| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1770

Narrated ‘Amr ibn Dinaar that Ibn ‘Abbaas (may Allah be pleased with him) said: Thoo al-Majaaz and `Ukaath were the markets of the people during the Pre-Islamic period of ignorance. When the people embraced Islam, they disliked to do bargaining there till the following ayaat were revealed: {There is no harm for you If you seek of the bounty of your Lord (during Hajj by trading, etc.)} (Quran 2:198)
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Commentary : Hajj is the fifth pillar of Islam, which Allah and the Messenger of Allah ﷺdetailed all that which is lawful for the pilgrim during his Ihraam. Then, his honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, Ibn ‘Abbaas (may Allah be pleased with him) reports that Thoo Majaaz and ‘Ukaath were the two marketplaces for the people in the time of ignorance (i.e. before Islam). Thoo Majaaz is a place located beside ‘Arafah, It has been said: it is in Minaa. As for ‘Ukaath, it is behind Qarn al-Manaazil, 44km away on the road to San’aa of Yemen. When Islam came, it seems that the Muslims disliked trading during the days of Hajj just like the polytheists and out of their fear of falling into the sin, for becoming busy on the days of the rites of pilgrimage with something else besides the worship, until the statement of Allah Almighty was revealed, {There is no blame on you for seeking the bounty of Your Lord [during Hajj]} [Al-Baqarah: 198], meaning: there is no sin at all in seeking the permissible sustenance by trading and so on during Hajj as grace and sustenance from Allah, the Sublime, and this is a generous bounty from Allah, the Sublime, on them.
A group of Arabs during the period of ignorance thought it was sinful to trade during the days of Hajj. When the ten days of Thoo al-Hijjah entered, they would withhold themselves from buying and selling. No market would be erected for them. They called those who left with them for trade as helpers. They would say: those are ad-Daajj and they are not Haajj. Ad-Daajj: followers and helpers, and Haajj: pilgrims.
This hadeeth shows that it is permissible for one in Ihraam to buy and sell, and that it is allowed to trade in the marketplaces that existed during the time of ignorance and of the polytheists.

1773

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "(The performance of) `Umrah is an expiation for the sins committed (between it and the previous one). And the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Paradise."
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Commentary : Allah, the Mighty and Majestic has made acts of obedience and all acts of goodness as expiations for the sins and elevators of ranks. Among the most majestic of acts of obedience and the highest of them in ranks are Hajj and ‘Umrah.
In this hadeeth, the Prophet ﷺinforms us of the virtue of the worship of Hajj and ‘Umrah. As for ‘Umrah, the Prophet ﷺhas spoken about it, “‘Umrah to ‘Umrah is an act of expiation for all the sins that have occurred between them,” meaning: one who performs two ‘Umrahs consecutively, these two ‘Umrahs become a means of expiation of the minor sins that have been committed between them and of not being taken to task by them on the Day of Judgement. ‘Umrah: is devotional worship to Allah Almighty by assuming the Ihraam from the Meeqaat and by performing the Tawaaf of the House, walking between the Safaa and Marwah and by exiting the Ihraam by shaving the head or by shortening the hair. As for the Hajj, it is the intention to visit the Sacred Monuments in order to perform the Hajj rites at a specific place and specific time for the devotional worship of Allah, the Mighty and Majestic.
Then, the Prophet ﷺhighlighted that the reward of a “Mabroor” Hajj is nothing but Paradise. Mabroor is that [righteous] act with which no sin has been intermixed or it is a pure and accepted act that is free from showing off and acquiring fame, while its pillars and its obligatory acts have been realised within it. The reward of this Hajj before Allah is only Paradise.
This hadeeth contains encouragement to perform ‘Umrah more often..

1774

Narrated Ibn Jurayj: `Ikrimah ibn Khaalid asked Ibn `Umar (may Allah be pleased with him) about performing `Umrah before Hajj. Ibn `Umar replied, "There is no harm in it." `Ikrimah said, "Ibn `Umar also said, 'The Prophet ﷺ had performed `Umrah before performing Hajj.'".

Commentary : Allah, the Sublime and High, has commanded us to perform Hajj and ‘Umrah. Allah states, {Complete the Hajj and ‘Umrah for Allah.} [Al-Baqarah, 2: 196]
In this hadeeth, the Taabi’ee ‘Ikrimah ibn Khaalid ibn al-‘Aasee al-Makhzoomee asked the Companion, ‘Abdullah ibn ‘Umar ibn al-Khattaab (may Allah be pleased with him) concerning the performance of ‘Umrah before performing the obligation of Hajj, while he does not intend thereby to perform Tamattu’. Ibn ‘Umar (may Allah be pleased with him) answered that there was nothing wrong in performing ‘Umrah before the Hajj. When a Muslim has not performed Hajj and is able to perform ‘Umrah [first], then there is no blame on him,” because the Prophet ﷺdid that; he performed ‘Umrah before performing Hajj. According to the hadeeth in Sunan Aboo Dawood, it reads, “Yes, of course. What stops you from doing that? The Messenger of Allah ﷺperformed all his ‘Umrahs before his Hajj and we too performed ‘Umrah.”
‘Umrah is different from Hajj. ‘Umrah: is a devotional act of worship for Allah which is done by performing the Tawaaf of the House, performing the ritual walking between the Safaa and Marwah, and exiting from it by shaving the head or having a haircut. It does not have a specified time in a year. As for Hajj, it entails intending to visit the Sacred Monuments to perform the rites at a specified place and time as a devotional act of worship for the sake of Allah, the Mighty and Majestic.
This hadeeth encourages us to hasten to perform the acts of obedience whenever it is easy for us to do it. .

1775

Narrated Mujaahid: ‘Urwah ibn Al-Zubayr and I entered the Mosque (of the Prophet) and saw `Abdullah ibn `Umar sitting near the dwelling place of ‘Aaishah and some people were offering the Duhaa prayer. We asked him about their prayer, and he replied that it was an innovation. He (‘Urwah) then asked him how many times the Prophet ﷺ had performed `Umrah. He replied, 'Four times; one of them was in the month of Rajab." We disliked to argue with him. Then, we heard `’Aaishah, the Mother of the Believers, cleaning her teeth with Siwaak in the dwelling place. 'Urwah said, "O Mother! O Mother of the Believers! Don't you hear what Aboo `Abd al-Rahmaan is saying?" She said, "What does he say?" 'Urwah said, "He says that Allah's Messenger ﷺ performed four `Umrah and one of them was in the month of Rajab." `’Aaishah said, "May Allah be merciful to Aboo `Abd al-Rahmaan! The Prophet ﷺ did not perform any `Umrah except that he was with him, and he never performed any `Umrah in Rajab."
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Commentary : Muslims in the time of the Companions (may Allah be pleased with them) would sometimes differ in some [secondary] issues, however, they maintained decorum in disagreements which the Prophet ﷺtaught them. They did not overstep the limits in clarifying the truth, presenting it, and refuting the error.
In this hadeeth, the Taabi’ee Mujaahid ibn Jabr reports that a disagreement ensued between the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) and ‘Abdullah ibn ‘Umar (may Allah be pleased with him) concerning the time of one ‘Umrah that the Prophet ﷺperformed. He explains that he entered with ‘Urwah ibn al-Zubayr the Prophet’s Mosque where they found ‘Abdullah ibn ‘Umar (may Allah be pleased with him) sitting and reclining towards the wall of the room of the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) and found some people offering the forenoon prayer in the Mosque. They asked him about the ruling of this prayer, and he informed that gathering the Mosque to offer in this form is an innovation that contradicts the Sunnah, and not that the prayer per se is an innovation. Ibn ‘Umar (may Allah be pleased with him) only criticised praying it continuously, offering it in the Mosque, and its performance in congregation. He did not deny that offering the forenoon prayer is from the Sunnah. It is well established in the two Saheeh Books and in other Hadeeth books that the Prophet ﷺperformed the forenoon prayer (Duhaa Prayer) and also encouraged its performance. The original meaning of religious innovation is to introduce that which did not exist before , i.e. innovating something without having a previous example for it. With that said, if anything of that sort happens in religion that is against the Sunnah upon which the Muslims have approved, and it does not have a foundation in the Book [of Allah] and the Sunnah, then that is a dispraised innovation that is void of goodness and we are discouraged and prohibited from doing it. As this will entail bringing a new thing into religion after its perfection. However, anything of the innovation that does not contradict the principles of Islamic law and the Sunnah, is a good innovation. This understanding is applied to the statement of ‘Umar (may Allah be pleased with him) concerning the Taraaweeh prayer when he described it as an innovation.
Then, ‘Urwah asked about how many times the Prophet ﷺperformed ‘Umrah. To which, Ibn ‘Umar (may Allah be pleased with him) replied that he ﷺperformed it four times, and one of them he performed it in the month of Rajab. They both disliked arguing with him about it so, they handed over the task of responding to ‘Aaishah (may Allah be pleased with her).
After that, Mujaahid mentioned that he and ‘Urwah heard the sound created by the movement of the teeth cleaning twig on the teeth of ‘Aaishah, the Mother of the Believers, coming from her apartment. Thereupon, ‘Urawah called his maternal aunt ‘Aaishah (may Allah be pleased with her) with a raised voice asking her about the statement of Ibn ‘Umar (may Allah be pleased with him) concerning the ‘Umrah of the Prophet ﷺand that one of them happened to be in Rajab. ‘Aaishah (may Allah be pleased with her) responded to him by saying, “May Allah have mercy on Aboo ‘Abd al-Rahmaan.” The reason she addressed him with his nickname is to show reverence to him, and she supplicated for him as an inference that he had forgotten. Then, she remarked that the Messenger of Allah ﷺIbn ‘Umar (may Allah be pleased with him) was present with the Prophet ﷺin all the ‘Umrahs he ﷺperformed. For this reason, she is surprised of hearing that he said one of them was in the month of Rajab. Her statement was made in order to intensify the emphasis on Ibn ‘Umar’s forgetfulness regarding this matter. She only objected to the part of his statement “that one of them was in Rajab.” In a different version of the hadeeth, recorded in Saheeh Muslim, ‘Urwah commented by saying, “[She said that] while Ibn ‘Umar listening. However, he did not say, “yes,” nor “no,” rather he remained silent.” The fact that Ibn ‘Umar (may Allah be pleased with him) did not respond to her statement, confirms the authenticity of the statement of ‘Aaishah (may Allah be pleased with her) and that definitely an error and forgetfulness had ensued from him.
The hadeeth shows that the one who is more knowledgeable about a subject matter should correct the mistake of others regarding the matter, even if the other person is a scholar.
It shows that even a benevolent, perfect, virtuous person may forget some of the Sunnah he has heard or witnessed.
It highlights the sound knowledge of ‘Aaishah (may Allah be pleased with her) and her knowledge of the Sunnah and the conditions of the Prophet ﷺ..

1778

Narrated Qataadah: I asked Anas how many times the Prophet ﷺ had performed `Umrah. He replied, "Four times. 1. `Umrah of Hudaybiyyah in Thoo al-Qa’dah when the polytheists hindered him; 2. `Umrah in the following year in Thoo al-Qa’dah after the peace treaty with them (the polytheists); 3. `Umrah from Al-Ja'rraanah where he distributed the war booty." I think he meant the booty (of the battle) of Hunayn. I asked, "How many times did he perform Hajj?" He (Anas) replied, "Once. "
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Commentary : Hajj and ‘Umrah are among the most rewarding acts of worship that the Messenger of Allah ﷺwas keen on. He ﷺappreciated the ‘Umrah so much that he performed it multiple times.
In this hadeeth, the Taab’iee Qataadah ibn Di’aamah reports that he asked the Companion, Anas ibn Maalik, (may Allah be pleased with him) about the number of the ‘Umrahs of the Prophet ﷺ. ‘Umrah: is a devotional act of worship for the sake of Allah by entering into the state of Ihraam from the Meeqaat, doing the Tawaaf around the House and the ritual walking between the Safaa and Marwah, and exiting it by shaving the head or cutting the hair short. It is an act of worship that does not have any limited time during the year.
Anas (may Allah be pleased with him) answered that he ﷺperformed four ‘Umrahs. The first one was the ‘Umrah of al-Hudaibiyyah in Thoo al-Qa’dah in the sixth year of the Hijrah when the polytheists prevented him from performing it, thus he and his Companions could not reach the House. Hence, they exited their Ihraam and this was considered an ‘Umrah for them. It is reported on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Messenger of Allah ﷺwas encircled. He shaved his head and had a sexual relationship with his wives, and he slaughtered his sacrificial animals until he performed the ‘Umrah in the following year. [Saheeh al-Bukhaaree]. Al-Hudaibiyyah is a big town closer to Makkah towards the side of Al-Madeenah. The place has been called after the name of the well there. Now, it is a valley at a distance of 22km from Makkah on the way to Jeddah. The name al-Hudaibiyyah became famous in the Sunnah for the treaty which was made between the Prophet and Quraysh.
The second one was ‘Umrah al-Qadaa, which was based upon the reconciliation and agreement the Prophet ﷺmade with the polytheists that he will head back from al-Hudaibiyyah and will return the following year. The return happened in Thoo al-Qa’dah in the seventh year of the Hijrah. It is also known as ‘Umrah al-Qadiyyah, and the reason why it was named as ‘Umrah al-Qadaa’ and al-Qadiyyah is that the Prophet ﷺmade a pact with Quraysh and not because it happened as a Qadaa’ (makeup) of the ‘Umrah which the Prophet was prevented from performing. Had that been the case, then both would have been classified as a single ‘Umrah.
The third ‘one was the ‘Umrah of al-Ji’irraanah, which happened in a place called al-Ji’irraanah, located between Makkah and at-Taaif, seven miles (11km) away from Makkah. The Prophet ﷺhalted at it when he was returning to Al-Madeenah from the battle of Hunayn wherein he distributed the spoils of Hunayn – that is a valley three miles away from Makkah. Then, he entered into the state of Ihraam from there and entered Makkah at night. He ﷺ performed the rites of ‘Umrah. Then, he returned to al-Ji’irraanah. Thus, he became a night-spender there. Hence, it was named as ‘Umrah al-Ji’irraanah. This happened in the eighth year of the Hijrah.
The fourth ‘one was dropped out from this narration; however, it was mentioned in another narration by al-Bukhaaree and Muslim. This is the ‘Umrah that was done with his Hajj – the Farewell Hajj – in the tenth year of the Hijrah. He ﷺperformed Hajj al-Qiraan where ‘Umrah and Hajj were done with one Ihraam. It was said: the fourth ‘Umrah is indirectly mentioned in this hadeeth when he mentioned that he performed the Hajj only once, given that the Prophet ﷺwas a Qaarin (the performer of the Qiraan-kind of Hajj).
Qataadah happened to ask Anas (may Allah be pleased with him), “How many times did the Prophetﷺ perform the Hajj?” He (may Allah be pleased with him) replied that the Prophet ﷺonly performed Hajj once and that was in the tenth year of the Hijrah. It is well-known as the Farewell Hajj..

1787

Narrated ‘Urwah ibn al-Zubayr: `Aaishah (raa) said, "O Allah's Messenger (ﷺ)! The people are returning after performing Hajj and `Umrah, but I am returning with one only?" He said, "Wait till you become clean from your menses and then go to al-Tan`eem, assume Ihraam (and after performing `Umrah) join us at such-and-such a place. But it (i.e., the reward of `Umrah) is according to your expenses or the hardship (which you will undergo while performing it).
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Commentary : The Hajj is the fifth pillar of Islam, and the Messenger of Allah ﷺdemonstrated the rites of the Pilgrimage by his words and actions. The Companions (ras) have narrated them to us - so that we may be able to live, abide, and implement them on our own observance of Hajj.
In this hadeeth, The Mother of the Believers - ‘Aa’ishah (raa) - reports on some of what happened during the Farewell Pilgrimage. The text of this hadeeth is a part of a longer narration in which she (raa) had narrated about the time when they (i.e., the Companions) departed with the Messenger of Allah ﷺwithout any intention to do anything else, except for performing the Hajj. So, when they arrived at Makkah, he ﷺ ordered that whoever did not bring along a sacrificial offering from outside of Makkah and its Sacred Precinct to release themselves from the state of ihraam (which is the hallowed mode of being that a pilgrim enters when embarking on the Hajj or ‘Umrah) after: circumambulating the Ka‘bah, performing the ritual walk between al-Safaa and al-Marwah, and shaving or cutting their hair when performing an ‘Umrah (rather than only a Hajj) to the eighth of Thoo al-Hijjah which is the Day of Quenching Thirst (Tarwiyah). Thereafter, they entered into the state of Ihraam for Hajj. As for ‘Aa’ishah (raa), the onset of her menses which occurred at night while they were at Saraf - which is the name of an area situated about ten miles from Makkah - had prevented her from entering Makkah. She was in a state of ihraam for ‘Umrah, while also initially entering this state with the intention of performing the Hajj as well, thus becoming a pilgrim who performs the Holy Pilgrimage by combining the Hajj and ‘Umrah with a single intention and state of sanctity throughout the whole pilgrimage. Thus, she (raa) didn’t perform the circumambulations for ‘Umrah around the Ka‘bah, due to the onset of her menses which had prevented her from doing so. As for the Farewell Circumambulation, she performed it on the Day of Sacrifice [i.e. the 10th day of ThooHijjah]. So, she (raa) complained to The Messenger of Allah ﷺ and explained that the reason for her sadness was due to the people returning with the completion of two separate rites of worship - namely, Hajj and ‘Umrah - while evidently she was returning with only one. She (raa) highly desired for both, due to her desire to increase her actions of worship - as was the case for all of the Mothers of the Believers (raa) and other Companions (ras). Thereafter, The Prophet ﷺ said to her (raa): “Wait until you are ritually pure from your menses, then set out to al-Tan‘eem”, which is a place about three or four miles from Makkah and is the closest non-sacred area near the Holy Masjid of Makkah. It was called that because the mountain, Jabal Nu’aym, is to its right. And to its left is another mountain named Jabal Naa’im; and the valley’s name therein is Na‘maan. Then he ﷺsaid to her: “Assume the state of a pilgrim’s sanctity”, meaning: “Enter into the state of ihraam, recite the Talbiyah (a prayer that is uttered by the pilgrim as a statement that they are intending to perform the Holy Pilgrimage for Allah alone) and perform the ‘Umrah.” Then, The Prophet ﷺsent her (raa) with her brother, ‘Abd al-Rahmaan ibn Abee Bakr (ra). Thereafter, he ﷺsaid to Lady ‘Aa’ishah (raa): ‘Then proceed and join us at such and such a place’; intending al-‘Abtah by this statement, which is the place where the Messenger of Allah ﷺstayed after departing from Minaa; and set off, returning to al-Madeenah. It is called al-Muhassib, and it is an expansive place which spans between: Makkah, Minaa, and the Two Mountains; as well as to the cemeteries in the area. It was called this because of the gravel that collected there due to the strong torrents depositing them there. Now, it is called al-Ja‘fariyyah, and is a dependent region subsumed under the Jummayzah district. Then, The Prophet ﷺ said to her: “However, it is in proportion to your expenses, or hardship.” That is to say: that the reward regarding the performance of ‘Umrah is commensurate with the hardship, toil, fatigue, and struggles faced; along with the expenses incurred during it. So, the more money that is spent and effort expended; the greater the reward, which is then given from Allah, The Almighty. Some of the other benefits that we can conclude from this hadeeth is that it highlights that the rewards for worship are multiplied by the exertion that one puts forth and expenses spent during it. And lastly, it shows the permissibility of performing ‘Umrah during the months of Hajj..

1791

Narrated `Abdullah bin Aboo Awfaa: "Allah's Messenger (ﷺ) performed `Umrah and we too performed `Umrah along with him. When he entered Makkah, he performed the Tawaaf (round the Ka`bah) and we too performed it along with him, and then he came to As-Safaa and Al-Marwah (i.e., performed the rite of brisk walking) and we also did it along with him. We were shielding him from the people of Makkah lest they may hit him with an arrow." One of my friends asked him (i.e., `Abdullah bin Awfaa), "Did the Prophet (ﷺ) enter the Ka`bah (during that `Umrah)?" He replied in the negative. Then he said, "What did he (the Prophet ﷺ) say about Khadeejah (raa)?" He (Abdullah bin `Awfaa) said, "(He said) 'Give Khadeejah the good tidings that she will have a palace made of Qasab in Paradise and there will be neither noise nor any trouble in it."
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Commentary : The Companions (ras) loved the Messenger of Allah more than they loved themselves; so, they were eager to be near him at his home and during his ﷺtravels; and they (ras) were willing to offer their lives in sacrifice for him ﷺ. In this hadith, ‘Abd Allah ibn Abee ‘Awfaa (ra) reports that they were performing ‘Umrah with The Prophet ﷺ, and that was during the ‘Umrah that was made up when the polytheists had prevented The Prophet ﷺ from offering the ‘Umrah in the year when the Treaty of Hudaybiyyah was signed during the sixth year after Hijrah, when he ﷺ made peace with them with the condition that he ﷺ and the Muslims could return to the city of Makkah for ‘Umrah the next year - which took place in the month of Thoo al-Qa‘dah in the seventh year after Hijrah. So, when The Messenger of Allah entered Makkah, he ﷺcircumambulated the Ka‘bah seven times. Likewise, the Companions (ras) did so with him ﷺ. Thereafter, he ﷺ performed the ritual walk between al-Safaa and Marwah, and they (ras) did so with him ﷺ. The Prophet ﷺbegan the first lap of this rite by walking from the hill of Safaa to hill of Marwah, and the second round is opposite of that i.e., from Marwah to Safaa. The third round is similar to the first, and so forth until the rite of the ritual walk is completed on the seventh lap. The Companions (ras) used to gather around The Prophet ﷺ and shield him from the polytheistic people of Makkah during their circumambulation of the Ka‘bah and ritualistic walk; out of fear that they would throw something and injure The Prophet ﷺ. Then, a man asked the narrator of this hadeeth about whether or not The Messenger of Allah had entered the Ka‘bah on this ‘Umrah; to which he responded that he ﷺ didn’t enter it at that time. In this hadeeth, the man who had asked ‘Abd Allah ibn Abee ‘Awfaa (ra) then proceeded to inquire about what The Prophet ﷺ said about Khadeejah (raa). To this, Ibn Abee ‘Awfaa (ra) reports that The Prophet ﷺ said: “Bear good tidings that Khadeejah (ra) will have a house in Paradise made of brilliant pearls.” That is to say: a palace in Paradise which is made out of hollowed pearls and sapphires. “and there will be no tumult, nor difficulty therein.” Meaning: There will be no crying from the people of this world in it, nor hardship befalling its occupant; because there is no house of this world in which its people come together; except that there is turmoil and uproar between them, and its amelioration and adjustment is only temporarily achieved through toil and hardship. So, he ﷺ related that Khadeejah’s (raa) - The Mother of the Believers - palaces in Paradise differ from what the aforementioned; there is no semblance of the ruin that afflicts the people of this world. Likewise, the rest of the houses of the people in Paradise will not have any manifestations of spiritual or physical hardship. The reason why these two qualities which mentioned in the portion of the hadeeth which states: “...and there will be no tumult, nor difficulty therein” are negated is that when The Prophet ﷺcalled for faith and belief in Allah, Lady Khadeejah (raa) responded willingly, and didn’t require him ﷺto raise a sound, nor was there any dispute or hardship in it. Rather, she (raa): removed every hardship for him ﷺ, kept him ﷺ company in every moment of loneliness, and made every difficulty easy for him ﷺ. So, it is suitable that her home which her Lord brought word of corresponds to the qualities equivalent to that. One of the benefits that we can conclude from this hadeeth is that it highlights the merit of The Mother of the Believers, Khadeejah (raa), and her glad tidings and place in Paradise..

1796

Narrated `Abdullah the slave of Asma bint Aboo Bakr: I used to hear Asmaa', whenever she passed by Al-Hajoon, saying, "May the prayers of Allah be upon His Messenger Muhammad. Once we dismounted here with him, and at that time we were traveling with light luggage; we had a few riding animals and a little food ration. I, my sister, `Aaishah, Al-Zubayr and such and such persons performed `Umrah, and when we had passed our hands over the Ka`bah, (i.e., performed Tawaaf round the Ka`bah and between Al-Safaa and Al-Marwah) we finished our Ihraam. Later on, and we assumed Ihraam for Hajj the same evening.".

Commentary : The Companions (ras) accompanied the Messenger of Allah (ﷺ) on the Farewell Pilgrimage; so, they learned from him the rites, and conveyed them to the rest so that we could have an insight into one of the ordinances of our religion.
In this hadeeth, ‘Abdullah ibn Kaysaan, the freed slave of ‘Asmaa’ bint Abee Bakr (ras) reports that whenever she (i.e. ‘Asmaa’) passed by al-Hajoon, she would say: “May the prayers of Allah be upon His Messenger, Muhammad - here is where we dismounted and stopped for a rest.” That was during the Farewell Pilgrimage in the tenth year after Hijrah. al-Hajoon is a place near Makkah and is a mountain overlooking al-Muhassab and is about a mile and a half away from The Sacred House of Allah.
Then, she (raa) recalled their condition on the day that they dismounted and stopped with the Messenger of Allah ﷺ; and that the mounts which they were riding were few in number, the luggage they were carrying was light, and the food which they took along as provisions amounted to little. This was intended to be a comparison to the poverty and dire straits they were in at the time of her recollection.
After, she (raa) relates that she had performed ‘Umrah with her sister, The Mother of the Believers, ‘Aa’ishah, her husband al-Zubayr ibn al-‘Awwaam, and some others (ras). It is as if she mentioned the names of the individuals who did not bring along a sacrificial offering with them; since it has been established that the Prophet ﷺhad ordered those who did not carry along a sacrificial animal to rescind the Hajj for an ‘Umrah, then to prepare themselves and begin and enter into a new state of Ihraam for the Pilgrimage.
Once they performed Tawaaf round the Ka‘bah, they released themselves from their ‘Umrah. The meaning of her statement: “When we passed our hands over the Ka‘bah, we released ourselves from the state of Ihraam we had for our pilgrimage” refers to ‘passing our hands over its (i.e., The Ka‘bah) corner, which is The Black Stone. ‘Asmaa’ (raa) withheld anything in this narration related to the circumambulations around the Ka‘bah, and also did not mention the ritualistic walk performed between al-Safaa and al-Marwah and cutting the hair for the sake of brevity. Or, because these are widely known rites that are performed during an ‘Umrah. Then, they entered the state of Ihraam for Hajj after that, on the Day of Quenching Thirst, which is the eighth day of Thoo al-Hijjah. By doing so, they offered the ‘Umrah in conjunction with the Hajj; however, the ‘Umrah was offered just before the commencement of Hajj. The Arabic word al-‘ashiyy (i.e., the evening) mentioned in the hadeeth refers to the end of the day, or from sunset to dawn. It has also been said by others: that it could also mean until the sun sets.
It has been established that Lady, ‘Aa’ishah (raa) did not perform Tawaaf round the Ka‘bah because she was on her menses that day; as is reported in Saheeh al-Bukhaaree and Saheeh Muslim, in a hadeeth narrated by her - where she relates: “I was one of those people who was performing ‘Umrah; however, I got my menses before entering Makkah, and had menstruated until the Day of ‘Arafah. Then, I complained about this to the Messenger of Allah ﷺ, to which he ﷺ replied: ‘Discontinue your ‘Umrah, undo the hair on your head and comb it. Then, prepare yourself and enter into the state of Ihraam for Hajj.” ‘Asmaa’ (raa) did not exclude her [i.e., ‘Aa’ishah (raa)] in the hadeeth either due to the fact that the story regarding her menses was well-known or she had forgotten to exclude her in the narration..

1798

Narrated Ibn ‘Abbaas (ra): When the Prophet (ﷺ) arrived at Makkah, some boys of the tribe of Banee `Abd al-Muttalib went to receive him, and the Prophet (ﷺ) made one of them ride in front of him and the other behind him.
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Commentary : All of the hearts of all of the Companions, both young and old, were attached to the Messenger of Allah ﷺdue to his most excellent disposition, nobility and utmost kindness, and what Allah bestowed upon him. He, The Most Exalted, guided the hearts of the worshippers to him ﷺ. This hadeeth demonstrates some of his character towards them.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that when the Prophet ﷺarrived at Makkah in the Year of the Conquest, which was in the eighth year after Hijrah, a group of young boys set out to receive him ﷺ. These young boys were from Banee ‘Abd al-Muttalib, whom was the Prophet’s grandfather. Then, he ﷺ placed one of them in front of him, and the others behind him upon the back of the riding animal. This is an indication to their delight and joy for seeing the Prophet ﷺ; and likewise, it highlights his ﷺ pleasure and happiness with them. This was due to his ﷺ modesty and beautiful fidelity.
This hadeeth highlights the permissibility of receiving those arriving from Hajj, battle, or lawful travel as a means to honour and respect them and reacquaint themselves with them.
And lastly, it shows that two or more people can ride on an animal; if the riding animal is capable and it is humane to do so..

1800

Narrated Anas (ra): The Prophet (ﷺ) never entered upon his family from a journey at night. He used to return either in the morning or in the afternoon.
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Commentary : The Prophet ﷺexhibited the most pious examples of excellent comportment, and good relations between a man and his wife.
In this hadeeth, Anas ibn Maalik (ra) reports that the Prophet ﷺwould never return to his family if he arrived from a journey at night. Rather, he ﷺwould come in the morning - which is from when the Dawn Prayer enters to sunrise - and the afternoon, which is from noon when sun reaches its zenith in the sky - i.e., the time when the Midday Prayer enters - to when it sets.
The Messenger of Allah ﷺdid that because a man’s arrival at night oftentimes comes as a surprise to his wife, and she may not be ready to receive and welcome her husband, as he had been away from her for a while. So, it is fitting that he ﷺ didn’t come to her suddenly at night. The Prophet ﷺ - as attested in Saheeh Muslim in a hadeeth narrated by Jaabir (ra) - had prohibited a man from: coming to his family at night, suspecting their treachery, or seek out their misgivings. That is to say: to believe that they are traitors, reveal their faults, and unveils whether or not they have been disloyal. Thus, it is strongly disliked for the one who travels away from his home for a long period of time to come to his wife suddenly in the depths of night. As for the one whose journey is nearby, and his wife expects his arrival; it should be fine for him to return home at night..

1802

Narrated Anas (ra: "Whenever Allah's Messenger (ﷺ) returned from a journey, he, on seeing the high places of al-Madeenah, would make his she-camel proceed faster; and if it were another animal, even then he used to make it proceed faster."
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Commentary : The enlightened city of al-Madeenah was one of the most beloved cities to the Prophet ﷺ; as it is the place he ﷺ emigrated to, and the site from which he ﷺreceived aid and support, in which he established an Islamic sovereignty that, from it, spread to all of the surrounding Arab and non-Arab lands.
In this hadeeth, Anas ibn Maalik (ra) expounds on some of the manifestations of the Prophet’s love for this city. He (ra) reports that whenever the Prophet ﷺ arrived from his travels and saw the steps of al-Madeenah - which are its elevated paths which lead to the city- he ﷺ would make his she-camel hasten its pace along its way. If he was mounted on a riding animal other than a she-camel, even then he ﷺ would urge it to hasten its pace; so that he would arrive at al-Madeenah quickly; it was out of his fervent love anddesirefor being in the city, because it is his home, and therein reside his family and children who are the most beloved of people to him ﷺ. Allah has formed the souls of man to love and long for their homelands. The Messenger of Allah ﷺ did that, and in doing so proved to be the most noble exemplar and ordered his community to hasten in their return to their families at the end of their travels.
This hadeeth highlights the merit of the enlightened city of al-Madeenah and its denizens and exemplifies the love and longing the Prophet ﷺhad for it..

1803

Narrated Aboo Is-haaq: I heard al-Baraa' saying, "This ayah was revealed regarding us, for the Ansaar on returning from Hajj never entered their houses through the proper doors but from behind. One of the Ansaar came and entered through the door, and he was taunted for it. Therefore, the following was revealed: -- {It is not righteousness that you enter the houses from the back, But the righteous man is He who fears Allah, Obeys His order and keeps away from What He has forbidden So, enter houses through the proper doors.} (Quran 2:189)
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Commentary : One of the wisdoms of Allah, The Almighty is that He didn’t reveal The Noble Qur’aan all at once. Rather, He sent it down gradually, according to the progression in what Allah intended of it in building up and educating the Muslim community. He, The Most Exalted, revealed it as a treatment for sinful habits, and a resolution for problems that have occurred, and events which may come about in the future.
In this hadith, al-Baraa‘ ibn ‘Aazib (ra) relates that when the Ansaar, before Islam, had returned from performing the Hajj or ‘Umrah, they wouldn’t enter their homes through their front doors. But rather, they would enter them from the backs of their homes - as this was what many Arabs used to do. So, they would scale the walls of their homes from behind, or create an opening along the wall and enter it that way. They used to view that violating or omitting this practice as a major disgrace, and saw their own action as one of righteousness and piety. So, when Islam came to their (i.e. The Ansaar’s) lands, a man from amongst them entered through the front door of his house instead; for which the Ansaar censured him for that. Then, Allah The Almighty, revealed through His Words the following ayah: “Enter your preferred English translation for Q2:189 here.” Thus, Allah, The Almighty, had informed them that this act which they believed to be pious, was in actuality void of any good. Rather, actual piety is when the servant is fully aware of His Mighty and Majestic Lord; by complying with His commands, abstaining from what He has prohibited, and not devoting themself to anything which Allah, The Most High, did not legislate. Therefore, He ordered for them to arrive and enter their houses through the main doors, just as what is the norm today, and which would eventually become customary for them, as there is no evidence prohibiting that during the time when one is in a state of sanctity for Hajj or ‘Umrah. So, the people abandoned this practice, and began to enter their homes through their doors instead.
This hadeeth highlights that the customs of people do not make what is unlawful permissible. And that when Allah, The Almighty, prohibits anything, He opens for His servants something which is permissible to take its place; for when He disallowed them from coming to their homes and entering them from behind, He made it abundantly clear as to what action should take its place.

1804

Narrated AbooHurayrah (ra): The Prophet (ﷺ) said, "Traveling is a kind of torture as it prevents one from eating, drinking, and sleeping properly. So, when one's needs are fulfilled, one should return quickly to one's family."
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Commentary : The Prophet ﷺ did not omit a single good, whether it be something upright in religion or of this world; except that he ﷺ would always direct others to it and urge them towards it. He ﷺ never left any evil which would harm the believer in his religious or temporal affairs; except that he ﷺ warned them to take heed against it.
In this hadeeth, the Messenger of Allah ﷺmentioned that traveling to another land other than the one which he resides in is a type of hardship. What is intended by this reference is a worldly suffering. Then, he ﷺ explained this further with his ﷺ statement: “as it prevents one from eating, drinking, and sleeping,” namely, the completion of the aforementioned, along with the pleasure that comes from it; due to some of the struggles one can face in their travels, such as: the heat, the cold, fear, the separation from family and friends, and the harshness of life. So, the traveller delays his eating and sleeping from their usual and prescribed time - and oftentimes does not receive a sufficient amount or derive the usual pleasure which comes from these necessities of life.
Then, the Prophet ﷺadvised the traveller who has fulfilled the need for which he is journeying for and has finished with it; that it is incumbent upon them to hasten and return to their homeland and family; for the sake of curtailing these hardships which will continue on his journey, and to make up for the suffering that afflicted him in the interim - and then obtain, repose, and gentleness with his family thereafter. This was expressed with an avidity, which is the rhetorical purpose that was intended behind it; implying by a mode of expression that traveling for a worldly purpose is akin to a trade-off; leaving aside, however, obligatory travelling, such as the Hajj or a military expedition.
The notion that travelling is a form of torment does not prevent it from being beneficial and therapeutic for the vast majority of people; because movement and physical exercise are beneficial, especially for the people of ease and luxury. It's like a bitter medicine that remedies one’s health, even if taking it is disliked.
This hadeeth highlights that it is strongly disliked to go abroad away from his family without a need. It urges the traveller to hasten in returning from their travels to their family, especially those who are feared to pass away during his absence.
It shows that living with one’s family is an aiding comfort in upholding the interests both in religion and worldly affairs.
And lastly, it encourages one to stay where they are; so that their social circles and other groups of people do not miss him, and that the obligatory rights due to their family and close relatives are observed..

1809

Narrated Ibn ‘Abbaas (ra): Allah's Messenger (ﷺ) was prevented from performing (`Umrah) Therefore, he shaved his head, had sexual relations with his wives, slaughtered his Hady, and performed ‘Umrah in the following year.
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Commentary : Obstruction with reference to the Hajj and ‘Umrah refers to being prevented and impeded from approaching the Sacred Mosque in Makkah by an enemy, illness, or something else. If a Muslim intended to perform Hajj or ‘Umrah; and then is detained from completing his Hajj or ‘Umrah; then he is a muhsar, which is a technical term used for someone facing a situation similar to what has been aforementioned and is obstructed from completing their pilgrimage.
In this hadeeth, Ibn ‘Abbaas (ra) reports that the Messenger of Allah ﷺhad been prevented from performing the ‘Umrah that he came to offer in the year of Hudaybiyah, which was in the sixth year after Hijrah, when the polytheists inhibited him ﷺfrom entering Makkah that year. So, when The Prophet ﷺ was obstructed, and prevented from completing his ‘Umrah, he ﷺ released himself from it at the place where he was prevented from carrying on at Hudaybiyyah - which is a large village near Makkah, that borders the city. It was named after a well that was there before, and now there is a valley between it and Makkah about twenty-two kilometres on the way to Jeddah - So after leaving his ﷺ ‘Umrah, he slaughtered his Hady - which is a name for the sacrificial animal - whether it be: a camel, cow, sheep, or goat - that is offered and slaughtered in the Sacred Precinct. Thereafter, “he shaved his head,” and this is another one of the last rites of ‘Umrah and it requires one to release themselves from the state of Ihraam. Then, he ﷺ had intimate relations with his wives i.e., that their sexual intercourse was lawful for him, or that he ﷺinitiated the act. The narrator only mentioned this to confirm that he ﷺhad released himself from the state of Ihraam one enters for the pilgrimage.
Afterwards, the Prophet ﷺreturned to perform ‘Umrah the next year, which occurred in the seventh year after Hijrah, while it was known as the Make Up ‘Umrah and it has also been called the ‘Umrah of the Judgment. It has been called the Make Up ‘Umrah and The ‘Umrah of the Judgment because he ﷺbecause he ﷺforced Quraysh to accept the terms of the treaty that was signed there, and not because it had been performed as a make-up for the ‘Umrah which was prevented in the previous year..

1810

Narrated Saalim: Ibn`Umar (ra) used to say, "Is not (the following of) the tradition of Allah's Messenger (ﷺ) sufficient for you? If anyone of you is prevented from performing Hajj, he should perform the Tawaaf of the Ka`bah and the brisk walking between al-Safaa and al-Marwah and then exit the Ihraam as then everything will become legal for him which was illegal for him (during the state of Ihraam), and he can perform Hajj in a following year and he should slaughter a Hady or fast in case he cannot afford the Hady."
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Commentary : Obstruction with reference to the Hajj and ‘Umrah refers to being prevented and impeded from approaching The Holy Mosque in Makkah by an enemy, illness, or something else. If a Muslim intended to perform the Holy Pilgrimage or ‘Umrah; and then is detained from completing his Hajj or ‘Umrah; then he is a muhsar, which is a technical term used for someone facing a situation similar to what has been aforementioned, and is obstructed from completing their pilgrimage.
In this hadeeth, Saalim ibn ‘Abdullah ibn ‘Umar reports that his father, ‘Adullagh ibn ‘Umar (ra) used to say: “Is not what came from the traditions and practices of your Prophet ﷺsufficient for you? If anyone of you have been obstructed, and prevented from performing one of Hajj’s most essential integrals - which is standing at ‘Arafah - due to one of the legitimate excuses; but somehow managed to enter Makkah; then it is incumbent upon him to abandon his ‘Umrah, and then perform the circumambulation round the Ka‘bah, perform the ritual walk between al-Safaa and al-Marwah if he is able to do that, shaves or cuts his hair, and then takes off the garments one wears while in the state of Ihraam required for Hajj. Thereafter, everything that is normally licit for him becomes permissible, even intercourse with his wife. He may continue to be released from his Ihraam for Hajj until he performs his Hajj the following year. It is incumbent upon the one who is prevented from completing the pilgrimage (i.e. a muhsar) to slaughter a hady - which is a camel, cow, sheep, or goat - that is offered and slaughtered as a sacrifice in the Sacred Precinct. And if he is not able to find a sacrificial animal, he must fast for ten days; three days on the Hajj, and seven when he returns.
Ibn ‘Umar (ra) made the legal ruling in regard to obstruction during the Hajj and ‘Umrah the same; because The Prophet ﷺ wasn’t ever prevented from performing the Holy Pilgrimage; but he was impeded on the ‘Umrah of al-Hudaybiyah in the sixth year after Hijrah. So, Ibn ‘Umar drew a legal analogy by comparing the Hajj to the ‘Umrah. And this analogy is based on the time when one releases himself from the consecrated state of Hajj, which hasn’t been stipulated when one was prevented from completing it. Yet, if it was stipulated, it is still permissible, and nothing additional would be obligatory upon him; due to what has been narrated in Saheeh al-Bukhaaree and Saheeh Muslim, in a report narrated by The Mother of the Believers, ‘Aa’ishah (raa), who relates that: “The Messenger of Allah ﷺ went to see Dubaa‘ah bint al-Zubayr and said to her: ‘Perhaps you wish to perform the Hajj?’ She replied: ‘By Allah, I am not well, and am often in constant agony.’ So, he ﷺsaid to her: “Perform the Holy Pilgrimage, but condition it first it by saying: ‘O Allah, I shall release myself from the consecrated state of Hajj (i.e.ihraam) wherever you detain me.”
One benefit that we can conclude from this hadeeth is that it presents a proof of legal analogy since this method of reasoning was utilised by the Companions (ras)..

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..

114

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..

117

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..

118

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..

121

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..

125

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..

126

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

| Hadiths

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "(The performance of) `Umrah is an expiation for the sins committed (between it and the previous one). And the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Paradise." .

Narrated Ibn Jurayj: `Ikrimah ibn Khaalid asked Ibn `Umar (may Allah be pleased with him) about performing `Umrah before Hajj. Ibn `Umar replied, "There is no harm in it." `Ikrimah said, "Ibn `Umar also said, 'The Prophet ﷺ had performed `Umrah before performing Hajj.'".

Narrated Ibn ‘Abbaas (ra): When the Prophet (ﷺ) arrived at Makkah, some boys of the tribe of Banee `Abd al-Muttalib went to receive him, and the Prophet (ﷺ) made one of them ride in front of him and the other behind him. .

Narrated Anas (ra): The Prophet (ﷺ) never entered upon his family from a journey at night. He used to return either in the morning or in the afternoon. .

Narrated Anas (ra: "Whenever Allah's Messenger (ﷺ) returned from a journey, he, on seeing the high places of al-Madeenah, would make his she-camel proceed faster; and if it were another animal, even then he used to make it proceed faster." .

Narrated AbooHurayrah (ra): The Prophet (ﷺ) said, "Traveling is a kind of torture as it prevents one from eating, drinking, and sleeping properly. So, when one's needs are fulfilled, one should return quickly to one's family." .

Narrated Ibn ‘Abbaas (ra): Allah's Messenger (ﷺ) was prevented from performing (`Umrah) Therefore, he shaved his head, had sexual relations with his wives, slaughtered his Hady, and performed ‘Umrah in the following year. .