left out the sunnah prayers that are tied and performed either before or after the five obligatory ones while traveling - thus confirming the alleviation [discussed above].

In this hadeeth, the taabiʿee :Hafs ibn ʿAsim ibn ʿUmar ibn al-al-Khaṭṭaab reports that ʿAbdullah ibn ʿUmar (may Allah be pleased with them) had travelled with his companions, and said: ‘I travelled with the Prophet ﷺ and his Companions during their journey, and I did not see him perform the sunnah prayers that are tied and performed either before or after the five obligatory ones - while traveling.’ Ibn ʿUmar (may Allah be pleased with them) said this – as documented in Saheeh Muslim - when he saw some of his companions performing supererogatory prayers after Dhuhr while traveling.

Then, ʿAbdullah ibn ʿUmar (may Allah be pleased with them) said: ‘Allah, The Mighty and Majestic says: {Indeed, in the Messenger of Allah, you have an excellent example.}- and he recited [the word in the aforementioned ayah]: iswah (example) in Arabic is pronounced with a kasrah[at the beginning of the word], and this is the qiraa’ah [i.e. mode of recitation] of the ten [verified] reciters, except for ʿAsim; he recited it with a dammah : [as] uswah. The meaning here an instruction to follow the sunnah of the Prophet ﷺ, for it is the perfect example in everything, thus, follow his way and act in accordance with his traditions.

The Prophet ﷺdid not offer the sunnah prayers that are tied and performed either before or after the five obligatory prayersfor all of the prayers while traveling, except the two-unit prayerof Fajr. The Messenger of Allah ﷺ did not leave them on his travels, and even made them up when he had slept until the sun rose upon him and his Companions during one of his travels; as per the report mentioned in Saheeh Muslim, from a hadeeth narrated by Abu Hurayrah(may Allah be pleased with him). As for the Witr prayer, the Messenger of Allah ﷺ would perform the Witr prayer atop [his] camel while traveling – as mentioned in Saheehal-Bukhaaree and Saheeh Muslim, from a hadeeth narrated byʿAbdullah ibn ʿUmar (may Allah have pleased with them).

This hadeeth shows the keen eagerness of the Companions (may Allah be pleased with them) to emulate and follow the example of the Prophet ﷺ.
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1102

Narrated Ibn ‘Umar: I accompanied God's Messenger, and he prayed two units and nothing more while on a journey. I also accompanied Abu Bakr, ‘Umar and ‘Uthman, and they did the same.".

Commentary : Since Islam is a magnanimous religion that embraces tolerance, it is not isolated from alleviating and making ease for the people over matters of the religion and world. One of the many examples of its easiness and accommodation is the dispensation; [which] is a gift from Allah, The Mighty and Majestic - for the purpose of facilitating the performance of the obligatory that Allah has made incumbent upon His servants.

In this hadeeth, ʿAbdullah ibn ʿUmar (may Allah be pleased with them) reports that he had accompanied the Messenger of Allah ﷺ. During his time in his company, he observed that he ﷺ would offer no more than a two-units prayer on the journey. That is to say, heﷺ would shorten the prayers that consist of four units- [which are] Dhuhr, ʿAsr, and ʿIshaa’ - and perform a two-unit prayer [instead]. As for Maghrib, he would perform it like it [always] is done: three units; and did not perform the sunnah prayers that are tied and performed either before or after the five obligatory prayers. Likewise, so did: Abu Bakr, ʿUmar, and ʿUthmaan(may Allah be pleased with them) - each during the time of their caliphate - [all] following the sunnah of the Prophet ﷺ while shortening the prayers during [their] travels - and did no more than that.

In a narration in Saheehal-Bukhaaree and SaheehMuslim, Ibn ʿUmar mentioned [the following] about ʿUthmaan(may Allah be pleased with them): ‘[that] he prayed two unitsat the beginning of his caliphate, then performed the full prayers of four prayer units later.’ It has been said that: perhaps Ibn ʿUmar (may Allah be pleased with f them) intended in this narration [that it was] the rest of ʿUthmaan’s travels (may Allah be pleased with him), other than at Minaa, because he completed the prayers with four prayer units in their entirety at Minaa. And it has [also] been said that: he completed the prayers in their entirety if he was lodgingat a place, and if he was traveling, he would shorten them.

Excluded from this generalisation are the two-units prayer that precedes Fajr. The Messenger of Allah ﷺdid not leave them during his travels and would even make them up when they had slept until the sun rose upon them during one of his travels; like what is mentioned in Saheeh Muslim, from a hadeeth narrated by Abu Hurayrah(may Allah be pleased with him). As well as the Witr prayer, [where] The Messenger of Allah ﷺ would perform the Witr prayer atop [his] camel while traveling - like what is mentioned in Saheeh al-Bukhaaree and SaheehMusim, from a hadeeth narrated byʿAbdullah ibn ʿUmar (May Allah have pleased with them).

From the benefits that we can conclude from this hadeeth is the eagerness of the Companions (may Allah be pleased with them) to emulate the Prophet ﷺ.
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1105

Ibn `Umar (may Allah be pleased with them) related that Allah's Messenger ﷺ used to perform supererogatory prayers on the back of his mount by head nodding facing any direction." Ibn `Umar used to do the same..

Commentary : The Companions of the Prophet ﷺ were always eager to follow his guidance and way, especially with regards to the prayer, as it is fixed in its description and the manner in which it is performed.

This hadeeth elucidates on the permissibility of performing voluntary prayers on top of one’s riding animal (vehicle), excluding the obligatory prayers. Ibn ʿUmar (may Allah be pleased with them) reports that the Messenger of Allah ﷺ used to perform the sunnah and supererogatory prayers- on the back of his ride - which is the camel that he would ride during his travels, and in other instances [as well] - however it was facing. It was not necessary to turn towards the Qiblah. On the contrary, the Qiblah [in this situation] is wherever his riding camel is walking towards. Excluded from that ruling is if one is traveling via a means of transportation where they can turn towards the Qiblah during the journey without much difficulty, like a ship for example. So [in this instance] it would be necessary for him to turn towards the Qiblah.

Ibn ʿUmar described how the Messenger of Allah’s ﷺ bowed and prostratedwhile he was on top of the animal: that he would motion with his head [to perform the bowing and prostration], meaning: lowering it a bit for when the bowing[occurs in the prayer], and he would perform the prostrationlower [than the one done for the bowing] - and it is [done to a] lesser [extent] than the form of the complete prostration.

Then, Saalim ibn ʿAbdullah ibn ʿUmar reported that his father (may Allah be pleased with him) would perform voluntary prayers atop his riding animal, emulating the Prophet ﷺ.

As for the narration in Saheeh al-Bukhaaree where Ibn ʿUmar (may Allah be pleased with them) reports: “I accompanied the Prophet ﷺ and I did not see him perform any supererogatory prayers while traveling.” It refers to the sunnah prayers that are tied and performed either before or after the five obligatory ones. The Messenger of Allah ﷺ would not adhere to performing while traveling - excluding the two-units sunnah prayer performed before Fajr, and the Witr prayer.

This narration also elucidates the ease that we have in our acts of worship, especially when it comes to the prayer.
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1106

It was narrated from Ibn 'Umar that if the Messenger of Allah ﷺ was in a hurry to travel, he would combine Maghrib and 'Ishaa'..

Commentary : Combining two prayers while traveling is one of the dispensations which Allah has permitted for His believing servants - to grant ease for them and remove any difficulty that may be caused by the incumbency of performing every obligatory prayer within its time.

In this hadeeth, ʿAbdullah ibn ʿUmar (may Allah be pleased with them) reports that the Messenger of Allah ﷺ would join Maghrib and ʿIshaa’ if the trip was important, and he wanted to hasten the journey. The Prophet ﷺpermitted for the traveller to combine Dhuhr and ʿAsr, and Maghrib and ʿIshaa’ [together] at the time of either of them; and to do the accompanying prayer with it – as mentioned in [the following] hadeeth narrated by Muslim, on the authority of Muʿaadh ibn Jabal (may Allah be pleased with him): “The Messenger of Allah ﷺ joined the Dhuhr and ʿAsr prayers, as well as Maghrib and ʿIshaa’ during the expedition of Tabuk.”

There are two ways to join between two consecutive prayers, depending on what is easier [at the time and situation at hand:

First - Combining by bringing the [second] prayer forward: It is to perform the ʿAsr prayer with Dhuhr, during the time of afternoon prayer (Dhuhr); and ʿIshaa’ with Maghrib during the time for the sunset prayer (Maghrib).

Second - Combining by delaying the [first] prayer: It is to perform the Dhuhr prayer with ʿAsr, during the time of the mid-afternoon prayer (ʿAsr); and Maghrib with ʿIshaa’, during the time for the night prayer (ʿIshaa’).

This is all with shortening the prayers that consist of four units to two while traveling. So, the prayer is shortened and combined, while Maghrib is not shortened, and Fajr is performed separately, and is not joined with any of the others. Likewise, there is no joining between ʿAsr and Maghrib. Whoever combines two prayers, it is necessary for him to not have a long period of time separating the performance of the two prayers, respectively. If there is a long separation between the two, he does not join them, and must pray the [second] prayer during its own time.

From the other benefits that we can conclude from this hadeeth is noting the easiness that the Islamic Law makes for Muslims in their acts of worship..

1108

Narrated Anas ibn Maalik (may Allah be pleased with him): “Allah's Messenger ﷺ used to combine the Maghrib and the `Ishaa' while travelling.” Alee ibn al-Mubaarak and Harb narrated it too from Yahya from Hafs from Anas..

Commentary : The Prophet ﷺ taught us to take the dispensations which Allah has granted us, including the combining and shortening of the prayers while traveling.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Messenger of Allah ﷺ used to join the Maghrib and ʿIshaa’ prayers while traveling; so he ﷺ would perform one of the prayers subsequently after the other, with an iqaamahseparating the two prayers.

There are two ways to join between two consecutive prayers, depending on what is easier [at the time and situation at hand:

First - Combining by bringing the [second] prayer forward: It is to perform the ʿAsr prayer with Dhuhr, during the time of afternoon prayer (Dhuhr); and ʿIshaa’ with Maghrib during the time for the sunset prayer (Maghrib).

Second - Combining by delaying the [first] prayer: It is to perform the Dhuhr prayer with ʿAsr, during the time of the mid-afternoon prayer (ʿAsr); and Maghrib with ʿIshaa’, during the time for the night prayer (ʿIshaa’).

This is all with shortening the prayers that consist of four units to two while traveling. So, the prayer is shortened and combined, while Maghrib is not shortened, and Fajr is performed separately, and is not joined with any of the others. Likewise, there is no joining between ʿAsr and Maghrib. Whoever combines two prayers, it is necessary for him to not have a long period of time separating the performance of the two prayers, respectively. If there is a long separation between the two, he does not join them, and must pray the [second] prayer during its own time.

From the other benefits that we can conclude from this hadeeth is noting the easiness that the Islamic Law makes for Muslims in their acts of worship..

1111

Narrated Anas ibn Maalik (may Allah be pleased with him): “Allah's Messenger ﷺ would delay the Dhuhr prayer till the time of the 'Asr prayer, and then alight and combine the two prayers, if he wanted to travel before the sun reached its zenith. However, if the sun reached its zenith before he ﷺ moved off, he ﷺ would offer the Dhuhr prayer and then travel.”.

Commentary : Facilitation and easiness are obvious and evident in the Islamic law. Not only is Islam the final religion that Allah has sent for the good of humanity, but also considers the different abilities and natures of human beings; and one of the forms of this easiness is the permissibility of joining the prayers while traveling.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that whenever the Prophet ﷺ departed his place, i.e., when he began traveling, or he ﷺ intended to depart during the journey before “the sun reached its zenith” - which is when the sun begins to descend from its apogee in the sky, moving westward, meaning: before the time of Dhuhr began – he ﷺ would delay the Dhuhr prayer until the time for the ‘Asr prayer had entered. Then, he would combine the Dhuhr and ʿAsr prayers during the time for the ‘Asr prayer.

As for Anas’ statement: “[The sun] had begun its decline from its zenith” - meaning: the time for Dhuhr had entered; and he ﷺ performed Dhuhr, then he climbed atop his mount [and continued on the journey]. The apparent meaning of the narration [at this point] indicates that the Prophet ﷺ did not combine the prayer with ʿAsr. However, in a hadeeth narrated by Abu Daawood, on the authority of Muʿaadh ibn Jabal (may Allah be pleased with him), he reports: “If he departed after the sun began to decline from its zenith, he would combine Dhuhr and ʿAsr, and then resume traveling.”.

There are two ways to join between two consecutive prayers, depending on what is easier [at the time and situation at hand:

First - Combining by bringing the [second] prayer forward: It is to perform the ʿAsr prayer with Dhuhr, during the time of afternoon prayer (Dhuhr); and ʿIshaa’ with Maghrib during the time for the sunset prayer (Maghrib).

Second - Combining by delaying the [first] prayer: It is to perform the Dhuhr prayer with ʿAsr, during the time of the mid-afternoon prayer (ʿAsr); and Maghrib with ʿIshaa’, during the time for the night prayer (ʿIshaa’).

This is all with shortening the prayers that consist of four units to two while traveling. So, the prayer is shortened and combined, while Maghrib is not shortened, and Fajr is performed separately, and is not joined with any of the others. Likewise, there is no joining between ʿAsr and Maghrib. Whoever combines two prayers, it is necessary for him to not have a long period of time separating the performance of the two prayers, respectively. If there is a long separation between the two, he does not join them, and must pray the [second] prayer during its own time.
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1116

Narrated ʿImraanibn Husayn(may Allah be pleased with him): “I asked The Prophet ﷺ about the prayer of a man who performs it while sitting, [but has the ability to stand], so he answered: “The prayer of who prays standing is better; and the reward of who prays sitting is half of that of the one who stands in prayer. The reward of the one who prays while laying down is half of that of the one who prays sitting.”.

Commentary : Standing for those with the ability to do so is one of the pillars of the obligatory prayers. As for the supererogatory prayers, standing is not one of its pillars. It is permissible for the Muslim to perform the supererogatory prayer while sitting, however a person will have a reward commensurate with his hardship [one is enduring when doing so]. Whoever performs any voluntary prayers sitting [while] capable of standing, will have less reward [for doing so] than for the one who prays standing - like what is expounded on in this hadeeth, [when] ʿImraanibn Husayn(may Allah be pleased with him) asked the Prophet ﷺ about the prayer of a man who performs the sunnahand supererogatory prayers while sitting, [but] can stand.

The Prophet ﷺ explained to him that whoever prays standing is better; because standing is more demanding - thus it is greater in reward, and that whoever prays while sitting, his reward is half of that of the one who stands in prayer.

Whoever prays while laying down - meaning being situated on their side on the ground [or other surface] - then their reward is half of that of the one who prays while sitting. This ruling is applicable to the one who is able to perform the prayer while standing, but still choose to pray sitting down or by laying on his side. In this case, he will decrease his reward by doing so. As for the one incapable of standing, it suffices him to sit or lay on their side [while praying] - and their reward is complete [with no decrease].

From the other benefits that we can conclude from this hadeeth is noting the easiness that the Islamic Law makes for Muslims in their acts of worship, and the preference of standing over sitting when performing any supererogatory prayers; and [likewise] the preference of sitting over laying down - if one is capable of doing so.
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1340

Narrated Ibn `Abbaas (may Allah be pleased with him):The Prophetﷺ offered the funeral prayer of a man one night after he was buried, he and his Companions stood up (for the prayer). He had asked them about him before standing, saying, "Who is this?" They said, "He is so and so and was buried last night." So, all of them offered the funeral prayer..

Commentary : The Prophetﷺwas always eager to convey the good to his Companions and heﷺ would follow and advise them; and continued to wish for them to have guidance and goodness.

In this hadeeth, ʿAbdullah ibn ‘Abbaas (may Allah be pleased with him and his father) reports that the Prophet ﷺ offered the funeral prayer for a man after he was buried the night before because he did not know about his passing until after he was buried. He ﷺ asked about the man, and said: “Who is this?” And they responded: “He is so-and-so who was buried last night. After, he ﷺ stood up, while his Companions lined up behind him, then they prayed over him after he was buried.

It has been narrated by al-Bukhaaree, on the authority of Ibn ‘Abbaas (may Allah be pleased with both of them) that the Messenger of Allah ﷺ passed by a grave which was buried at night. He ﷺ asked: “When was this buried?” And they said: “Last night.” To which, he ﷺ said: “And you did not inform me?!”, that is to say: And you did not let me know? And that was because he ﷺprays for the deceased as a mercy, as it is proven in the authentic hadeeth as well. They said: “We buried himin the depths of the night because we dislike waking you up. Then, he ﷺ stood up and we lined up behind him. Ibn ‘Abbaas said: “I was among them.” Then he ﷺ performed the funeral prayer over him. Ibn ‘Abbaas was young at the time, and [the fact that] he prayed with them is an indication of the training the youth had in the precepts of the Sacred Law and being present with the congregations [for communal events]; so that they may become familiar with it and become a habit for them when it becomes necessary for them to implement it.

From the other benefits that we can conclude from this hadeeth is it highlights that the Prophetﷺtook good care of his Companions even after their death.

It shows the permissibility of offering the funeral prayer over the deceased after they have been buried, as well as performing it near a grave.

And lastly, it demonstrates that it is permissible to bury the dead at night.
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1341

Narrated ‘Aishah (may Allah be pleased with her): When the Prophet ﷺ became ill, some of his wives talked about a church which they had seen in Abyssinia, and it was called Maariyah. Um Salmah and Um Habeebah (may Allah be pleased with them) had been to Abyssinia, and both of them narrated its (the Church's) beauty and the pictures it contained. The Prophet ﷺ raised his head and said, "Those are the people who, whenever a pious man dies amongst them, make a place of worship at his grave and then they make those pictures in it. Those are the worst creatures in the Sight of Allah..

Commentary : The Prophet ﷺ had ordered some of his Companions to migrate to Abyssinia; fleeing [from the oppression of Quraysh] due to their religion while spreading the call of truth [i.e., the Message of Islam]; because the King of Abyssinia, al-Najaashee, was a just man. Umm Salamah and Umm Habeebah (may Allah be pleased with both of them) were among those who had migrated to that region.

In this hadeeth, the Mother of the Believers, ʿA’ishah (may Allah be pleased with her) expounds on what some of the wives of the Prophet ﷺ had witnessed there. The instruction of the Prophet ﷺ to immigrate to that land was so that the honor of Islam is protected. She reports that when the Prophet ﷺ was ill and became sick with the disease which he ﷺ would eventually die from, some of the women spoke about a a church, - which is a place of worship for the Christians - that they had seen in Abyssinia. It was called Maariyah; which is a name attributed to Lady Maryam (peace be upon her) and known name for the church.

Umm Salamah and Umm Habeebah (may Allah be pleased with both of them) spoke about what they had seen of its beauty, and the pictures it contained. Then he ﷺ rose his head and said: ‘Those are the people who, if a righteous man dies among them, will build a place of worship at his grave. Then, they will draw pictures of those who have passed away [and display them] there.’ Rather, they depicted the righteous for the purpose of becoming familiar with them. They mentioned their righteous deeds so that they can strive as they have strived, and they worshipped Allah near their graves. Then, a group of people who came after them were ignorant of what they had intended [by doing the aforementioned actions]. The Shaytan whispered [to them, stating] that their predecessors used to worship these images. So, the Prophet ﷺ warned of things like that, to block the pretext which leads to associating partners with Allah (polytheism). Then he ﷺ relates that those who do this are the worst of creation according to Allah, The Almighty due to what they have done; because it leads to the greatest sin - which is associating partners with Allah, The Almighty.

From the benefits that we can conclude from this hadeeth is that it highlights the prohibition against having pictures [of living creatures] in places of worship.

It shows the proscription against building mosques over the graves of the deceased.

It entails the permissibility of relating the wonders and unusual events and matters that one has witnessed.

And lastly, it condemns the one who engages in that which is forbidden.
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1343

Narrated Jaabir ibn ‘Abdillah (may Allah be pleased with him): The Prophet ﷺcollected every two martyrs of Uhud in one piece of cloth, then he would ask, "Which of them had (knew) more of the Quran?" When one of them was pointed out for him, heﷺ would put that one first in the grave and say, "I will be a witness on these on the Day of Resurrection." And then he ﷺwould order them to be buried with their blood on their bodies and they were neither washed nor was a funeral prayer offered for them..

Commentary : The Battle of Uhud - which is one of the well-known mountains of al-Madeenah - occurred in the third year after Hijrah and during which very significant events occurred. It was a great test from Allah, The Almighty for His Prophetﷺand the believers.

This hadeeth elaborates on some of the events that happened during the battle, along with some of their legal rulings; as Jaabir ibn ʿAbdullah (may Allah be pleased with both of them) reports that when the Prophet ﷺ wanted to shroud those Companions (may Allah be pleased with them) who were martyred in the Battle of Uhud, there was not enough clothes to shroud every one of them in a garment which covered their entire body. He ﷺ would jointwo men in one garment; and this was due to the large number of casualties, and the paucity of garments [available] to shroud them in. To overcome this issue, he ﷺ cut the garments and divided it amongst them. After, they remained in their clothes which they were killed in and were not to be stripped and have their skin touched. It is also possible that what is meant here is that he ﷺ gathered the two of them in one grave.

There are several narrations in which the Prophet ﷺ said that the martyrs to be shrouded in the garments which they were killed in, as it is related by Ahmad in a report that ʿAbdullah ibn Thaʿlabah ibn Suʿayr (may Allah be pleased with him) narrates that the Messenger of Allah ﷺ said on the Day of Uhud: “Wrap them in their garments.” The reconciliation between the two hadeeths is that whoever is stripped off by the enemy or has been repeatedly stabbed such that his clothes have been cut off, causing some of his body be exposed, then he should be shrouded. As for the martyrs whose clothes remained intact on their bodies, they should be buried with them without being shrouded.

Heﷺwould ask about who was the greatest of them in [their knowledge of] the Quran, so when one of them was pointed out to him, he could put him first into the lahd, which is an opening that is made on the side of the grave, and it is [dug at] an incline from the middle of the grave to its side so that the dead can accommodated and placed into it. And then broken up pieces of clay [are laid down to] cover up the deceased.

The Messenger of Allah ﷺ ordered for them to be buried in their blood, and they were not washed, nor prayed over. He ﷺ said: “I will be a witness for these [martyrs] on the Day of Resurrection.” He ﷺ will be an intercessor for these people, and a witness to testify that they fulfilled what they promised Allah due to their faith and struggle for His sake and being obedient to Him and His Messenger ﷺ till they died for it.

It has been mentioned in other hadeeths that the Prophet ﷺ offered the funeral prayer for all of the martyrs of Uhud, as what is related in Saheehal-Bukhaaree and Saheeh Muslim, where ʿUqbah ibn ʿAamir (may Allah be pleased with him) narrates that the Prophet ﷺ went out one day, and prayed over the people of Uhud, [like] he would for the dead.” The reconciliation between these two hadeeth is: that his prayer was to indicate that offering the funeral prayers over them is permissible. It has been said that this occurrence was specifically for the martyrs of Uhud, and not a general ruling that is applicable to other cases. It has been established that he ﷺ did not pray over the martyrs who were killed in the battle according to the hadeeth of Jaabir ibn ʿAbdullah (may Allah be pleased with both of them). Also, the funeral prayer over the dead is an act of intercession for him, and only sinners can be interceded for. The martyrs have all their sins forgiven due to martyrdom, and thus they all come to the Honor, Mercy, and Paradise of Allah. So, their status is too high for them to be prayed over as one would pray over the rest of the deceased Muslims.

From the other benefits that we can conclude from this hadeeth is that it shows the apparent virtue for the one who recites the Quran, and the people of fiqh (jurisprudence), zuhd(asceticism), and all other virtue follow him.

It highlights the merits and virtues for the martyrs of Uhud, and it shows the state of poverty that the Honorable Companions [endured], and the steadfastness they exhibited in spite of that, out of a desire to spread the call of Islam.

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1344

Narrated ‘Uqbah ibn ‘Aamir (may Allah be pleased with him): The Prophet ﷺ once came out and offered the funeral prayer for the martyrs of Uhud, and proceeded to the pulpit and said, "I will precede you, and I will bea witness for you, and I am really looking at my Lake now, and no doubt, I have been given the keys of the treasures of the world. By Allah, I am not afraid that you will worship others along with Allah, but I am afraid that you will envy and fight one another for worldly fortunes.".

Commentary : The Messenger of Allahﷺcame to the people with guidance and the religion of truth as a herald and warner, calling to whom Allah chooses, and a radiant lamp. His Lord provided himﷺ with splendid miracles and clear signs which affirm his truthfulness. He ﷺwas benevolent and merciful to the believers.

In this hadeeth, ʿUqbah ibn ʿAamir (may Allah be pleased with him) reports that the Prophetﷺwent out one day and offered the funeral prayer for the people of Uhud, like what he performed for others who have died. And what is meant by them [i.e., the people of Uhud] are the martyrs from the Battle of Uhud, which occurred during the month of Shawwaal in the third year after Hijrah. Uhud is one of the well-known mountains of al-Madeenah. According to Abu Dawood, this was after “eight years [had passed] like a man who bids farewell to the living and dead.”

Then, heﷺwent to his pulpit, ascended it, and addressed the people, saying: ‘I will precede you”: that is to say: ‘I will precede you and be the first to arrive at the Lake (al-hawḍ) on the Day of Resurrection’

“And I will be a witness for you”, what is meant by this is that he I will precede you will bear witness over our deeds, and it is not restricted to martyrdom during battles alone. The attestation of the Prophet ﷺ includes every Muslim - the first and last; so, it's as if he ﷺ remains with all Muslims and did not precede them. Rather, he ﷺ remains after them until he bears witness to the deeds of the last of the believers - for, he ﷺ isupholding their affair in the two abodes [i.e., in this world and the Hereafter] in his life and death.

Then heﷺsaid: “I have been given the keys to the earth’s treasures - or the keys to the earth” - by this, heﷺreferred to the expansion of the Islamic empire, its many conquests, and the outpouring of wealth to it; because whoever conquers a land, it is as if he obtains the keys to its treasures and acquires its riches and wealth.

Then, he ﷺtold the people that he did not fear that they would associate partners with Allah after him. However, heﷺdid fear that the competition for wealth and status would cause them to quarrel amongst themselves, which will lead them to enmity, hatred, and fighting with one another over the world and its blessings - and will a cause of their death and weakness. This is a warning of what is going to occur and what has happened as what The Messenger of Allahﷺrelated; because this world was opened up after him and granted [to its inhabitants], [but] envy, strife, and other matters are known to confirm the truthfulness of his ﷺreport.

His prayer over the dead addressed in this hadeeth could imply that praying for them is permissible. It was said: this occurrence was specifically for the martyrs of Uhud, and not in general. It has been established that he ﷺ didn’t pray over the martyr who was killed in the battle because of what is reported in Saheeh al-Bukhaaree, where Jaabir ibn ʿAbdullah (may Allah be pleased with both of them) narrates [that he ﷺ ] “ordered for them to be buried with their blood [on their bodies], and were not washed, nor prayed over.” Also, the prayer over the dead is an act of intercession for him, and only sinners can be interceded for. The martyrs have their sins forgiven, and they all come to the Honor, Mercy, and Paradise of Allah. So, their status is too high for them to be prayed over as one would pray over the rest of the deceased Muslims.

From the other benefits that we can conclude from this hadeeth is that it warns against advancing in the world, along with its trials, and dangers.

It mentions an apparent sign that testifies to the truthfulness of hisProphethood.

It confirms the Lakeof the Prophetﷺ,which he will be at on the Day of Resurrection.

And lastly, it highlights that heﷺ did not fear that his nation would commit polytheism, but rather he ﷺfeared that they would quarrel among themselves, and what forms of envy and miserliness would come as a result.
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1346

Narrated Jaabir ibn ‘Abdllah (may Allah be pleased with him): The Prophet ﷺ said: burry them [i.e., the martyers] as they are with their blood on – on the Day of Uhud. And he ﷺ did not wash them..

Commentary : Martyrdom for the sake of Allah has a great standing in Islam. The martyr has several merits; and martyrs who have died in battle have some special legal rulings.

In this hadeeth, some of them are explained, as Jaabir ibn ʿAbdullah (may Allah be pleased with both of them) reports that the Prophet ﷺ ordered that the martyrs be buried in their garments with their blood [on them] and did not wash them; in order to preserve the sign of martyrdom on them. The traces of the battle and the blood that occurred therein remained on them. This happened in the Battle of Uhud - which is one of the well-known mountains of al-Madeenah - and that battle happened during the month of Shawwaal in the third year after Hijrah.

It can be inferred from this hadeeth that the martyr is not washed, and that their blood is pure while it remains on them; because if it was considered impure, heﷺwould have ordered that it be removed from the body of the dead before burying them.
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1350

Narrated Jaabir ibn ‘Abdillah (may Allah be pleased with him): Allah's Messenger ﷺ came to `Abdullah ibn Ubay (a hypocrite) after his death and he has been laid in his grave. He ﷺ ordered that he be taken out of the grave, and he was taken out. Then he ﷺ placed him on his knees and threw some of his saliva on him and clothed him in his (the Prophet's) own garment (Qamees). Allah knows better why he did so. `Abdullah bin Ubai had given his garment to al-Abbaas to wear. Abu Haroon said, "Allah's Messenger ﷺ at that time had two shirts and the son of `Abdullah bin Ubai said to him, 'O Allah's Messenger ﷺ! Clothe my father in your shirt which has been in contact with your skin.' Sufyaan added, "Thus people think that the Prophet ﷺ clothed `Abdullah bin Tubal in his shirt in lieu of what he (Abdullah) had done (for Al `Abbaas, the Prophet's uncle.)".

Commentary : ʿAbdullah ibn Ubayy ibn Salool was the chief of the hypocrites in al-Madeenah, and he would harborenmity against the Prophetﷺand the Muslims. However, that did not prevent the Prophetﷺfrom rewarding him for some matters.

In this hadeeth, Jaabir ibn ʿAbdullah (may Allah be pleased withboth of them) reports that the Prophet ﷺordered for ʿAbdullah ibn Ubayy, after he had been buried, to be exhumed from his grave. Then heﷺ sat him up on his two knees, dressed him in one of his ﷺgarments, and blew some of his saliva on him.

Jaabir ibn ʿAbdullah (may Allah be pleased with both of them) then says: ‘Allah knows best as to why the Messenger of Allahﷺ had dressed him in his garment. So, either, he ﷺ did that because Ibn Salool was a hypocrite who had clothed al-Abbaas (may Allah be pleased with him) - who was the paternal uncle of the Prophet ﷺ -with a garment when he was taken as a prisoner on the day of Badr. So, the Messenger of Allah ﷺ gave him a garment in place of it; lest it remain that he ﷺ would be obliged to owe a disbeliever a favor. With this [in mind], Sufyaan ibn ‘Uyaynah - the narrator of the hadeeth - told that they thought it more likely that the Prophet ﷺ dressed ʿAbdullah in his garment, as a requital for him for when he clothed al-Abbaas (may Allah be pleased with him) with his own garment.

[Or] perhaps he ﷺ did that because ʿAbdullah, the son of ʿAbdullah ibn Ubayy was a good Muslim; and had requested of the Prophet ﷺ to clothe his dead father with his garment, which had touched his ﷺ skin; so that it would be a mercy for his father. The Prophet ﷺ granted his request in honor of him. And the Prophet ﷺ did this before the [following ayah] was revealed by Allah, The Almighty, [as] He says: {And do not pray [the funeral prayer, O Muḥammad], over any of them who has died - ever - or stand at his grave. Indeed, they disbelieved in Allah and His Messenger and died while they were defiantly disobedient.} [Quran 9:84]. In Saheehal-Bukhaaree and Muslim, it is reported that this ayah with this prohibition was revealed after the Prophet ﷺprayed over ʿAbdullah ibn Ubayy. It is reported in Saheeh al-Bukhaaree says: On the authority of Ibn ʿUmar (may Allah be pleased with both of them) that when ʿAbdullah ibn Ubayy passed away, his son came to the Prophet ﷺ and said: ‘O Messenger of Allah! Please give your garment to shroud him in it, offer his funeral prayer, and ask for Allah’s forgiveness for him.’ Then, the Prophet ﷺ gave him his garment, and said: ‘Inform me when to prayer for him [i.e., the funeral prayer].’ Later, he informed him ﷺ, and when The Prophet ﷺ intended to pray for him, ʿUmar (may Allah be pleased with him) took him by the hand and said: ‘Has Allah not forbid you to pray for the hypocrites?’ To which, he ﷺ responded: ‘I have two choices [i.e., either to ask for forgiveness or not], and Allah says: {Ask forgiveness for them, [O Muḥammad], or do not ask forgiveness for them. If you should ask forgiveness for them seventy times - never will Allah forgive them.} [Quran 9:80].Then he ﷺ performed the funeral prayer over him, and [the following ayah] was revealed afterwards: {And do not pray [the funeral prayer, O Muḥammad], over any of them who has died - ever - or stand at his grave. Indeed, they disbelieved in Allah and His Messenger and died while they were defiantly disobedient.} [Quran 9:84].

From the other benefits that we can conclude from this hadeeth is that it highlights the permissibility of exhuming the deceased [from their graves] after they have been buried, for a legitimate reason.

It also shows the permissibility of shrouding the deceased in a garment (Qamees).
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1351

Narrated Jaabir (may Allah be pleased with him): When the time of the Battle of Uhud approached, my father called me at night and said, "I think that I will be the first amongst the Companions of the Prophet ﷺ to be martyred. I do not leave anyone after me dearer to me than you, except Allah's Messenger's soul and I owe some debt and you should repay it and treat your sisters favorably (nicely and politely)." So, in the morning he was the first to be martyred and was buried along with another (martyr). I did not like to leave him with the other (martyr), so I took him out of the grave after six months of his burial and he was in the same condition as he was on the day of burial, except a slight change near his ear..

Commentary : Martyrs have a lofty standing with Allah, May He be Exalted; and the ones of Uhud had a great position in the hearts of The Prophet ﷺand Muslims, and held great honors with Allah, The Almighty after their death[s].

In this hadeeth, Jaabir ibn ʿAbdullah (may Allah be pleased with both of them) reports that when the time for the Battle of Uhud drew near - which was during the month of Shawwaal in the third year after Hijrah and Uhud is one of the well-known mountains of al-Madeenah- his father, ʿAbdullah ibn ʿAmr ibn Haraam (may Allah be pleased with him) summoned him at night and said: ‘I think that I will be amongst the first of the Prophet’s Companions to be martyred.’ It was said: that the reason he thought that was because he had seen it in his dreams. ‘And I do not leave [anyone] after me more precious to me than you, except for the soul of the Messenger of Allah ﷺ.’ This is a preference for the Prophet ﷺ,as his love for him was greater than for wealth or children. Then, he informed and urged him to take care of the debts he owed and ordered him to repay it for him. This is from the habit of the righteous, so it is necessary for whoever feels that their life is near an end to make known what rights people have over him and prescribe that they be made up. Then, he urged his son to take care of his sisters, [treat them well], and ensure that their needs are met. It was said: that Jaabir (may Allah be pleased with him) had nine sisters. It has been said that he had more sisters than that.

Jaabir said: “We woke up in the morning”, [here] he is referring to [waking up] on the day of the battle. And ʿAbdullah ibn Haraam was the first to be killed in the Battle of Uhud. He was buried with another man in a single grave [thereafter]. It was said that the other individual [buried with him] was ʿAmr ibn al-Jamooh (may Allah be pleased with him), who was a friend of his father. However, Jaabir’s soul was not content, and his heart was not settled knowing that his father was buried with others in a single grave. So, he removed him from his grave after six months [had passed]. His [father’s] exhumation from his grave was done with the Prophet’s knowledge and permission, and Jaabir didn’t find any change to the body of his father, ʿAbdullah, after six months had passed since his burial, other than a small place near his ear that had changed [a bit]. This is one of the great honors that Allah has given him.

From the other benefits that we can conclude from this hadeeth is that it highlights the strength of ʿAbdullah ibn Haraam’s faith and demonstrates the intensity of his love for the Prophetﷺ; because he did not give preference to anyone over his love for him ﷺ, even if it was his own son.

It shows the permissibility of putting two [dead] men together in a single grave.

It highlights the permissibility of exhuming the deceased from their graves after they have been buried, if there is a legitimate reason [to do so]

And lastly, it shows some of the great honorsʿAbdullah ibn Haraam (may Allah be pleased with him) had, and that Allah preserved his body even after his death.
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Gaber said, "A man came to the Prophet ﷺ and said, 'O Messenger of Allah, what are the two things quite unavoidable?' He replied, 'He who dies without associating anything with Allah will enter Paradise and he who dies associating anything with Allah will enter Hell.'".

Commentary : The Prophet's companions used to ask him about matters of religion. They were the most afraid people of Allah although they hoped for his mercy. In this hadith, Jaber ibn Abdullah narrated that a man came and asked the Prophet ﷺ about a desirable attribute that definitely leads us to enter Paradise and an evil attribute that definitely leads us to enter Hell. The Prophet ﷺ said that dying while believing in Allah is the first attribute. In this case, even if one committed sins, Allah would either forgive him without reckoning or hold him accountable for his sins then he would enter Paradise. In Bukhari and Muslim, Abu Dharr narrated that the Prophet ﷺ said, "If anyone says, 'There is no god but Allah' then dies, he will enter paradise.' I asked, 'Even if he committed fornication or stealing?' The Prophet ﷺ replied, 'Even if he committed fornication or stealing.' I repeated, 'Even if he committed fornication or stealing?' The Prophet ﷺ replied, 'Even if he committed fornication or stealing' thrice. Then the Prophet ﷺ answered in the fourth time, 'Even if he committed fornication or stealing in spite of Abu Dharr’s will.'" By the way, this reward does not include the hypocrites. On the other hand, the Prophet showed that dying while associating partners with Allah is the second attribute, for it is a major polytheism. As a result, Hell will be his eternal abode. Polytheism is to associate others with Allah's divinity or worship. Finally, this hadith includes the following benefits: (1) It shows the virtue of believing and worshipping Allah alone and (2) It warns against polytheism and clarifies its terrible danger..

Safwan ibn Muhriz narrated that Jundab ibn Abdullah Al-Bajaly sent a message to 'As'as ibn Salama during the stormy days of Ibn Az-Zubair saying, "Gather some men from your family so I can talk to them." 'As'as sent a messenger to them. When they assembled, Jundab came wearing a yellow hooded cloak and said, "Complete the talks you had." When they fell into conversation then it was his turn to speak, he took the hood off his head and said, "I came to you to narrate a hadith of your Prophet ﷺ. He sent a squad of the Muslims to a tribe of the polytheists. When they confronted one another, there was a man among the army of polytheists whenever he intended to kill a man from among the Muslims, he killed him. There was a man among the Muslims who looked forward to (an opportunity of) his (the polytheist's) inattention. We talked that he was Osama ibn Zaid. When he raised his sword (to kill the polytheist), he uttered, “There is no god but Allah,” but he (Osama) killed him. When the messenger of the glad tidings came to the Prophet ﷺ, he asked him (about the events of the battle) so he informed him about that. He also told him about the man (Osama) and what he had done. The Prophet ﷺ called and asked the man, “Why did you kill him?” He (Osama) answered, “O Messenger of Allah ﷺ, he forcibly struck the Muslims and killed such and such.” He named some of them and added, “I attacked him, but when he saw the sword, he said, ‘There is no god but Allah.’” The Messenger of Allah ﷺ said, “Did you kill him?” Osama said, “Yes.” The Prophet ﷺ added, “What would you do with ‘There is no god but Allah’ when it came on the Day of Judgment?” Osama said, “O Messenger of Allah ﷺ, seek forgiveness for me (from Allah).” The Prophet ﷺ answered, “What would you do with ‘There is no god but Allah’ when it came on the Day of Judgment?” He still repeated to him, “What would you do with ‘There is no god but Allah’ when it came on the Day of Judgment?”.

Commentary : Islam is keen to protect people's lives and blood and prevent them from attacking one another, so the testimony of monotheism means embracing Islam and preserving one’s blood, property, and honor. In this hadith, Safwan ibn Muhriz narrated that the Prophet’s companion Jundab ibn Abdullah Al-Bajaly sent a message to ‘As’as ibn Salama during the stormy days of Ibn Az-Zubair who fought the Umayyad caliph in 64th AH. Safwan asked ‘As‘as to gather some of his tribe. When they came, they started talking to each other until Jundab entered. Upon entering, he said to them, “Complete the talks you had.” They talked one by one. It was said that he guided them to speak lest they felt lonely or shameful about his presence. When it was his turn to speak, he took the hood off his head and said, “I came to you to narrate a hadith of your Prophet ﷺ.” He told them that the Prophet ﷺ sent a squad to a polytheist tribe called “Al-Huraqah” as Osama in Zaid narrated in the Two Sahihs. When the two armies confronted one another, there was a skilful polytheist that he killed any Muslim he was fighting. As a result, the companions mentioned that Osama ibn Zaid was waiting for the polytheist's inattention. When Osama surrounded and raised the sword before the polytheist, the latter declared the testimony of monotheism, but Osama killed him, thinking he said that out of fear. One of the Muslims informed the Prophet ﷺ about the Muslims’ victory and Osama’s behavior. The Prophet ﷺ called and asked Osama about the reason of his killing that man. Osama confirmed that the polytheist strongly fought Muslims and killed some of them. He mentioned some companions the polytheists killed. Once Osama raised his sword before him, the polytheist was certain of being killed, so he declared the testimony of monotheism to protect himself. Osama said in another narration of Imam Muslim, “He only said it out of fear of the weapon,” but the Prophet ﷺ said to him, “Did you split his heart to know whether he said it or not?” The Prophet ﷺ refused killing him after uttering the testimony of monotheism and repeated scolding Osama, “What would you do with ‘There is no god but Allah’ when it came on the Day of Judgment?” He meant who would intercede and defend you when facing the word of monotheism on that day or how you killed him after his being protected by Islam. Osama asked the Prophet ﷺ to ask Allah’s forgiveness for him, but he did nothing more than saying, “What would you do with ‘There is no god but Allah’ when it came on the Day of Judgment?” Although it was well known that Osama was one of the most beloved ones to the Prophet ﷺ, but he refused to ask Allah’s forgiveness for him. He may have done so out of scolding him and intimidating others. In Bukhari’s narration, Osama said, “The Prophet ﷺ kept on repeating so till I wished I had not been a Muslim before that day,” for Islam erased all sins committed before one’s embracing it. Osama looked down upon all righteous deeds he did before in comparison to this deed due to the Prophet’s strong refusal. Finally, this hadith contains the following benefits: (1) The role of leaders, scholars, and celebrities that they try their best to guide, preach, and comfort people during stormy times, (2) A Muslim deals with people based on their apparent behaviors while entrusting their hidden matters to Allah, (3) People of monotheism’s blood is sacred, (4) The legitimacy of blaming, rebuking, and exaggerating in preaching about important matters, and (5) The leader scolds the wrongdoer, regardless of his position..

102

Abu Huraira narrated that the Messenger of Allah ﷺ once passed by a pile of food. When he put his hand into it, his fingers felt some dampness so he asked, “What is this, O owner of the food?" He answered, “It was the rain, O Messenger of Allah.” He said, “Why did you not put it on the top so that people can see it? He who deceives is not from us.".

Commentary : Honesty is one of the supreme morals that transactions require to avoid disputes in societies. On the contrary, cheating and deception lead to hatred and quarrels among people. This hadith clarifies that cheating is not from Islam and the cheater is in great danger. Abu Huraira narrated that the Prophet ﷺ passed by a man who is selling a pile of food such as wheat or barley. When he entered his hand into it, he felt some dampness underneath. In the narration of Abu Dawud, Abu Huraira reported, "The Messenger of Allah ﷺ passed a man who was selling food. He asked him, 'What are you selling?' He informed him. It was revealed to him, 'Put your hand into it.' Thus, he put his hand into it and felt that it was damp." When the Prophet asked, "What is this, O owner of the food?" The merchant answered that it was due to the rain. This meant that he put the dry and clean food on the top while putting the wet and bad one at the bottom. The Prophet ﷺ accepted his excuse, alerted him to do the right act and said, “Why did you not put it on the top so that people can see it?" Thus, they could easily know the case of the food, especially they used to sell piles without examining them. The Prophet considered this act as deceitful and said, "He who deceives is not from us." He means he is away from the Prophet's method and teachings. This is a severe rebuke and threat from the Prophet ﷺ to those persisting in deception. Finally, this hadith contains the following benefits: (1) It prohibits deception in all matters, especially in transactions, (2) It stresses the necessity of clarifying products' defects to buyers, (3) It confirms that a ruler has to check people's cases and advise those needing it, and (4) It shows how the Islamic law is keen to keep Muslims away from anything that may harm them..

106

Abu Dharr narrated that the Prophet ﷺ said, “There are three (types) with whom Allah will not speak on the Day of Resurrection: The bestower who does not give anything to anyone but he reminds him of it, the one who sells his product by taking a false oath, and the one who lets down his lower garment (below his ankles).” In another narration, “There are three (types) that Allah will neither speak, look, nor purify them and they will have a painful torment.”.

Commentary : The Prophet ﷺ used to warn his companions against inferior qualities and unacceptable deeds. He was very keen to guide them to all that making them closer to Paradise. In this hadith, he told us about three types of people to whom Allah would not pleasingly speak on the Day of Resurrection to belittle and punish them. In another narration, he said that Allah would not look at them. This means He would neither mercifully look at them nor purify them from their sins and vileness. Above all, they would get a severe punishment. They are as follows: (1) The one who used to proudly remind the poor of the gifts he sent them whether in words or acts. He used to remind them of favors they owed him. Undoubtedly, all of these prohibited acts negate the charity he provided. These forbidden acts include arrogance, enslaving and humiliating the poor, and breaking their hearts. On the contrary, the spender should belong these favors to Allah, the real Giver, and be sure that He will grant him multiple rewards for what he provided. Thus, how does he harm or even remind the needy about his gifts?!, (2) The one who used to deceive and falsely swear to promote his goods. He committed four sins: (a) False swearing, deceiving Muslims, unlawfully taking people's properties, and belittling Allah's rights. Allah said, "Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment." (Aal-Imran: 77), (3) The one who used to lengthen and arrogantly trail his clothes on the ground. In the narration of the two Sahihs, Abu Hurairah narrated that the Prophet ﷺ said, “On the Day of Resurrection, Allah will not look at him who trails his lower garment out of pride." It was said that the Prophet ﷺ combined these three types because all of them exalt themselves while despising and belittling people out of pride and arrogance. As a result, Allah would despise and ignore them. His mentioning these three types does not mean exclusiveness, for he mentioned some other types that will get that punishment such as the adulterous old man, the lying king, and the arrogant poor, as Abu Hurairah narrated in Sahih Muslim. Finally, this hadith contains the following benefits: (1) It warns us against reminding the poor of favors, falsely swearing, and trailing clothes. They all will get a severe punishment, (2) It proves Allah's attributes of speech and sight in the manner befitting Him, without any similarity to human attributes. If He neither spoke nor looked at the three mentioned types, whom he would speak and look at..

107

Abu Huraira narrated, "The Messenger of Allah ﷺ said, 'There are three (types) with whom Allah will neither speak on the Day of Resurrection nor purify them - Other narration added, '... nor look at them...' - and they will have a painful torment: Aged adulterer, lying king, and arrogant destitute one.".

Commentary : The Prophet ﷺ used to warn his companions against inferior qualities and unacceptable deeds. He was very keen to guide them to all that making them closer to Paradise. In this hadith, he told us about three types of people to whom Allah would not pleasingly speak on the Day of Resurrection to belittle and punish them. He also would neither mercifully look at them nor purify them from their sins and vileness. Above all, they would get a severe punishment. They are as follows: (1) An old man who has committed adultery even though his maturity, reason, lack of lust, and absence of justification, the issues which prevent him from doing so, unlike the young man of strong lust and relative control of himself. The same applies to an old woman if she commits adultery. Generally, adultery is a great sin but it becomes greater if committed by the old ones, (2) A king who used to deceive and lie to his people for his personal benefits. This applies to everyone who is in charge of Muslim affairs. In the narration of An-Nasa'i, the Prophet ﷺ said, "And the unjust leader.", Lying is one of the hypocrites' attributes and generally forbidden for all people but it becomes greater if committed by a king because his word is supreme among people so he does not need to lie to them. He has to be frank and truthful when promising them, (3) A person who is used to be arrogant in spite of his poverty and disability to provide for his sons. He is supposed to be modest with Allah and people and avoid arrogance, for there is no reason making him behave like that. The hadith may refer to a poor who is unable to provide for his sons but he refuses to work or take charity out of arrogance. Thus, he is sinful for preventing food or clothes from reaching his sons. Generally, arrogance is a great sin but it becomes greater if committed by a poor one. This is why you find people surprised when seeing a rich modest person, for lots of rich people are arrogant. These three types of people are addressed by this punishment because of their weak reasons for committing the mentioned sins. They committed them out of arrogance more than needing them. The Prophet’s mentioning these three types does not mean exclusiveness, for he mentioned some other types that will get that punishment such as the one who used to lengthen and trail his clothes, the one who used to swear to promote his goods, and the one who used to remind the poor of his gifts, as narrated by Abu Dharr in Sahih Muslim. Finally, this hadith contains the following benefits: (1) It proves Allah's attributes of speech and sight in the manner befitting Him, without any similarity to human attributes. If He neither spoke nor looked at the three mentioned types, whom he would speak and look at and, (2) It warns us against adultery, lying, and arrogance..

110

Thabet ibn Ad-Dahhak narrated that the Prophet ﷺ said, “A person is not obliged to fulfil a vow about something he does not possess. Cursing a believer is like murdering him. Whoever kills himself with something in this world will be punished with it on the day of resurrection. Whoever makes a false claim to gain much thereby Allah will give him less instead of more. Whoever falsely swears an oath which he is asked to take.”.

Commentary : Allah granted his Prophet ﷺ the most comprehensive words so he used to preach and teach people with the fewest words that carried many meanings to hearts. In this hadith, he clarifies that a person is not obliged to fulfill a vow about something he does not possess such as his saying, “If Allah cured my son, I would slaughter my neighbor’s cow.” A vow is to commit oneself to carry out a mandatory matter. The Prophet ﷺ adds, “Cursing a believer is like murdering him.” Cursing is to ask Allah to expel someone from His mercy while murdering him is to expel him from life. This is one of the greatest Prophetic warnings against cursing Muslims. The Prophet ﷺ adds that whoever kills himself by using something sharp, drinking something poisonous, or falling from a mountain, Allah will punish him in the same way he kills himself in the hereafter. Thus, the punishment will be of the same type as the crime. The Prophet ﷺ adds that if a person makes a false claim, regarding linage or rights, to obtain money or benefits, Allah will give him less instead of more. As a result, if he falsely claims to obtain lots of money, Allah will contrarily decrease his money. Instead of gaining more benefits, he will gain less bliss. The last sin the Prophet ﷺ adds is to falsely swear an oath before a judge or ruler to falsely take others’ rights or benefits. He mentions the punishment in another hadith narrated by Ibn Masoud in the Two Sahihs that the Prophet ﷺ said, “If anyone falsely swears an oath which he is asked to take (by a judge or so) to usurp a Muslim’s property, he will meet Allah Who will be angry with him.” Allah confirms this meaning in his saying, “Verily, those who purchase a small gain at the cost of Allah’s Covenant and their oaths, they shall have no portion in the Hereafter (Paradise). Neither will Allah speak to them, nor look at them on the Day of Resurrection, nor will He purify them, and they shall have a painful torment.” (Aal Imran: 77) They replace Allah’s covenant and sacred oaths with their temporary worldly whims of money, benefits, etc. Allah describes the price as low out of demeaning it, for they betray Allah’s covenant and dare to falsely swear by his name. Their gain is little whatever its amounts in comparison to Allah’s pleasing and fulfilling His covenants. Finally, this hadith contains the following benefits: (1) It is forbidden to take vows except for what one owns, and (2) It is forbidden to falsely swear by Allah..

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Omar ibn Al-Khattab reported, “On the day (of the battle) of Khaibar, some Companions of the Prophet ﷺ came and said, ‘So-and-so is a martyr and so-and-so is a martyr.’ Until they came to a man and said, ‘So-and-so is a martyr.’ The Prophet ﷺ said, ‘No. I have seen him in Hell for a mantle - or cloak - which he has stolen.’ Then he said, ‘O Ibn Al-Khattab, go and announce among people that none will enter Paradise but believers.’ I went out and announced that none will enter Paradise but believers.”.

Commentary : The true belief in Allah and what it requires is a reason for entering Paradise. A heart’s belief is followed by a clear obedience in one's behavior and acts. In this hadith, Omar ibn Al-Khattab narrated a situation after Khaybar battle that occurred between Muslims and Jews in the 7th year AH. It was a village inhabited by Jews about 153 Km north of Medina. After the battle, some of the Prophet's Companions were counting this battle's martyrs until they mentioned a man and said, "So-and-so is a martyr." The Prophet ﷺ commented, "No. I have seen him in Hell for a mantle - or cloak - which he has stolen." A cloak is a black square garment. He took it from the spoils without the Prophet's knowledge and consent. He did not give it to the Prophet within the spoils to be divided later. The Prophet ﷺ commanded Omar to go and announce among people that none will enter Paradise but believers. None will initially enter it except those believing in Allah outwardly and inwardly. It was a stern warning to those violating Allah's and the Prophet's commands, for a believer may be punished in Hell for his sins. Afterward, Allah may save him if he wills. In Sahih Muslim, Abu Hurairah narrated that the Prophet ﷺ said, "He is not a believer who defrauds and steals (from the spoils)." Both the Quran and Sunnah clearly mentioned that it is the one who steals war spoils before they are divided. He will come on the Day of Resurrection with the thing he gained. Allah said, "And whoever betrays, [taking unlawfully], will come with what he took on the Day of Resurrection." (Aal-Imran: 161) This hadith contains the following benefits: (1) It is permissible to praise the dead and mention their virtues, (2) It warns against stealing spoils or public funds, (3) It confirms that stealing spoils contradicts faith, for this person commits a hidden sin while openly betraying Allah only. If he had been a true believer, he would not have hidden from people while openly committing it before Allah, and (4) The quality of faith may be removed due to evil acts..

116

Jaber ibn Abdullah narrated that At-Tufail ibn Amr Ad-Dousy came to the Prophet ﷺ and said, “O Messenger of Allah ﷺ, do you need a strong fort and protection?” There was a fort that belonged to the tribe of Daos during the pre-Islamic period. The Prophet ﷺ declined that, for it was the role that Allah reserved for the Ansar. When the Prophet ﷺ immigrated to Medina, At-Tufail immigrated along with a man from his tribe. Medina’s climate did not suit them so his friend fell sick. He could not be patient so he took his arrowheads and cut his knuckles. His hands were bleeding till he died. At-Tufail saw him in a dream in a good state while wrapping his hands. He asked him, “What did your God do with you?” He replied, “He forgave me owing to my immigration to His Prophet ﷺ.” He asked, “What do I see you wrapping your hands?” He replied, “I was told, ‘We would not fix anything of yours which you damaged.’” At-Tufail related that to Allah’s Messenger ﷺ who said, “O Allah, for his hands grant forgiveness.”.

Commentary : The Prophet ﷺ called people for Islam amid an environment full of disbelief and polytheism, which made embracing Islam and immigration to Medina difficult decisions. Immigration to Medina meant leaving one’s homeland, property, and family, a decision that led to a great reward. This hadith relates some aspects of At-Tufail ibn Amr Ad-Dousy’s life, one of the Prophet’s companions. He was one of his people’s notables. Upon embracing Islam, he traveled from Yemen, his homeland, to Mecca to offer to the Prophet ﷺ, before the Prophet's immigration to Medina, to immigrate to Dous tribe in Yemen to live in its strong fort which belonged to them in the pre-Islamic period. The Prophet ﷺ declined, for it was the role that Allah reserved for the Ansar to honor them with the Prophet’s immigration to them. Allah did not open the Prophet’s heart to immigrate to a place other than Medina or allow him to do so. Years later, At-Tufail immigrated in the seventh year with Abu Hurairah or in the eighth year with a man from his tribe to Medina and settled in it. They hated Medina’s climate which did not suit their bodies. As a result, At-Tufail’s friend fell sick and was so disturbed and impatient that he took his arrowheads and cut his knuckles. His hands were bleeding till he died. At-Tufail saw him in a dream in a good state while wrapping his hands. He asked him about Allah’s act with him. He confirmed that Allah had honored and forgiven him due to his immigration to the Prophet ﷺ, which refers to Allah’s great reward for immigration to the Prophet ﷺ. To answer At-Tufail’s question about the reason for covering his hands, the man replied that he was told that Allah would not fix his hands that he cut out of impatience. When At-Tufail related that to the Prophet ﷺ, the Prophet ﷺ asked Allah to also include his hands within His forgiveness and mercy. Finally, this hadith contains the following benefits: (1) It shows Allah’s great reward for immigration to His Prophet ﷺ, (2) It clarifies that Allah forgives whomever He wills among the believers, (3) It indicates the Prophet’s perfect compassion towards the believers, for he asked Allah to forgive the man’s sin he committed by his hands, (4) It confirms At-Tufail’s great virtue of his concern for the Prophet’s safety and his desire to be honored with protecting him in his homeland, (5) It confirms Ansar’s merit and prestige, (6) Muslims cannot consider the one who kills himself a disbeliever unless he believes that this act is permissible, and (7) It proves the punishment of some sinners..

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Abu Huraira narrated, "The Messenger of Allah ﷺ said, 'Verily, Allah will make wind more delicate than silk blowing from Yemen. It will spare none who has faith equal to the weight of grain (in another narration " ... the weight of a dust particle ...") but cause him to die.".

Commentary : Allah is merciful to his servants in all their circumstances. For example, He will take believers' souls near before the coming of the Last Day when disbelief increases. In this hadith, the Prophet ﷺ confirmed that Allah, near the Last Day, would blow a wind from Yemen which would be more delicate than silk out of kindness and honor for the believers. It would spare none who has faith equal to the weight of grain (in another narration "a dust particle") but causes him to die. Their souls would easily come out with their gentle breeze. They would be saved from this life of distress and mixing evil people to satisfyingly live in Paradise under Allah's pleasure away from those evil ones. At that time, the Last Day would begin. In another hadith in Sahih Muslim, Anas ibn Malek narrated that the Prophet ﷺ said, "The Hour (Resurrection) will not occur until 'Allah, Allah' is not said on earth." It is a metaphor for the fact that it will come upon people who neither worship, supplicate, nor even mention Allah's name. This hadith does not contradict the hadith in the two Sahihs in which the Prophet said, "‘A section of my nation will not cease fighting for the truth and will prevail till the Day of Resurrection," for the former hadith means that they will continue to adhere to the truth until this delicate wind causes them to die near the Day of Resurrection. Finally, this hadith contains the following benefits: (1) It proves the Prophet's prophethood, (2) It clarifies that dying the righteous ones is one of the signs of the Hour, (3) It confirms that the Hour will only come upon the worst people, and (4) It explains that faith increases and decreases..

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Abu Huraira narrated, “The Messenger of Allah ﷺ said, ‘Be prompt in doing righteous deeds before (you are overtaken by) turbulence which would be like a portion of the dark night. A man would be a believer in the morning then turn to be a disbeliever in the evening or a believer in the evening then a disbeliever in the morning, in which he would sell his faith for worldly goods.’”.

Commentary : The Prophet ﷺ was keen on his nation, so he used to advise and guide it to righteous deeds. He also used to warn it against negligence and delaying today’s obedience till tomorrow, for one does not know what tomorrow will bring. In this hadith, he commanded his followers to hasten to do good deeds before the escalated trials of the last worldly life, which may make them busy with them or distract them from the virtuous deeds. The trials he talked about are those mixing truthfulness with falsehood so one cannot distinguish between them. These trials will be like undistinguished portions of the dark night. This is a metaphor for its severity, harm, and comprehensiveness of all those witnessing them. As a result, a man would be a believer in the morning then turn to be a disbeliever in the evening or a believer in the evening then a disbeliever in the morning. These trials may deprive him of the attribute of faith to the extent that he may turn and change his belief in the same day for pleasures with poor price. These worldly enjoyments will disappear one day whether we leave them or they leave us. Undoubtedly, promptness in doing righteous deeds protects from trials. As a result, the believers should beware and be prompt to do them before it is too late. Finally, this hadith contains the following benefits: (1) It is a sign of the Prophet's prophethood, (2) It encourages us to hasten to the virtuous deeds before we are diverted by trials, (3) It warns against trials and temptations, (4) It urges us to not be deceived by our righteous deeds and instead keep fearing Allah, for the rewards of deeds are decided by their ending, and (5) It confirms the importance of sticking to the religion and being cautious when enjoying the worldly pleasures..

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Ibn Shemasa Al-Mary narrated, “We visited Amr ibn Al-'As when he was on his deathbed. He turned his face towards the wall while weeping for a long time. His son said to him twice, ‘O father, did not the Prophet ﷺ give you glad tidings of such and such?’ Amr turned his face to him and said, ‘The best thing we have (for hereafter) is the testimony of ‘There is no true god but Allah and that Muhammad ﷺ is the Messenger of Allah.’ I have passed through three phases (during my life). I remember that I hated none more than the Prophet ﷺ and I did not have any other desire stronger than that of killing him. Had I died in that state, I would have definitely been one of Hell’s dwellers. When Allah instilled loving for Islam in my heart, I went to the Prophet ﷺ and said, ‘Extend your right hand, so that I pledge allegiance to you.’ He ﷺ stretched out his right hand, but I withdrew mine. He ﷺ said, ‘What is the matter, Amr?’ I said, ‘I wanted to lay down some conditions.’ He ﷺ asked, ‘What conditions do you want to set out?’ I replied, ‘To be granted forgiveness.’ He ﷺ said, ‘Did you not know that (embracing) Islam wipe out what (misdeeds) was before it, emigration wipe out what (misdeeds) was before it, and pilgrimage wipe out what (misdeeds) was before it?’ None was dearer to me than the Prophet ﷺ and none was more respectable than him in my eyes. I could not catch a full glimpse at his face due to my utmost respect. If I was asked to describe him, I would not be able to do so, for I could not catch a full glimpse at his face. Had I died in that state, I would have hoped to be one of Paradise’s dwellers. Thereafter, I was made responsible for many things which I did not know what it held in store for me. When I die, do not let a mourner or a fire accompany my bier. When you bury me, throw the earth gently over me and stand over my grave for the space of slaughtering and distributing a camel’s meat so that I enjoy your intimacy while answering my God’s Messengers.’”.

Commentary : The true believer combines fearing Allah’s punishment by avoiding prohibitions with hoping for His mercy by performing righteous acts. The Prophet’s Companions showed the best examples of this behavior. In this hadith, Abderrahman ibn Shemasa Al-Mahry narrated that they visited Amr ibn Al-‘As when he was on his deathbed. He was weeping for a long time out of fearing Allah and remembering the Day of Resurrection despite his honor of companying the Prophet ﷺ and outstanding courage in defending Islam. It was the ongoing state of the righteous people that they used to fear Allah and weep due to their ‘dereliction,’ no matter how great their obedience was. Amr turned his face to the wall lest the attendants may have distanced himself from communing with Allah and contemplating the Hereafter’s expected events. He also wanted to conceal his grief, sorrow, and tears. To relieve his sadness and calm him down, his son Abdullah repeatedly reminded him of the Prophet’s glad tidings to him. In the narration of Ahmad, “He was reminding him of his companionship of the Prophet ﷺ and conquering the Levant.” Then Amr turned his face and said to them that the best thing he had for the hereafter was the belief in Allah and His Messenger ﷺ. Afterward, he divided his lifetime into three phases: (1) It was the period of his disbelief. He deeply hated the Prophet ﷺ and his highest desire was to have a chance to kill him. He confirmed that if he had died in that state, he would have entered Hell forever, (2) It was his period of embracing Islam, accompanying the Prophet ﷺ, and doing righteous deeds. On that day, Allah instilled faith in his heart, he went to the Prophet ﷺ after Al-Hudaybeya Treaty to pledge allegiance to him and promise to follow him and support Islam. He extended his hand then withdrew it. When the Prophet ﷺ asked him about the reason, he confirmed that he had a condition before taking that important step. He wanted his misdeeds to be forgiven. To answer hi, the Prophet ﷺ mentioned three matters that erase one’s previous misdeeds and his disbelief, the most severe sin: (1) Islam, (2) Emigration: It was obligatory to preserve one’s religion by migrating from Mecca to Medina during the Prophet’s lifetime, and (3) The accepted pilgrimage. In the two Sahihs, the Prophet ﷺ said, “Whoever performs pilgrimage for Allah's sake and neither has sexual relations (with his wife) nor does evil, he will return as if he were a newborn (free from all sins).” At this stage, the Prophet ﷺ was his most beloved and respectable one to the extent that he was not able to catch a full glimpse at the Prophet’s face due to utmost respect. Additionally, he could not describe him for the same reason. He confirmed that if he had died in that great state, he would have hoped to be among the people of Paradise, (3) It was the stage of having political responsibilities after the Prophet ﷺ died. He described those events of that period that he did not know what they held in store for him. He did not know whether he would be rewarded or punished for that period. He conquered and then was appointed as a ruler of Egypt for ten years and three months throughout Omar’s, Othman’s, and Mu’aweya’s caliphates. He participated in Mu’aweya’s war against Ali ibn Abi Taleb. Finally, he advised the attendants and his family to neither let any female mourner nor fire accompany his funeral. A female mourner is a woman used to raise her voice and cry while counting the deceased’s virtues. As for accompanying the deceased with fire, it may mean one of the following possibilities: (1) It was a habit that some followed as an optimism that the deceased would be saved from Hell, (2) It was an act of the pre-Islamic times, or (3) It was a habit of reprehensible proudness. Afterward, he advised them to throw the earth gently over his grave and stand around it for the space of slaughtering and distributing a camel’s meat so that he enjoyed their intimacy while he was answering the grave’s angels. This hadith contains the following benefits: (1) It shows the high prestige of Islam, migration, and pilgrimage, for each can remove one’s previous misdeeds, (2) It is forbidden that a deceased is followed by a mourner or a fire, (3) It clarifies how deeply the companions respect and revere the Prophet, (4) To die having good thought of Allah, a dying person has to be reminded for his righteous deeds and Quranic verses and Prophetic hadith talking about virtues of hope and forgiveness. We have to give him glad tidings of what Allah has prepared for Muslims, (5) A true believer always fears Allah, regardless of his abundant righteous deeds, (6) It proves that there will be two angels in the grave to ask everyone certain questions about Islam, (7) It urges us to stay around the grave a little after burial to comfort the deceased and supplicate Allah for his steadfastness, and (8) It shows that we should throw the earth gently over the grave and avoid sitting on it..

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Abu Hurairah said, "When this verse was revealed to the Messenger of Allah (ﷺ) ‘To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in your ownselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills. And Allah is Able to do all things.’ (Al-Baqarah: 284), the Messenger's Companions felt it hard, came to the Messenger of Allah (ﷺ), sat down on their knees, and said, 'O Messenger of Allah (ﷺ), we were assigned to do some duties which were within our power such as prayer, fasting, jihad, and charity. There was a verse revealed to you that was beyond our power.' The Messenger of Allah (ﷺ) said, 'Do you want to say what the people of two Books (Jews and Christians) said before you, 'We hear and disobey?' You should rather say, 'We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).' Thereupon, they said, 'We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).' When the people recited it and it smoothly flowed on their tongues, then Allah revealed immediately afterward, 'The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say), 'We make no distinction between any of His Messengers' — and they say, 'We hear, and we obey. (We seek) Your Forgive ness, our Lord, and to You is the return (of all).' When they did that, Allah abrogated it and revealed, 'Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has incurred. 'Our Lord! Punish us not if we forget or fall into error,' The Prophet (ﷺ) said, 'Yes.' 'Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians).' The Prophet (ﷺ) said, 'Yes.' 'Our Lord! Put not on us a burden greater than we have strength to bear.' The Prophet (ﷺ) said, 'Yes.' 'Pardon us and grant us Forgiveness. Have mercy on us. You are our Supporter and give us victory over the disbelieving people.' The Prophet (ﷺ) said, 'Yes.'".

Commentary : The Prophet’s Companions were quick at responding to Allah’s and His Prophet’s orders. In this hadith, Abu Hurairah narrated a story about the following Quranic verse, “To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in your ownselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills. And Allah is Able to do all things.” (Al-Baqarah: 284) It means that all creation in this universe belongs to Allah only. He is the true Creator, Manager, and Owner unlike what people own in this life as temporary property. He is All-Knower to the extent that he knows whether people reveal or conceal. All people will be held accountable on the Day of Resurrection to be rewarded out of his mercy, or punished out of his justice, for He has the real power over all things. Once revealed, it was difficult for the Prophet’s Companions to be held accountable for their thoughts and feelings. Some went to the Prophet (ﷺ), sat down on their knees out of fear, and confirmed that all obligatory Islamic acts were bearable but that verse was deeply unbearable. They were afraid of being held accountable for thoughts and feelings that none could control. The Prophet (ﷺ) was not satisfied with their way and was afraid that they were affected by the way of satisfying with some rules and dissatisfying with others. He confirmed to them that it was the way of the people of the Book to say, “We hear and we disobey.” (Al-Baqarah: 93 & Aal-Imran: 46) Instead, he commanded them to say, “We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).” (Al-Baqarah: 285) When they said that out of submission and humbleness to Allah, He abrogated it with the following verse, “The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say), 'We make no distinction between any of His Messengers' — and they say, 'We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all). Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has incurred. 'Our Lord! Punish us not if we forget or fall into error, Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians). Our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Supporter and give us victory over the disbelieving people.” (Al-Baqarah: 285, 286) It means that both the Prophet (ﷺ) and the faithful believe in the Quran then confirms that all believe in Allah, His Angels, His Books, and His Messengers. The faithful believe that Allah is the One and Self Sufficient, without any partner. They believe in all the angels, prophets, and books revealed to his messengers. They do not differentiate between any of them. They do not believe in others while disbelieving in others. Rather, they believe that they are all truthful, righteous, guided, and guiding people to the path of goodness even if some may abrogate the laws of others based on Allah’s will until all laws are abrogated by the Prophet Muhammad’s law, the Seal of all Prophets, on whose law the Hour will be established. On the other hand, when the believers hear Allah’s commands, they obey and act upon them. They always ask Allah’s forgiveness, for they deeply know that to Him is the return on the Day of reckoning. Moreover, Allah does not burden any person beyond his scope. He is rewarded for his righteous deeds and punished for his evil deeds. Allah does not punish his servants for their thoughts, feelings, or whispers. Then, Allah mentions some believers’ supplications with his answers. They ask Allah not to punish them if they forget or unintentionally make mistakes. They ask Allah not to burden them with unbearable matters as he did with those before them as the Children of Israel and others. They ask Allah not to put on them greater responsibilities that are beyond their strength. Then, they ask Him to forgive their sins and have mercy on them, for He is their Master. Finally, they ask Him to help them against the disbelieving people. The Prophet (ﷺ) confirmed that Allah said, “Yes” as a response to each supplication, out of His great favors upon those submitting to His command. As for those saying, “We hear and we disobey,” He burdened them with sin and guilt and then punished them for that in this world. On the contrary, Allah honored this nation, unlike any previous ones, provided the Prophet’s Companions with firm faith and blessings, and praised them by saying, “The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say), 'We make no distinction between any of His Messengers' — and they say, 'We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).” (Al-Baqarah: 28) Finally, this hadith contains the following benefits: (1) It clarifies the Companions’ deep respect for Allah’s and His Prophet’s command, (2) It confirms that Allah does not burden us with any unbearable matters such as whisperings or thoughts, as long as we do not act upon them, and (3) It proves the abrogation of some rules related to some Quranic verses although they are still recited in the Noble Quran..

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Ibn Abbas narrated, “When this verse was revealed, ‘Whether you show what is within yourselves or conceal it, Allah will ring you to account for it.’ (Al-Baqarah: 284), it made the Prophet’s companions more afraid than before of any other verse. The Prophet ﷺ said, ‘Say, ‘We have heard, obeyed, and submitted ourselves.’ Allah instilled faith in their hearts and revealed this Quranic verse, ‘Allah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. ‘Our Lord, do not impose blame upon us if we have forgotten or erred.’ (Al-Baqarah: 286) Allah said, ‘I indeed did it.’ He also revealed this Quranic verse, ‘Our Lord, and lay not upon us a burden like that which You laid upon those before us.’ Allah said, ‘I indeed did it.’ He also revealed, ‘… and forgive us and have mercy upon us. You are our protector.’ Allah said, ‘I indeed did it.’”.

Commentary : The Prophet's companions used to quickly respond to Allah's and His Prophet's commands. In this hadith, Abdullah ibn Abbas narrated a hadith about the following verse, ‘Whether you show what is within yourselves or conceal it, Allah will ring you to account for it.’ (Al-Baqarah: 284) It means whatever you commit or INTEND to do evil deeds, Allah will ring you to account for it. He confirmed that the Prophet's companions were deeply afraid when this verse was revealed. They were wondering about how they would be punished for something they did not say or do. Anyway, the Prophet guided them to listen and obey Allah's command. As a result, Allah helped and provided them with complete faith, goodness, and deep submission. Accordingly, Allah abrogated the meaning of the verse, "or conceal it." and revealed, "Allah does not charge a soul except [with that within] its capacity." (Al-Baqarah: 286) The Prophet said in the two Sahihs, "Allah forgives my nation the evil promptings which arise within them as long as they do not act upon them or speak about them.” Allah clarified in this verse that all people would be rewarded for the righteous deeds they did and punished for the evil deeds they committed. Then He inspired us to supplicate, repent, and turn to Him as in his saying, "Our Lord, do not impose blame upon us if we have forgotten or erred." (Al-Baqarah: 286) It meant: O God, do not punish us for what we unwillingly forget or neglect. So Allah said, “I indeed did it.” They added, "Our Lord, and lay not upon us a burden like that which You laid upon those before us." (Al-Baqarah: 286) A burden is a sin. So Allah said, “I indeed did it.” They added, "And pardon us; and forgive us; and have mercy upon us." (Al-Baqarah: 286) So Allah said, “I indeed did it.” This refers to His great bounty upon His submissive believers to His command. As for those saying, "We listened and disobeyed," God would burden them with sin and punish them with it in this life before the Hereafter. Finally, this hadith contains the following benefits: (1) The Companions’ intense veneration for Allah's and His Prophet's commands, (2) Allah only commands us to do what we can bear, (3) The devilish whisperings to our hearts will not harm us as long as we neglect and stop thinking about them, (4) Allah forgave Muslims for what they spoke to their own selves as long as they do not speak or act upon, and (5) Allah abrogated some Quranic verses' meanings although they are still recited..

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Abu Hurairah narrated, "The Messenger of Allah ﷺ said, 'Allah said, 'If my servant speaks about doing a good deed, I will record it as one good deed to him although he did not do it. If he did it, I would record it ten good deeds. If he speaks about committing a bad deed, I will forgive him as long as he did not commit it. If he committed it, I would record it as one evil deed.' The Messenger of Allah ﷺ said, 'The angels said, 'O God, Your servant wants to commit an evil act.' Allah, the best watcher, replied, 'Watch him, if he commits it, record it as one evil act. If he refrains from doing it, record it as one good deed, for he refrains from it for me.' The Messenger of Allah ﷺ said, 'Whoever among you has a good faith, all righteous acts he does are multiplied from ten to seven hundred times. All evil acts he commits are recorded as they are till he meets Allah.'".

Commentary : Allah, the Almighty, is full of mercy and generous in reward. He treats His servants with justice and grace. The following narrations confirm His great generosity in writing down people's righteous and evil acts. The Prophet (ﷺ) narrated that Allah confirmed in the Sacred Hadith that if a person intended to do a righteous act, but did not do it, Allah would record it as a complete righteous act. If he did it, Allah would multiply it tenfold. In the Two Sahihs, Ibn Abbas narrated that the Prophet (ﷺ) said, "Allah will multiply it tenfold up to seven hundred times up to many multiples." Allah said, "The likeness of those who spend their wealth in the Way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills. And Allah is All‑Sufficient for His creatures’ needs, All‑Knower." (Al-Baqarah: 261) This relative reward is based on one's sincerity, truthfulness, and reaching righteous acts to others. On the other hand, Allah confirmed that if a person intended to commit an evil act but did not commit it due to his shyness and fear of Allah, Allah would forgive him. In the Two Sahihs, Ibn Abbas narrated that the Prophet (ﷺ) said, “Allah will record it for him as a complete good deed.” If he committed it, Allah would record it as one evil act out of his mercy without increasing or doubling it as in recording the righteous acts. As for the angels' saying, "O God, Your servant wants to commit an evil act," He is Allah who informs his angels about his servant's intention. As for his saying, "... for he refrains from it for me," He means that the servant does not commit the evil act only because of his fear of Allah, struggling against his self that tends to commit evil acts, and disobeying his prohibited whims. As for the Prophet's saying, "Whoever among you has good faith," he means one's inward and outward sincerity and belief. Finally, this hadith shows Allah's great mercy and grace upon His servants, and (2) It confirms the angels' observation of human acts..

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Abu Huraira narrated, “Some of the Prophet’s companions ﷺ came and asked him, ‘We have thoughts which none of us dare to talk about.’ He asked, ‘Have you experienced that?’ They answered, ‘Yes.’ He said, ‘That is the clear faith.’”.

Commentary : Having a false thought is one of the matters that may corrupt our hearts. It leads us to think about Allah's self, not his blessings. Regular sticking to this type of idea may lead to disbelief. If a false idea comes into one's head, he has to seek refuge in Allah from them. In this hadith, Abu Hurairah narrated that some Prophet's companions came and asked him, "We have thoughts which none of us dare to talk about." They were actually trying to stop and deny these ugly insinuations such as, "Who created Allah? How is He? What is he made of?" Because they believed that it was not appropriate for them to think in this manner about Allah. They were afraid that such insinuations would be considered sins. Then the Prophet (ﷺ) asked them, “Have you experienced it?” He confirmed that these thoughts may have come to a believer's head but his faith in Allah drove him to ask about a solution. Moreover, he confirmed the deep faith of his companions by three proofs: (1) Their denial of those terrible thoughts raised by Satan, (2) Their knowledge that they are corrupting insinuations, and (3) Their stopping from expressing them. On the other hand, the disbeliever insists on what is in his heart of likening Allah to His creatures, unlike the true believers who deny such insinuations and stop attributing these descriptions to Allah. As a result, he expels these doubts and seeks refuge in Allah from Satan. This hadith contains the following benefits: (1) It confirms that Satan used to whisper to humans until he takes them out of faith, so the believer has to be cautious, (2) When such devilish insinuations come to a believer's mind, he has to remain silent and stop speaking about it. Instead, he has to seek refuge in Allah from Satan, (3) It explains how the Prophet's companions took much care of their hearts and were cautious of what may invalidate their faith, and (4) A Muslim is allowed to ask a scholar about any issues or questions he has. He is not allowed to keep silent out of shame, for a Muslim should not be ashamed of asking about the truth..

Book of Hadith