| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2189

Jaabir (may Allah be pleased with him) narrated:
The Prophet ﷺforbade the selling of fruits before they are ripe, and none of them should be sold except for Dinar or Dirham (i.e., money), except the ‘Arayah trees (, the dates of which could be sold for dates).
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Commentary :
Preventing cheating in sales and avoiding potential disputes between the sellers and the buyers are among the objectives of theLaws of Islam. Therefore, the Prophet ﷺ forbade some sales that could lead to cheating and deception, or cause potential disputes between the buyers and sellers.
In this hadeeth, the Prophet ﷺ forbade selling only the unpicked fruits or dates (rather than the fruits and trees altogether) before they appear fully ripe and ready for consumption, by becomingred or yellow or showing any other sign of ripeness. This is because when the fruits ripen, they become safe from potential loss or defects due to pests that may destroy or reduce the yield. In fact, the prohibition of such a sales transaction serves the best interests of both the buyer and seller. It benefits the seller, because the price paid for the unripe fruits is lower; he could sell them for a higher price if he waited until they are fully ripe. Therefore, hastening to sell the unripe crops may cause him to miss out on obtaining more earnings, and hastening to make small profits (rather than waiting to make big ones) implies a waste of wealth. Moreover, the unripe fruits may go bad and spoil before they ripen, and thus a seller would have unlawfully devoured the wealth of his Muslim brother. It also benefits the buyer, because when he buys the unripe fruits, he may lose his money if the quality of the purchased fruits turns out to be less than what was expected, and thus he would be risking the loss of his money. In addition, there is another benefit accruing to both parties, for the prohibition of this sale eliminates potential disputes and discord that may be caused between them were the sold fruits to go bad and spoil.
The Prophet ﷺ also forbade the sale of dates, after they appear ripe and ready for consumption, for dates. Rather, dates should be sold for Dinar, Dirham, or other trade goods, to avoid falling into Ribaa Al-Fadhl (i.e., excess charged in the event of a barter of specific homogenous commodities of different quality or quantity). It involves the sale of gold for gold, silver for silver, or food for food with excess, and it is deemed prohibited as per the laws of Islam with regard to six categories of commodity, as recorded in Saheeh Muslim. TheProphet ﷺ said: “Gold may be paid for by gold, silver by silver, wheat by wheat, barley by barley, dates by dates, salt by salt, like by like, provided that the payment is made hand to hand. If the exchanged commodities are dissimilar, sell as you wish as long as the payment is made on the spot.”
The Prophet ﷺ later deemed allowable one form of this sale, namely Bay‘ Al-‘Ariyyah or ‘Araayaa (i.e., a sale of unpicked and unripe fruits, usually dates, for an estimated measure of picked and ripe fruits on the ground based on dry measurement). It is a sale whereby the owner of an orchard grants a poor person, who has no palm trees of his own nor cash to buy fresh dates for his household consumption, the (fresh) dates of his palm tree in return for a payment of surplus dry dates. It is a barter of the owner’s fresh dates of one or two palm trees for instance, for an estimated weight of surplus dry dates provided by the poor person, to avail himself of fresh dates like those who could afford buying them. This transaction was deemed allowable because some people had no palm trees or money during the season of fresh dates and wished to feed their dependents therefrom. Therefore, the Prophet ﷺ gave them that legal concession, to conduct the sale of ‘Arayah for an estimated weight of dry dates, provided that they were less than five Wasaqs, as narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) in Saheeh Al-Bukhaaree and Saheeh Muslim, and the Wasaq equaled 60 Saa‘s.
The hadeeth highlights how Islam promotes ease and facilitation and eliminates inconvenience for people.

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2191

Sahl ibn Abee Hathmah (may Allah be pleased with him) narrated:
Allah's Messenger ﷺ forbade the sale of fruits (fresh dates) for dry dates but allowed the sale of fruits on the ‘Ariyyah by estimation and their new owners might eat their fresh dates. Sufyaan (in another narration) said, "I told Yahyaa (a sub-narrator) when I was a mere boy, people of Makkah used to say that the Prophet ﷺ allowed them to conduct the sale of ‘Ariyyah by estimation.' Yahyaa asked, 'How did the people of Makkah know about it?' I replied, 'They narrated it (from the Prophet ﷺ) on the authority of Jaabir (may Allah be pleased with him).' On that, Yahyaa kept quiet." Sufyaan said, "I meant that Jaabir (may Allah be pleased with him) from the people of Al-Madeenah." Sufyaan was asked whether or not there was a reference in Jaabir's narration any prohibition of selling fruits before their benefit is evident (i.e., they become fully ripen and free of any dangers of being spoilt or blighted). He replied that there was none..

Commentary :
Preventing cheating in sales and avoiding potential disputes between the sellers and the buyers are among the objectives of the Laws of Islam. Therefore, the Prophet ﷺ forbade some sales that could lead to cheating and deception, or cause potential disputes between buyers and sellers.
In this hadeeth, the Prophet ﷺ forbade selling only unpicked dates for an estimated equivalent weight of dry dates, known as the Muzaabanah sale (i.e., a sale that involves the exchange of fresh fruits for dry ones, where the quantity of the dry fruits is actually known, by precise measurement, but the quantity of the fresh fruits to be handed over in exchange is estimated while they are in their unpicked state on trees), but excluded one form of such a sale known as Bay‘ Al-‘Ariyyah (i.e., a sale of unpicked and unripe fruits, usually dates, for an estimated amount of picked and ripe fruits on the ground based on dry measurement). It is a sale whereby a poor person buys the unpicked dates of palm trees, after they appear to be ripe and ready for consumption, to eat therefrom whenever he wishes, in return for an estimated payment of dry dates on the ground. This transaction was deemed allowable because some people had no palm trees of their own, or money during the season of fresh dates, and they wished to feed their dependents therefrom.The Prophet ﷺ gave them that legal concession out of his compassion to them. He ﷺ deemed it allowable to conduct this form of that sale for an estimation of their equal weight of dry dates, provided they were less than five Wasaqs, as narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) in Saheeh Al-Bukhaaree and Saheeh Muslim.A Wasaq equaled 60 Saa‘s.
‘Alee ibn ‘Abdullah - one of the narrators of the hadeeth - told them that Sufyaan ibn ‘Uyaynah narrated this hadeeth to them with two different wordings conveying the same meaning. Sufyaan ibn ‘Uyaynah reported that he said to Yahyaa ibn Sa’eed Al-Ansaaree what had happened with him when he was a little boy, to indicate that he started seeking knowledge at a very young age, and that as a young seeker of knowledge used to debate and discuss with his teachers. Sufyaan said: “People of Makkah used to say that the Prophet ﷺ allowed for them the sale of ‘Arayaa (trees) by estimation.” Yahyaa asked about the supportive hadeeth text on which they relied in this regard, 'How did the people of Makkah know about it?' Sufyaan replied that they narrated such a hadeeth on the authority of Jaabir ibn ‘Abdullah Al-Ansaaree(may Allah be pleased with him). On that, Yahyaa kept quiet. In fact, Sufyaan made mention of the narrator of this hadeeth because he, i.e., Jaabir (may Allah be pleased with him), belonged to the people of Al-Madeenah. Thus, he underlined that the supportive hadeeth was narrated by the people of Al-Madeenah. The difference between the narration reported by Yahyaa ibn Sa’eed and that reported by the people of Makkah was that Yahyaa ibn Sa’eed limited the relevant legal concession in Bay‘ Al-‘Araayaa to estimation without weighing or measuring, and that the buyer must eat the dates fresh. As for the narration reported on the authority of Sufyaan from the people of Makkah, it did not specify such conditions, and indicated that Bay‘ Al-‘Araayaa was deemed allowable without any of these restrictions or conditions. Yahyaa could have said to Sufyaan that the people of Al-Madeenah held that such-and-such restrictions or conditions were stipulated; therefore,that which is general should be made subject to that which is restricted and specific i.e., applying a specific requirement on that which is general. The specification of the condition of estimation without weighing or measuring in the relevant narration is based on an addition made by a narrator, judged as Haafith (i.e., a title, lit. memorizer of hadeeth, awarded to a Hadeeth scholar after he had memorized thousands of hadeeths along with their chains of narration) by Hadeeth scholars, and therefore is essentially approved.Overall, the most likely correct opinion regarding the specification of being eaten fresh is that it is not a condition for the validity of this sale transaction but was rather mentioned to describe their actual situation.
Sufyaan ibn ‘Uyaynah was asked whether or not there was any reference to the prohibition of selling fruits before their benefit is evident (i.e., becoming fully ripe) in Jaabir's narration, and he replied that there was none, meaning that the hadeeth did not state the prohibition of selling fruits before they ripen and become ready for consumption, although this is true according to another version of that hadeeth reported by other narrators.
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2193

Zayd ibn Thaabit (may Allah be pleased with him) said, "During the lifetime of Allah's Messenger ﷺ, people used to trade with fruits. When they cut their date-fruits and the purchasers came to receive their rights, a seller would say, 'My dates have gone bad and got rotten; they are blighted with diseases, or afflicted with Qushaam (i.e., a disease which causes the fruit to fall before ripening).' People used to go on complaining of defects in their purchases. Therefore, Allah's Messenger ﷺ said, "Do not sell the fruits before their benefit is evident (i.e., they appear to be fully ripe and free of any dangers of being spoilt or blighted), by way of advice, for they disputed too much." [Another version of the hadeeth reads: Zayd ibn Thaabit (may Allah be pleased with him) used not to sell the fruits of his land till Pleiades appeared and one could distinguish the yellow (unripe) fruits from the red (fully ripe) ones..

Commentary : Preventing cheating in sales and avoiding potential disputes between buyers and sellers are among the objectives of the Laws of Islam. Therefore, the Prophet ﷺ forbade some sales that could lead to cheating and deception, or cause potential disputes between the two parties.
In this hadeeth, Narrated Zayd ibn Thaabit (may Allah be pleased with him) that people during the lifetime of the Prophet ﷺ used to sell the unpicked fruits or dates before they were fully ripe and ready for consumption, as judged by showing signs of ripeness in terms of color or shape. When they cut their date-fruits and the purchasers came to receive their rights, the seller would say, 'My dates have gone rotten, they are blighted with such-and-such diseases; they are afflicted with Qushaam (i.e., a disease which causes the fruit to fall before ripening).' Therefore, when their disputes increased, Allah's Messenger ﷺ forbade selling fruits before their benefit is evident (i.e., they appear to be fully ripe, by means of color or shape or any other sign of ripeness. Then, the fruits would be safe from being spoilt or blighted with pests that may destroy or reduce the yield).
As for his saying, “Do not sell …,” it means that it is prohibited to sell the fruits except after these signs of ripeness are evident.
His saying, “by way of advice, for they disputed too much,” means that they were urged to refrain from buying any unpicked fruits until the whole yield was fully ripe, to avoid potential disputes. It was said that this was an interpretation made by some reporters of the hadeeth and was not part of the Prophet’s saying. This might have been the case in the beginning, and afterward the Prophet ﷺ decisively and explicitly forbade such sales. It was narrated on the authority of Jaabir (may Allah be pleased with him) that the Prophet ﷺ forbade the sale of dates until they become fully ripe, as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim.
Zayd ibn Thaabit (may Allah be pleased with him) used to act upon this prohibition; he (may Allah be pleased with him) did not sell the fruits of his palm trees till Pleiades appeared, marking the beginning of summer, when the wheatear became hot in Hijaaz and fruits became fully ripe. The Laws of Islam-approved criterion is the ripeness of the dates and the appearance of the Pleiades was a mere sign of the season of such ripeness.
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2198

Anas ibn Maalik (may Allah be pleased with him) said: Allah's Messengerﷺ forbade the sale of fruits till they are almost ripe. He (may Allah be pleased with him) was asked what is meant by 'are almost ripe.' He (may Allah be pleased with him) replied, "Till they become red." Allah's Messenger ﷺ further said, "If Allah caused the fruits to go bad and spoil, what right would one have to take the money of his fellow Muslim brother (i.e., the buyer)?"
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2201

Aboo Sa’eed Al-Khudree and Aboo Hurayrah (may Allah be pleased with them) narrated:
Allah's Messenger ﷺ appointed somebody as a governor of Khaybar. That governor brought to him an excellent kind of dates (from Khaybar). The Prophet ﷺasked, "Are all the dates of Khaybar like this (i.e., in terms of quality)?" He replied, "By Allah, no, O Allah's Messengerﷺ! But we barter one Saa‘ of this (type of dates) for two Saa‘s of dates of ours and two Saa‘s of it for three of ours." Allah's Messengerﷺ said, "Do not do so (as that is a kind of Ribaa) but sell the mixed dates (of inferior quality) for money, and then buy fine (high-quality) dates with that money."
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Commentary : Allah, Exalted is He, has permitted for His servants to earn their living by trade, but deemed Ribaa (i.e., interest, usury) prohibited. Hence, the Prophet ﷺ forbade some commercial transactions lest Muslims should fall into Ribaa, directly or indirectly.
In this hadeeth, Aboo Sa’eed Al-Khudree and Aboo Hurayrah (may Allah be pleased with them) narrated that the Prophet ﷺ appointed Sawaad ibn Ghaziyyah (may Allah be pleased with him) as the governor for Khaybar, a northern area of Al-Madeenah where the fortresses of the Jews were located, and it was conquered after the Pact of Al-Hudaybiyyah on the first of Muharram 7 A.H. Sawaad (may Allah be pleased with him) came to the Prophet ﷺ with “Janeeb dates”, high-quality dates, and it was also said that the hadeeth rather referred to Sulb dates. The Prophet ﷺ asked him: "Are all the dates of Khaybar like this (i.e., in terms of quality)?" The man said: “No, Allah, O Messenger of Allah, but we barter one Saa‘ of Janeeb dates for two Saa‘s of dates of ours and two Saa‘s of Janeeb dates for three of ours,” meaning that they exchanged one Saa‘of Janeeb dates for two Saa‘s of low-quality dates, and two Saa‘s of Janeeb dates for three Saa‘s of low-quality dates. The Prophet ﷺ forbade him from doing so and commanded him instead to sell the low-quality dates for Dirhams, and then buy with his money the Janeeb dates, to be done in two separate sale transactions, to avoid falling into Ribaa Al-Fadhl (i.e., excess charged in the event of a barter of specific homogenous commodities of different quality or quantity).
It was deemed prohibited as per the laws of Islam with regard to six categories of commodity, as recorded in Saheeh Muslim. The Prophet ﷺ said: “Gold may be paid for by gold, silver by silver, wheat by wheat, barley by barley, dates by dates, salt by salt, like by like, provided that the payment is made hand to hand. If the exchanged commodities are dissimilar, sell as you wish as long as the payment is made on the spot.”
It is deduced from the hadeeth that it is prohibited to take excess of weight or measure in an exchange of a homogenous commodity of a different quality or quantity.
It also highlights that when the Prophet ﷺ forbade something that had lawful alternatives, he ﷺ used to refer to such alternatives.
It is also inferred from the hadeeth that ignorance of a prohibition warrants pardon until one obtains knowledge of it.
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2207

Narrated Anas ibn Maalik (may Allah be pleased with him):
Allah's Messengerﷺforbade Muhaaqalah (i.e., a sale in which grains in ears are sold for dry (processed) grain), Mukhaadharah (i.e., the sale of the unripe crops), Mulaamasah (i.e., a sale which become binding on seller if he just touches the object), Munaabadhah (i.e., a sale which is considered complete if one party just throw his garment to another party), and Muzaabanah (i.e., a sale of fresh fruit for an estimated equivalent weight of dried fruit)..

Commentary :
Islam came to eradicate the evil traces of the pre-Islamic era and forbid the sales that contravened the Laws of Islam, involved injustice, and yielded no benefits.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) underlined that the Messenger of Allah ﷺ forbade the Muhaaqalah sale, which was the sale of wheat while still in its ear in return for a certain known measure of wheat.
He ﷺ also forbade Mukhaadarah, which referred to the sale of crops before they become ripe and ready for consumption.
He ﷺ also forbade Mulaamasah, which referred to a way of selling practiced before Islam whereby a buyer purchased clothes or otherwise without seeing it properly with the condition that he was disentitled to annul the sale after properly seeing the purchased commodity; whenever he touched it, the sale became binding.
He ﷺalso forbade Munaabadhah, which is an Arabic word derived from the root ‘Na-ba-dha’, denoting throwing. It refers to a way of selling practiced before Islam, whereby a buyer said to a seller, ‘I shall buy whatever garment you throw at me for such-and-such a price”.Thus, throwing the commodity at the buyer became the seller’s consent to conclude the purchase, and the buyer became obliged to buy it.
He ﷺ also forbade Muzaabanah, which is a transaction whereby an owner of fruit trees sold his fruit for an estimated equivalent weight of the dried fruit, such as palm fruit for dates or grapes for raisins. The Prophet ﷺ deemed such transactions forbidden, but excluded one form known as Bay‘ Al-‘Ariyyah (i.e., a sale of unpicked and unripe fruits, usually dates, for an estimated weight of picked and ripe fruit on the ground based on dry measurement).
It was reported that Zayd ibn Thaabit (may Allah be pleased with him) said: “The Prophet ﷺ gave a legal concession in case of the ‘Ariyyah sale, selling dry dates for fresh ones after measuring them out.” [Saheeh Al-Bukhaaree and Saheeh Muslim].
This refers to a sale whereby the owner of an orchard grants a poor person, who has no palm trees of his own nor cash to buy fresh dates for his household consumption, the (fresh) dates of his palm tree in return for a payment of surplus dry dates made by the poor person. It is a barter of the owner’s fresh dates of one or two palm trees, for instance, for an estimated weight of surplus dates that the poor person had left, to avail himself of the fresh dates like those who could afford to buy them. The Prophet ﷺ gave a legal concession to conduct the sale of ‘Arayah for an estimated weight of dry dates, provided that they were less than five Wasaqs, as narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) in Saheeh Al-Bukhaaree and Saheeh Muslim, and the Wasaq equaled 60 Saa‘s.
The hadeeth forbade a number of sales and financial transactions that involved Gharar (i.e., risk and uncertainty) and ambiguity.
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2212

Hishaam ibn ‘Urwah narrated on the authority of his father, who heard ‘Aa’ishah (may Allah be pleased with her) saying, "Allah, Exalted is He, Says (what means): {And whoever, [when acting as guardian], is self-sufficient should refrain [from taking a fee]; and whoever is poor - let him take according to what is acceptable.} [Quran 4:6] This ayah was revealed concerning the guardian of the orphans who looks after them and favorably manages their financial affairs. If such guardian is poor, he may avail himself of the orphan’s wealth within what is just and reasonable, (according to his work).
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Commentary : Since an (underage) orphan is unable to manage his own financial affairs, it is prescribed to appoint a guardian to shoulder that task on his behalf, to dispose of his financial (and legal) affairs and preserve his wealth. Allah, Exalted is He, commanded the guardian of the orphan to preserve the orphan’s wealth. The Laws of Islam also forbade the guardian from substituting (his) worthless items of wealth for the good and superior items of wealth owned by the orphan under his guardianship.
In this hadeeth,the Mother of Believers ‘Aa’ishah (may Allah be pleased with her) explained the meaning of the ayah that reads (what means): {And whoever, [when acting as guardian], is self-sufficient should refrain [from taking a fee]; and whoever is poor - let him take according to what is acceptable.} [Quran 4:6].She (may Allah be pleased with her) stated that it was revealed regarding the orphan's guardian who is entrusted with taking care of him, tending to his needs, and preserving and managing his wealth. The ayah means that if a guardian of an orphan, whose father died before he reached puberty, has personal wealth to fulfill his own needs and dispense with the orphan’s wealth, i.e., not taking fees in return for managing the orphan’s financial affairs on his behalf, he should do so and graciously refrain from taking fees. However, if the guardian is poor, it is allowable for him to avail himself of the orphan’s wealth reasonably, i.e., taking only the fees that he needs without transgressing the proper limits, leading to the loss of the orphan's wealth.
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2213

Jaabir (may Allah be pleased with him) narrated:
Allah's Messengerﷺ gave preemption (to a partner) in every joint property, but if the boundaries of the property were demarcated or the ways and streets were fixed, then there was no pre-emption.
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Commentary : The Islamic Laws of Islam fosters whatever preserves people’s interests and perpetuates their mutual amiability, especially partners. Therefore, the Laws of Islam grants the right of Shuf‘ah or pre-emption to a partner and co-owner of a joint property, if the other partner or co-owner wishes to sell his share, according to specific rules and conditions.
In this hadeeth, Jaabir ibn ‘Abdullah underlined that the Prophet ﷺ affirmed the right of Shuf‘ah or pre-emption in any jointly owned property that is dividable, such as: real estate, land, and the like, but was not divided. The term Shuf‘ah refers to the right of purchasing before others the share of one’s partner and co-owner. If a co-owner is selling his share in a jointly owned house or land for example, the other co-owner has more right to buy this share for the same price. The right of pre-emption is established for any property, be it real estate or land, which is not divided up, but each share is well-defined. If the shares are well-defined and each co-owner knows his share, and ‘the boundaries of the joint property were demarcated or the ways and streets were fixed,’ the right of pre-emption is not established for any of them, and each is entitled to sell his share to whomever he wishes.
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2217

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "Prophet ﷺ Ibraaheem (Abraham) migrated with Sarah and entered a village\townwhere there was a king or a tyrant. (The king) was told that Ibraaheem had entered (the village\town) accompanied by a woman who was one of the most charming women. So, the king sent for Ibraaheem and asked, 'O Ibraaheem! Who is this lady accompanying you?' He replied, 'She is my sister, meaning his sister in faith.' Then Ibraaheem returned to her and said, 'Do not contradict my statement, for I have informed them that you are my sister. By Allah, there are no true believers on this land except you and I.' Then Ibraaheem sent her to the king. When the king tries to approach her, she got up, performed ablution, prayed and said, 'O Allah! If I have believed in You and Your Messengerand have guarded my private parts from everybody except my husband, then please do not let this pagan overpower me.' On that, the king had a seizure and started moving his legs violently. Seeing the king’s condition, Sarah said, 'O Allah! If he should die, people will say that I have killed him.' The king regained his powerand proceeded towards her but she got up again and performed ablution, prayed and said, 'O Allah! If I have believed in You and Your Messenger and have guarded my private parts from all men except my husband, then please do not let this pagan overpower me.' The king again had a seizure and started moving his legs violently. On seeing that state of the king, Sarah said, 'O Allah! If he should die, people will say that I have killed him.' The king got either two or three seizures, and after recovering from the last one he said, 'By Allah! You have sent a devil to me! Take her to Ibraaheem and give her a slave-girl.' So, she came back to Ibraaheem and said, 'Allah humiliated the pagan and gave us a slave-girl for service."
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Commentary :
Allah, Exalted is He, defends those who believe in Him, and supports them by His grace and kindness, granting them victory over their enemies if they duly relied on Him and declared their utter weakness, powerlessness, and need for His help, support, and strength. Prophet Ibraaheem (Abraham) and his wife Sarah duly relied on Allah, Exalted is He.
In this hadeeth, the Prophet ﷺ related the story of Ibraaheem Al-Khaleel (i.e., the close friend of Allah) when he travelled with his wife Sarah, who was a charming woman endowed with a remarkable beauty, to a town ruled by a tyrant king. Upon hearing of her beauty, the king summoned Prophet Ibraaheem and asked him about Sarah. Prophet Ibraaheem said: “She is my sister,” meaning his sister in faith. Prophet Ibraaheem did not tell him that she was his wife because he realized that this tyrant wanted Sarah for his own evil intentions. Knowing his reputation, Prophet Ibraaheem knew that he would be reluctant to harm a man’s sister, but would not hesitate to harm his wife! It was also said that he knew that the king would have killed him, taken her away from him, or forced him to divorce her. Afterward, Ibraaheem said to her: “Do not contradict my statement,’ meaning ‘if this king asked you about me, do not say that I am your husband.’ He clarified to her that he was truthful, because she was essentially his sister in faith. He made an oath that there were no true believers in that land except him and her. His intention was to opt for Tawriyyah (i.e., indirect speech; when a speaker says something that has an apparent meaning that the listener would understand, and another hidden meaning that the speaker intends) to spare himself and his wife the evil of this tyrant had he known that she was his wife. His saying “There are no true believers in this land except you and I,” does not contradict the ayah that reads (what means): {And Lut believed him.} [Quran 29:26]. This is because Prophet Ibraaheem (peace be upon him) meant that there were no true believers in that town except them, and Prophet Lut was not there with them.
Then, Ibraaheem sent her to the king. The version of the hadeeth recorded in Saheeh Muslim reads: “… Ibraaheem stood in prayer,” meaning that he hastened to stand before his Lord in prayer (to seek His help and protection for his wife). When the king approached her, she got up, performed ablution, prayed and said, ‘O Allah! If I have believed in You and Your Messenger,’ meaning Prophet Ibraaheem. In fact, she was not doubtful of her belief in him, but mentioned it as an assumption to humble herself. She added: “… and have guarded my private parts from everybody’, meaning guarded herself against sin, ‘and enjoyed that which is lawful with my husband, … do not let this pagan overpower me.’ On that, the king had a seizure,’ meaning he suffered from shortness of breath, was nearly suffocated, his snorting could be heard, ‘and started moving his legs violently,’ out of pain. Seeing the condition of the king, Sarah said, 'O Allah! If he should die, people will say that I have killed him.' Allah, Exalted is He, relieved him of the pain, but after regaining his power, he approached her again! She got up again, performed ablution, recited the same supplication, and he again had a seizure. On seeing that state of the king, Sarah supplicated Allah, Exalted is He, to save him lest people would accuse her of killing him, and He relieved him. The king got either two or three seizures, and after recovering from the last one he said, 'By Allah! You have sent a devil to me!’Before Islam, people venerated the Jinn, and attributed to them all supernatural events and actions, and such seizures, which were similar to an epileptic seizure, fit the profile.
He added, ‘Take her to Ibraaheem and give her a slave-girl,’ meaning Hajar, the mother of Prophet Ismaa’eel (Ishmael).
So, she came back to Ibraaheem and said, 'Allah humiliated the pagan and gave us a slave-girl for service.’
It is deduced from the hadeeth that it is allowable to opt for Tawriyyah and that indirect speech is a safe way to avoid lies.
It is also inferred therefrom the permissibility of beseeching Allah, Exalted is He, by means of one’s good deeds, the greatest of which is one’s faith in Him.
The hadeeth also underlines the protection and help of Allah, Exalted is He, for whoever implores Him sincerely, and that He answers sincere supplications with miracles to foster the supplicant’s faith, and reinforce his belief, submission, and reliance on Allah, Exalted is He.
It is deduced from the hadeeth that a gift given by a disbeliever is valid, and that it is permissible to accept it.
It is also inferred that it is allowable to accept a gift offered by unjust kings.
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2219

Sa‘d (may Allah be pleased with him) narrated that his father said: ‘Abdul-Rahmaan ibn ‘Awf said to Suhayb, 'Fear Allah and do not ascribe yourself to somebody other than your father.' Suhayb (may Allah be pleased with him) replied, 'I would not like to say it even if I were given a great fortune, but I say I was kidnapped in my childhood.’”
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Commentary : Islam assigned a special care and attention to lineages, commanded their preservation and protection, and prescribed laws and legislations to protect them from potential mixing of progeny. One of these laws and legislationsis the prohibition of affiliating oneself to other than his biological father.
In this hadeeth, the Companion ‘Abdul-Rahmaan ibn ‘Awf warned Suhayb Al-Roomee (may Allah be pleased with them) against attributing himself to other than his biological father, after reminding him to fear Allah, Exalted is He. Suhayb (may Allah be pleased with him) used to attribute himself to Sinaan ibn Maalik ibn ‘Abd ‘Amr ibn ‘Aqeel, affiliating himself all the way to Al-Nimr ibn Qaasit, and saying that his mother belonged to the Banee Tameem tribe. In fact, he (may Allah be pleased with him) was a non-Arab because he (was captured by the Romans in his early childhood, and) grew up among the Romans, and learned their language.
‘Abdul-Rahmaan ibn ‘Awf forbade Suyahb (may Allah be pleased with them) from doing so, assuming that he was attributing himself to other than his real father, being a violation of the Laws of Islam. However, Suhayb (may Allah be pleased with him) explained to him that he was not attributing himself to other than his real father and said, ‘I would not like to say it even if I were given a great fortune, but I say I was kidnapped in my childhood.’ His father worked for the Persian king Khosrau, who appointed him as a governor of Al-Ubullah (Apologou), located in present-day Mosul in Iraq. The Romans raided the city and captured Suhayb (may Allah be pleased with him). He was captured by the Romans in his early childhood and learned their language. He was then bought and brought to Makkah by a man from Kalb tribe, and was then bought and freed by ʻAbdullah ibn Judʻaan.
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2223

Narrated Ibn ‘Abbaas (may Allah be pleased with him): It was once brought to the attention of ‘Umar (may Allah be pleased with him) that a certain man sold Khamr (i.e., intoxicants). Furiously, ‘Umar said, "May Allah curse so-and-so! Does not he know that Allah's Messengerﷺsaid, 'May Allah curse the Jews; Allah, Exalted is He, had forbidden them from eating the fat of animals but they melted it and sold it."
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Commentary : Allah, Exalted is He, deemed Khamr (i.e., intoxicants) forbidden, and the Prophet ﷺ made it clear that the prohibition of Khamr included the prohibition of selling, buying, and carrying it, and the same goes for cunning circumventions of the Laws of Islam ruling, by changing its name and the like.
In this hadeeth, ‘Abdullah ibn ‘Abbaas stated that it was brought to the attention of the Caliph ‘Umar ibn Al-Khattaab (may Allah be pleased with them) that a man sold Khamr, and the man was Samrah ibn Jundub (may Allah be pleased with him), as recorded in Saheeh Muslim. There are three different opinions regarding how Samrah (may Allah be pleased with him) sold Khamr. First, it was said that he (may Allah be pleased with him) took it from some people who belonged to the People of the Book (i.e., Jews and Christians) as Jizyah, or obtained it as part of his share in the spoils of war or the like, and he sold it to them, believing that it was permissible. Second, it is possible that he (may Allah be pleased with him) sold (grape) juice to someone who used to make Khamr for people. Grape juice or grapes may be referred to as Khamr, for they are used to manufacture it. Third, it is also possible that he (may Allah be pleased with him) made grape vinegar and sold it, mistakenly believing it to be permissible. Upon knowing that, ‘Umar (may Allah be pleased with him) was furious and said, "May Allah curse so-and-so,’ meaning ‘may Allah destroy him.’ He (may Allah be pleased with him) did not intend to actually invoke the curse of Allah on him, but this expression was commonly used by the Arabs for reproach. He (may Allah be pleased with him) added: ‘Does not he know that Allah's Messenger ﷺ said, 'May Allah curse the Jews; Allah, Exalted is He, had forbidden them from eating the fat of animals,’ meaning dead animals or cows and sheep; Allah, Exalted is He Says (what means): {and of the cattle and the sheep We prohibited to them their fat,} [Quran 6:146],“but they melted it and sold it.” They melted their fat and sold it to cunningly circumvent the divine command. Accordingly, they incurred the curse of Allah, Exalted is He. This is because Allah, Exalted is He, deemed Khamr ritually impure and unlawful. Therefore, it is impermissible to sell, buy, or avail oneself of its price, just like other ritually impure and unlawful objects, such as: dead animals, blood, stool, and urine. This is why the hadeeth likened the one who sells Khamr and avails himself of its price to the Jews who sold the forbidden fat and availed themselves of its price, even though it was prohibited for them to consume such fat and it was deemed ritually impure, just like Khamr and dead animals as per the laws of Islam. Therefore, those who sell Khamr and avail themselves of its price are likened to the Jews who sold fat and availed themselves of its price.
It is deduced from the hadeeth that the means and ways leading to what is deemed unlawful as per the laws of Islam are declared unlawful as well.
It is also inferred therefrom the that it is permissible to draw analogies between similar situations.
It is also deduced that when the Laws of Islam deems something unlawful, the same ruling applies to its price.
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2225

Sa’eed ibn Abee Al-Hasan said: “While I was with Ibn ‘Abbaas (may Allah be pleased with them) a man came and said, "O father of ‘Abbaas! I earn my living by making these images." Ibn ‘Abbaas (may Allah be pleased with them) said, "I will tell you only what I heard from Allah's Messenger ﷺ.I heard him saying, 'Whoever makes an image will be punished by Allah till he brings it back to life, and he will never be able to do so!’ Hearing this, that man heaved a sigh and his face turned pale. Thereupon, Ibn ‘Abbaas (may Allah be pleased with them) said to him, "What a pity! If you insist on taking image-making as a profession, I advise you to make images of trees and any other unanimated objects.”
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Commentary : A Muslim is urged to consume only lawful earnings and keenly seek lawful means of earning a living; a body that has been nourished with what is unlawful deserves to be thrown into Hellfire, as the Prophet ﷺ said.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions)Sa’eed ibn Abee Al-Hassan related that a man went to ‘Abdullah ibn ‘Abbaas (may Allah be pleased with them), asking him about the lawfulness of his profession through which he earned a living, and he used to make statues and images. Ibn ‘Abbaas (may Allah be pleased with them) told him that he would only answer him with what he had heard from the Prophet ﷺ, 'Whoever makes an image will be punished by Allah till he brings it back to life, and he will never be able to do so!’ Allah, Exalted is He, will command the makers of statues and images, to bring back to life the animated beings in their images and statues. These image makers will be punished until they do as commanded, and obviously, they would never be able to bring them back to life! Thus, they would continue to receive such punishment endlessly. Upon hearing that, the man heaved a sigh and his face turned pale, out of fear of such severe punishment. Thereupon, Ibn ‘Abbaas (may Allah be pleased with them) said to him, ‘What a pity!’ The Arabic word used in the hadeeth is ‘Wayhaka,’ which literally means ‘Woe to you’, and may be translated as ‘What a pity’ or ‘May Allah be Merciful to you.’ It was commonly used to remark on a situation of a person who inadvertently incurs a disaster. He (may Allah be pleased with them) added: “If you insist on taking image-making as a profession, I advise you to make images of trees and any other unanimated objects,” for making such images is permissible.
It is deduced from the hadeeth that it is prohibited to make images of animated things and take it as a profession to earn a living.
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2227

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said, "Allah says, 'I shall be the opponent of three persons on the Day of Resurrection: -1. One who makes a covenant in My Name, but proves treacherous. -2. One who sells a free person (as a slave) and consumes the price, -3. And one who employs a laborer and gets the full work done by him but does not pay him his wages.' "
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Commentary : Islam regulates the interactions and transactions between people to preserve their rights, and establish justice in the Muslim community. It sternly warns against unlawful interactions and transactions, urges Muslims to avoid them, and underlines their evil consequences.
In this hadeeth, the Prophet ﷺ stated that Allah, Exalted is He, said that there are three categories of people who commit evil deeds warranting His wrath on the Day of Resurrection, and this is a stern warning, because whoever has Allah, Exalted is He, as his opponent will inevitably incur utter loss.
The first category is those who make a covenant or swear an oath by the Name of Allah, and then break it. Allah, Exalted is He, commanded Muslims to honor and fulfill their covenants and oaths; He Says (what means): {And fulfill [every] covenant. Indeed, the covenant is ever [that about which one will be] questioned.} [Quran 17:34]. Moreover, the Prophet ﷺ said: “Every perfidious one will have a standard on the day of resurrection by which he will be recognized.” [Al-Bukhaaree and Muslim].
The second category includes those who knowingly sell a free Muslim man as a slave, and consume the earnings, meaning availing oneself of such money. The hadeeth made reference to ‘consumption’ in particular because this is the most fundamental way of availing oneself of the earnings, and the need to satisfy one’s hunger may force a person to commitprohibitions and violations of the Laws of Islam. The sin is grave when a Muslim man knowingly sells a free Muslim man as a slave, because all Muslims are held on an equal standing in terms of inviolability and sanctity, and a Muslim has rights over his fellow Muslims: to support him, refrain from doing injustice to him, be sincere to him, and abstain from handing him over to an oppressor. The worst act of injustice to be done to a fellow Muslim is to enslave him or imperil him to such a fate. Whoever sells a free Muslim as a slave, has deprived him of his right to dispose of what Allah, Exalted is He, has deemed lawful to him and forced him into a life of humiliation and slavery; this is why it is a serious sin.
The third category comprises the employers who hire workers to perform certain tasks, and after the work is done, they refuse to pay them the due wages, because such workers had trusted the employers’ honesty. If the employer betrays his trust, Allah, Exalted is He, punishes him Himself, and because the employer availed himself of the worker’s service in return for no compensation; he has unlawfully devoured his wealth. This is one of the worst and most grievous acts of injustice.
It is noteworthy that mentioning the three categories in this hadeeth does not mean that Allah, Exalted is He, will not be the opponent of all wrongdoers, but He wanted to lay a special emphasis on these three categories, given the fact that they all share the heinous trait of treachery, being one of the worst, immoral qualities.
It is deduced from the hadeeth that Islam declares selling a free person a serious crime and major sin, because such stern warnings are only associated with major sins.
It is also inferred therefrom that boldly swearing false oaths, breaking covenants and oaths, and denying a hired worker’s wages are grave sins.
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2234

Narrated Aboo Hurayrah (may Allah be pleased with him) I heard the Prophet ﷺ saying, "If a slave-girl of yours commits Fornication and her sin is proved, she should be lashed, and after that nobody should blame her, and if she commits Fornication the second time, she should be lashed and nobody should blame her after that, and if she commits the offense for the third time and her sin is proved, she should be sold even for a hair rope (i.e., for a very cheap price). "
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Commentary : The Hadd (i.e., the corporal punishment determined by the Islamic Laws of Islam) for Fornication (i.e., illicit sexual intercourse) prescribed for a slave woman is half of the Hadd prescribed for a free woman. Allah, Exalted is He, Says (what means): {But once they are sheltered in marriage (i.e., married), if they should commit adultery, then for them is half the punishment for free [unmarried] women.} [Quran 4:25].
A perpetrator of Fornication is subjected to the prescribed Hadd each time (s)he commits Fornication.
In this hadeeth, the Prophet ﷺ commands the owner of a slave-girl, who commits Fornication and her sin is verified by means of evidence, pregnancy, or confession, to subject her to the prescribed Hadd, i.e., 50 lashes, and she should not be rebuked or blamed afterward for her sin from which she had repented, because the application of the Hadd expiates her sin. If she commits Fornication again, she should be subjected to the Hadd again, and should not be rebuked or blamed for her sin afterward as well. If she commits Fornication for a third time, her master is urged to sell her even for a hair rope (i.e., for a very cheap price), after subjecting her to the Hadd ofFornication. It was not mentioned in the third time because it is understood from the previous references. He is urged to sell her for any price, no matter how low it is. This is meant as to stress that he is strongly advised to sell her and indicate that is not considered a waste of money, because she has become dissolute and rectifying her conduct would be a difficult task. Moreover, a pious Muslim is urged to refrain from keeping the company of dissolute sinners and to keep away from them. Therefore, he is urged to sell such a slave-girl so she would (have a chance for a new beginning in which she would) adhere to chastity with her new master or she would be deterred by his status, kindness, or generosity towards her, or he may marry her off to someone or the like.
It is deduced from the hadeeth that a master is entitled to subject his slave to the prescribed Hadd.
It is also inferred therefrom that a sinner must not be blamed or rebuked for his sin, especially if he was subjected to the prescribed Hadd.
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2236

Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him): I heard Allah's Messengerﷺ in the year of the Conquest of Makkah, saying, "Allah and His Messenger made unlawful the trade of Khamr, dead animals, pigs and idols." People asked, "O Allah's Messengerﷺ! What about the fat of dead animals, for it was used for greasing boats and varnishing hides; and people use it for lights?" He ﷺ said, "No, it is lawful." Allah's Messengerﷺ further said, "May Allah curse the Jews, for Allah deemed the fat (of animals) unlawful to them, yet they melted the fat and sold it and consumed its price."
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Commentary : Allah, Exalted is He, deemed lawful that which is good, and deemed unlawful that which is evil, with regards to food, beverages, earnings, trade, and so on.
In this hadeeth, Jaabir ibn ‘Abdullah(may Allah be pleased with him) informed us that in 8 A.H., during which Makkah was conquered, the Prophet ﷺ prohibited the sale of intoxicants in all its forms, dead animals,some birds, pigs, and idols, i.e., three-dimensional statues, because they are a means leading to Shirk (i.e., associating partners to Allah in worship), whether by imitating Him in creation or worshipping such idols like people did in the pre-Islamic era. People informed the Prophet ﷺ that the fat of dead animals was used for greasing boats and varnishing hides; people would use it for lights. The Prophet ﷺ informed them that this was strictly prohibited because Allah, Exalted is He, deemed dead animals unlawful in His Book. Afterward, the Prophet ﷺ said: “May Allah curse the Jews,” meaning, may Allah destroy and curse them, “for Allah deemed the fat (of animals) unlawful to them,’ meaning the fat of dead animals or that of cattle and sheep; Allah, Exalted is He Says (what means): {and of the cattle and the sheep We prohibited to them their fat,} [Quran 6:146]. “Yet they melted the fat and sold it and consumed its price,” to cunningly circumvent their divine law. Therefore, they incurred the curse of Allah, Exalted is He. This serves as a warning against circumventing the prohibitions like the Children of Israel did.
It is deduced from the hadeeth that the means leading to what is prohibited are declared prohibited as well.
It is also inferred therefrom that when something is deemed unlawful as per the laws of Islam, its price is deemed unlawful accordingly.
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Gaber said, "A man came to the Prophet ﷺ and said, 'O Messenger of Allah, what are the two things quite unavoidable?' He replied, 'He who dies without associating anything with Allah will enter Paradise and he who dies associating anything with Allah will enter Hell.'".

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

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

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

102

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

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

106

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

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

107

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

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

110

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Book of Hadith