| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2543

Narrated Aboo Hurayrah (may Allah be pleased with him)
I have loved the people of the tribe of Banee Tameem ever since I heard, three things, Allah's Messengerﷺ said about them. I heard him saying, ‘These people (of the tribe of Banee Tameem) would stand firm against Al-Dajjaal." When the Sadaqah (i.e., charity) from that tribe came, Allah's Messengerﷺ said, "These are the Sadaqaat (i.e., Zakaah and charity) of our folk." ‘Aa’ishah (may Allah be pleased with her) had a slave-girl from that tribe, and the Prophet ﷺsaid to her, "Manumit her as she is a descendant of Prophet Ismaa‘eel (Ishmael).”
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Commentary :
The Prophet ﷺ used to hold people in due regard and laud their good qualities to win their hearts and underline their qualities which merited praise.
In this hadeeth, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that he (may Allah be pleased with him) loved the Banee Tameem, an Arab tribe, since the moment he heard the Prophet ﷺ lauding three of their good qualities.
First, they would stand firm against Al-Dajjaal when he emerges. Linguistically, the Arabic word ‘Dajjaal’ denotes concealment and deception, because he is a liar who covers up the truth, conceals it, and reveals falsehood. He will be a human being whose emergence will be one of the major signs of the Last Hour. His emergence shall be a trial and test for people, for Allah, Exalted is He, will grant him some abilities that are exclusive to Him such as: the resurrection of the dead person whom he shall kill, the time of prosperity and affluence that he will usher in, his heaven and fire, and his two rivers. Moreover, the treasures of the land will follow him, and he will command the sky to rain and the plants to grow, and they will comply. All of that shall happen by the power and will of Allah, Exalted is He, as a Fitnah and trial for people.
Second, when their Zakaah and charity funds were brought to the Prophet ﷺ, he ﷺ said: “These are the Sadaqaat (i.e., Zakaah and charity) of our folk." He ﷺ attributed them to himself because their lineage intersects with the Prophet’s, as they both can be traced back to Ilyaas ibn Mudhar.
Third, he ﷺ attributed them to Prophet Ismaa‘eel (Ishmael). ‘Aa’ishah (may Allah be pleased with her) had a slave-girl from that tribe, taken prisoner in one of the battles, and the Prophet ﷺsaid to her, "Manumit her as she is a descendant of Prophet Ismaa‘eel (Ishmael).”
It is inferred therefrom that it is allowable to take Arab captives as prisoners of war and retain ownership of them as is the case with non-Arab captives.
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2548

Narrated Aboo Hurayrah:
Allah's Messengerﷺ said, "A pious slave gets a double reward." Aboo Hurayrah (may Allah be pleased with him) added: “By Him in Whose Hands my soul is but for Jihaad, Hajj, and my duty to serve my mother, I would have loved to die as a slave”.
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Commentary :
The Prophet ﷺ keenly urged slaves to obey their masters, for Allah, Exalted is He, does not allow a doer’s good deed to go unrewarded. When a slave shoulders great burdens and duties and carries them out as due, aspiring to the reward of Allah, Exalted is He, He shall reward him handsomely.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) stated that the Prophet ﷺsaid, "A pious slave gets a double reward,” meaning the slave who serves his master duly and fulfills his rights over him, and also honors the rights of Allah over him, i.e., worship, earns a double reward; one for his service to his master and aspiring to the rewards of Allah, Exalted is He, and the second is for his worship, like any obedient servant of Allah who fulfills the rights of his Lord over him. It was also said that such a slave earns a double reward if he serves his master with what constitutes obedience to Allah, Exalted is He, such as the service of the needy and weak people, when his master commands him to do so.
Afterward, Narrated Aboo Hurayrah (may Allah be pleased with him) “By Him in Whose Hands my soul is, but for Jihaad, Hajj, and my duty to serve my mother, I would have loved to die as a slave.” He (may Allah be pleased with him) stated that had not it been for the (abundant rewards of) Jihaad, Hajj, and dutifulness towards one’s mother, observed by a free Muslim man, he (may Allah be pleased with him) would have loved and chosen to die as a slave to earn such great rewards. The reward of a good slave is after that of Jihaad, Hajj, and dutifulness towards one’s parents, because a slave is unable to perform such great acts of worship except with the permission of his master, who may hinder or prevent him from performing them.

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2551

Aboo Moosaa (may Allah be pleased with him) narrated:
The Prophet ﷺ said, "A Mamlook (i.e., slave) who worships his Lord in a perfect manner, and is dutiful, sincere and obedient to his Saiyyid (i.e., master), will get a double reward."
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Commentary :
The Prophet ﷺ keenly urged slaves to obey their masters, for Allah, Exalted is He, does not allow a doer’s good deed to go unrewarded. When a slave shoulders great burdens and duties and carries them out as due, aspiring to the reward of Allah, Exalted is He, He shall reward him handsomely.
In this hadeeth, the Prophet ﷺ underlined that a slave who worships and obeys Allah, Exalted is He, as due, fulfills the rights of his master, and displays sincerity and obedience to him, within what is permissible as per the laws of Islam, earns a double reward; one for his service of his master and aspiration to the rewards of Allah, Exalted is He, and also the reward of worship, like any obedient servant of Allah who fulfills the rights of his Lord over him.
The hadeeth urges slaves to perfect their adherence to and performance of the worshipful acts and be sincere in this regard.
It is also deduced from the hadeeth that obedience to Allah, Exalted is He, is more imperative and takes precedence over the obedience to any created being, as it was given priority in the hadeeth.
It also underlines the vast and all-inclusive nature of the divine mercy and grace bestowed by Allah, Exalted is He, on His servants, and the multiplication of their rewards.
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2552

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "You should not say, 'Feed your lord (Rabbaka), help your lord in performing ablution, or give water to your lord, but should say, 'my master (e.g., Feed your master instead of lord etc.) (Saiyyidee), or my guardian (Mawlaaiy), and one should not say, my slave (‘Abdee), or my girl-slave (Amatee), but should say, my lad (Fatayaa), my lass (Fataatee), and 'my boy (Ghulaamee).
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Commentary :
In this Hadeeth, the Prophet ﷺ underlined some guidelines for the Islamic etiquette of speech that instillshumility within Muslims’ hearts. He ﷺ highlighted the proper titles that should be used when masters and slaves address one another. He ﷺ forbade slave-owners to address their slaves or those owned by others using the title ‘lord’ in reference to a master or slave-owner, saying, ‘Feed your lord (Rabbaka), help your lord in performing ablution, or give water to your lord,’ and instructed them to rather use the title master (Saiyyid) or guardian (Mawlaa).
Moreover, he ﷺ forbade slave-owners to address their slaves saying, “my slave (‘Abdee), or my girl-slave (Amatee),” because absolute servitude is exclusive to Allah, Exalted is He, “but should say, my lad (Fatayaa), my lass (Fataatee), and my boy (Ghulaamee).”
The wisdom behind the prohibition is this regard is that human beings are required to devote their worship exclusively to Allah, Exalted is He, their One and Only Lord, and to refrain from associating any partners with Him, and therefore it is disliked to address someone as ‘lord’, lest one should fall into Shirk (i.e., associating partners with Allah). There is no difference in the relevant ruling when the addressee is a slave or a free man. As for what is not taken as an object of worship, such as animals and inanimate objects, it is not disliked to refer to their owner as ‘Rabb,’ which literally means lord, like saying the lord of the house for instance.
As for the fact that the title Rabb was used in His Saying (which means): {"Mention me before your Rabb (lit., lord)."} [Quran 12:42], and His Saying {Return to your Rabb (lit., lord).} [Quran 12:50], it was used to indicate the permissibility of using the title, and the prohibition in this hadeeth aims to urge Muslims to adhere to the becoming Islamic etiquette of speech and (graciously refrain from using it since), being a non-prohibitively disliked act rather than forbidden. It could also mean that a Muslim is forbidden from the excessive and habitual use of such titles, but it does not indicate deeming it strictly forbidden when used occasionally.
It is deduced from the hadeeth that a Muslim is required to abide by the Islamic etiquette of speech even if the wording does not involve any violation of the Laws of Islam..

2557

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "When your servant brings your meals to you then if he does not let him sit and share the meals, then he should at least give him a mouthful or two mouthfuls of that meal or bits of the food, as he has prepared it."
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Commentary :
The Prophet ﷺ taught us the Islamic etiquette of dealing with servants and the less fortunate, and urged Muslims to treat them well and honor them.
In this hadeeth, the Prophet ﷺ instructed Muslims to abide by refined Islamic etiquette when interacting with one’s servants and slaves. He ﷺ enjoined a master or slave-owner to invite the servant, who serves him food, to join him for the meal that he has prepared and cooked. If he cannot invite him to join him for the meal for a valid excuse, like having a small quantity of food, involuntarily disliking it and fearing to force himself into it lest he should fall into a Laws of Islam violation, or for any other reason like his wish to enjoy a delicious meal on his own, or that a servant dislikes it out of bashfulness or politeness, he should feed the servant from the food he has prepared. He ﷺ instructed that he should offer the servant a mouthful or two mouthfuls of that meal. It was also said that he ﷺ said, “bits of the food.” To reconcile between the two wordings, it can be fairly said that the meaning of the two wordings is close; it is possible that the narrator doubted as whether the Prophet ﷺ had said ‘mouthful’ or ‘bits of food’, and narrated them both using the particle of conjunction “Aww” (or) to indicate his doubt and be honest in narrating the hadeeth. It is also possible the Prophet ﷺ used the particle of conjunction “Aww” (or) to couple two synonyms.
The Prophet ﷺ justified the command to feed the servant from the meal he has prepared by saying that he is the one who endured the heat and smoke when cooking the food, went to the trouble of preparing the meal for him, smelled the aroma of delicious food, and craved to taste it. Moreover, eating with one’s servant is a manifestation of humbleness and modesty, and it distances one from arrogance, and this is part of the becoming etiquette of the believers and the good manners of the Messengers of Allah..

2559

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺsaid, "If somebody fights (or beats somebody), let him avoid striking the face."
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Commentary :
Man is the creation of Allah, Exalted is He; He created, honored, and favored him over many other created beings. He enjoins us to honor and respect human sanctity, and specifically commanded us to respect the face, being the loftiest body part that is associated with human dignity and honor.
In this hadeeth, the Prophet ﷺ commands Muslims to avoid striking the face, if they have to hit someone in a quarrel, fight, and the like. The prohibition in this regard also applies to all (prescribed) disciplinary measures towards one’s servant, wife, and children. It is prohibited to strike someone’s face, because it is special; its parts are invaluable and crucial for most human cognitive processes; striking the face may cause serious damage to a person’s cognitive abilities. It might also deform the face, which is a substantial damage because the face is the most prominent body part that is hard to cover, and striking it often causes some sort of damage.
The version of the hadeeth recorded in Saheeh Muslim further clarified the rationale behind the prohibition in this regard. The Prophet ﷺ said: “When any of you fights another person, let him avoid striking the face, for Allah, Exalted is He, created Adam in His own image.” This means that Allah, Exalted is He, created Man in His own image, but this does not mean that He is like His creation. Rather, Allah, Exalted is He, is nothing like His creation, for His Attributes befit His Majesty and Grandeur, and human beings’ attributes suit them as well. The attributes of human beings are subject to non-existence and imperfection, whereas the Attributes of Allah are perfect and ever-lasting. Therefore, Allah, Exalted is He, Says (what means): {There is nothing like unto Him, and He is the Hearing, the Seeing.} [Quran 42:11]. He also Says (what means): {Nor is there to Him any equivalent.} [Quran 112:4].
This hadeeth underlines one of the Attributes of Allah, Exalted is He, in which we are enjoined to believe without Tahreef (i.e., distortion) or Ta‘teel (i.e., denial), Takyeef (i.e., trying to describe "how" an Attribute is, e.g., to say: How Allah's Face is), or Tashbeeh and Tamtheel (i.e., likening Allah to His creation).
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2566

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, “O Muslim women! None of you should look down upon the gift sent by her female neighbor even if it were the trotters of sheep (i.e., fleshless part of sheep’s legs).”
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Commentary :
Allah, Exalted is He, shall reward Muslims for all good deeds and acts of kindness, no matter how small they may seem. He Says (what means): {So whoever does an atom's weight of good will see it.} [Quran 99: 7].
In this hadeeth, the Prophet ﷺ enjoined women not to belittle any gift they may offer to their neighbors, even it was sheep’s trotters (i.e., fleshless part of sheep’s legs)! It was said that the meaning of the Prophet’s ﷺstatement is that a woman must not look down on any gift, as insignificant as it may seem, that she offered to her neighbors, meaning that she should not refrain from offering charity and gifts to her neighbors because she believes such gifts and charity are insignificant. Rather, they are enjoined to spend in charity and offer gifts from whatever they have available, regardless of its worth, even if it was a sheep’s trotter or a goat’s hoof; it is better than nothing. If people generously spend in charity and exchange gifts from small provisions, it will add up, and such acts foster mutual love and affection, and expel grudges and hatred. Moreover, small gifts are more indicative of affection, and are also easier and more convenient for the gift giver, being more affordable. The Prophet ﷺ made mention of women in particular because they often belittle such small things, boast about abundance, and the like.
The hadeeth urges Muslims to offer gifts to their neighbors.

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2567

‘Urwah narrated:
‘Aa’ishah (may Allah be pleased with her) said to me, "O my nephew! We used to see the crescent, and then the crescent and then the crescent in this way we saw three crescents in two months and no fire (for cooking) used to be made in the houses of Allah's Messenger ﷺ. I said, "O my aunt! Then what did you eat to sustain yourselves?" ‘Aa’ishah (may Allah be pleased with her) said, "The two black foodstuff: dates and water; our neighbors from Ansaar had some milch she-camels and they used to present Allah's Messenger ﷺ some of their milk and he ﷺ used to offer it to us to drink it.".

Commentary :
This hadeeth highlights the Prophet’s asceticism and renouncement of this worldly life. He ﷺ was content with a small share of worldly provisions and pleasures and endured it. He ﷺ was content with having his basic needs and necessities of life, and gave preference to the Hereafter over the worldly life. The Mother of the Believers ‘Aa’ishah bint Aboo Bakr (may Allah be pleased with them) said to her nephew ‘Urwah ibn Al-Zubayr (may Allah be pleased with him), the son of her sister Asmaa’ bint Aboo Bakr (may Allah be pleased with them), that they used to wait three crescents in a row, i.e., 60 days or three consecutive months, and no fire (for cooking) would be used in the houses of Allah's Messenger ﷺ! ‘Urwah exclaimed: “O my aunt! Then what did you eat to sustain yourselves?” ‘Aa’ishah (may Allah be pleased with her) said, "The two black foodstuffs: dates and water;” Arabs used one word to refer to both dates and water (since dates and water are usually consumed together), Al-Aswadaan (i.e., the two black things) even though only the dates are black (which is known in Arabic language as Taghleeb), giving preference to the color of dates.
She (may Allah be pleased with her) added: “… our neighbors from the Ansaar,” and it was said that they were Sa‘d ibn ‘Ubaadah, ‘Abdullah ibn ‘Amr ibn Haraam, Aboo Ayyoob Khaalid ibn Zayd, Sa‘d ibn Zuraarah, and others (may Allah be pleased with them), “… had some milch she-camels and they used to present Allah's Messenger ﷺ some of their milk and he ﷺ used to offer it to us to drink it. It was also said that the Arabic word Manaa’ih referred to milch she-camels or sheep that are gifted to someone else to avail himself of their milk, and then return them to their owners. It could also mean that such she-camels or sheep are offered as life-long gifts to others to keep and avail themselves of their milk and other benefits. These men from the Ansaar used to gift such milk to the Prophet ﷺ, who offered it to his household members as sustenance.
The hadeeth underlines the merits of the Ansaar (may Allah be pleased with them) and the virtues of exchanging gifts and presents, as small and insignificant as they may seem.
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2568

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "I shall accept the invitation even if I were invited to a meal of a sheep's arm or trotter, and I shall accept the gift even if it were a sheep's arm or trotter."
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Commentary :
The Prophet ﷺ used to accept invitations and gifts, regardless of their worth, out of his refined moral character and graciousness.
In this hadeeth, the Prophet ﷺ instructed his Ummah, saying: “I shall accept the invitation even if I were invited to a meal of a sheep's arm or trotter, and I shall accept the gift even if it were a sheep's arm or trotter.” The most beloved part to the Prophet ﷺ from a slaughtered animal was its arm, because this meat can be cooked easily, and is more delicious than the other parts of the animal. A sheep’strotter means the fleshless part of the legs below the knees. He ﷺ stated that if he was invited for a meal of a sheep’s arm or trotter, or it was gifted to him, he ﷺ would graciously accept it. He ﷺ made mention of a sheep’s arm or trotter to indicate his keenness to accept invitations and gifts, regardless of their worth. This reflects his humbleness, kindness, and consideration of the host’s or gift-giver’s feelings, lest he may be hurt or harmed if he ﷺ turned down his invitation or gift.
The hadeeth urges Muslims to accept gifts and invitations, and graciously eat from any food served to them, even if it was a small humble meal.
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2571

Narrated Anas (may Allah be pleased with him):
Once Allah's Messengerﷺvisited us in this house of ours and asked for something to drink. We milked one of our sheep and mixed it with water from this well of ours and gave it to him. Aboo Bakr was sitting on his left side and ‘Umar (may Allah be pleased with them) in front of him and a Bedouin on his right side. When Allah's Messengerﷺfinished, ‘Umar (may Allah be pleased with him) said to Allah's Messenger ﷺ, “Here is Aboo Bakr!" But Allah's Messengerﷺ gave the remaining milk to the Bedouin and said twice, "The (persons on the) right side! Start from the right side." Anas (may Allah be pleased with him) added, "It is an act of Sunnah," and repeated it thrice.
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Commentary :
The Prophet ﷺ was keen to instill goodness and adherence to true guidance within Muslims, an example of which is teaching Muslims to start with the right side in every act where it is optional; the right side is blessed since the people of the right hand (i.e., those whose books of records will be placed in their right hands) are the people of Paradise.
In this hadeeth, Narrated Anas (may Allah be pleased with him) that the Prophet ﷺvisited their house and asked for something to drink. They milked one of their sheep, and Anas (may Allah be pleased with him) mixed it with water from the well inside their house and gave it to the Prophet ﷺ. Aboo Bakr was sitting on his left side, ‘Umar (may Allah be pleased with them) in front of him, and a Bedouin on his right side. When Allah's Messengerﷺfinished drinking, ‘Umar (may Allah be pleased with him) said to him, “Here is Aboo Bakr!" He (may Allah be pleased with him) meant to ask the Prophet ﷺ to give him the milk, but heﷺ gave the remaining milk to the Bedouin and said twice, "The (persons on the) right side! Start from the right side,” meaning that those on one’s righthand side should be given precedence, and repeatedly emphasized it by the following command to start with the right side. Anas (may Allah be pleased with him) added, "It is an act of Sunnah," and repeated it thrice, to further stress its importance, and the Prophet’s command in this regard.
In the same vein, it was narrated on the authority of Sahl ibn Sa‘d Al-Saa‘idee (may Allah be pleased with him), and recorded in Saheeh Al-Bukhaaree, that the Prophet ﷺ was oncewas offered something to drink. He ﷺ drank of it while on his right was a boy, i.e., Ibn ‘Abbaas (may Allah be pleased with them), and on his left were some elderly people. He ﷺ said to the boy, "May I give these (elderly) people first?" The boy said, "By Allah, O Allah's Messenger ﷺ! I will not give up my share from you to somebody else." On that, Allah's Messenger ﷺ placed the cup in the hand of that boy. In this incident, he ﷺ sought permission from Ibn ‘Abbaas (may Allah be pleased with them) because he was on his right side and worthier of the turn, and did not seek the Bedouin’s permission in the other hadeeth to give the milk to Aboo Bakr (may Allah be pleased with him) out of consideration of his feelings, being a new revert and lest he should assume that the Prophet ﷺ was disgusted by him, and that he ﷺ was offending him, acting upon the Arabs’ prejudice against Bedouins in the pre-Islamic era, in light of the Bedouins’ reputation for being harsh and discourteous. Moreover, he ﷺ sought the permission of Ibn ‘Abbaas (may Allah be pleased with them) to offer the beverage to the elderly and elite of his people, as he ﷺ was confident that he (may Allah be pleased with him) would not mind being asked to do so, and out of courtesy and consideration for the elderly people, and also to edify those who did not know on the relevant ruling, and that he ﷺ could not deny the one on his right hand his turn except with his permission.
As for the fact that other Laws of Islam texts have been reported regarding giving precedence to elderly people, there is no contradiction between their indication and the command to start with one’s right hand; giving precedence to the elderly people should be done when all the concerned people are of equal statuses (as far as all other qualities are concerned). In this case, the older person should be given precedence. The same goes for the case when a group of people do not sit in order, i.e., ranked by age; in this case the older ones should be given precedence. However, if they sat down in order, the one sitting on the right side should be given precedence and he is more deserving of it than the elder.
It is deduced from the hadeeth that the act of Sunnah is to give the beverage to the one on the right side, even if the one on the left side is more virtuous.

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2572

Narrated Anas (may Allah be pleased with him):
Once Allah's Messengerﷺvisited us in this house of ours and asked for something to drink. We milked one of our sheep and mixed it with water from this well of ours and gave it to him. Aboo Bakr was sitting on his left side and ‘Umar (may Allah be pleased with them) in front of him and a Bedouin on his right side. When Allah's Messengerﷺfinished, ‘Umar (may Allah be pleased with him) said to Allah's Messenger ﷺ, “Here is Aboo Bakr!" But Allah's Messengerﷺ gave the remaining milk to the Bedouin and said twice, "The (persons on the) right side! Start from the right side." Anas (may Allah be pleased with him) added, "It is an act of Sunnah," and repeated it thrice.
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Commentary :
The Prophet ﷺ was keen to instill goodness and adherence to true guidance within Muslims, an example of which is teaching Muslims to start with the right side in every act where it is optional; the right side is blessed since the people of the right hand (i.e., those whose books of records will be placed in their right hands) are the people of Paradise.
In this hadeeth, Narrated Anas (may Allah be pleased with him) that the Prophet ﷺvisited their house and asked for something to drink. They milked one of their sheep, and Anas (may Allah be pleased with him) mixed it with water from the well inside their house and gave it to the Prophet ﷺ. Aboo Bakr was sitting on his left side, ‘Umar (may Allah be pleased with them) in front of him, and a Bedouin on his right side. When Allah's Messengerﷺfinished drinking, ‘Umar (may Allah be pleased with him) said to him, “Here is Aboo Bakr!" He (may Allah be pleased with him) meant to ask the Prophet ﷺ to give him the milk, but heﷺ gave the remaining milk to the Bedouin and said twice, "The (persons on the) right side! Start from the right side,” meaning that those on one’s righthand side should be given precedence, and repeatedly emphasized it by the following command to start with the right side. Anas (may Allah be pleased with him) added, "It is an act of Sunnah," and repeated it thrice, to further stress its importance and the Prophet’s ﷺcommand in this regard.
In the same vein, it was narrated on the authority of Sahl ibn Sa‘d Al-Saa‘idee (may Allah be pleased with him), and recorded in Saheeh Al-Bukhaaree, that the Prophet ﷺ was oncewas offered something to drink. He ﷺ drank of it while on his right was a boy, i.e., Ibn ‘Abbaas (may Allah be pleased with them), and on his left were some elderly people. He ﷺsaid to the boy, "May I give these (elderly) people first?" The boy said, "By Allah, O Allah's Messenger ﷺ! I will not give up my share from you to somebody else." On that, Allah's Messenger ﷺ placed the cup in the hand of that boy. In this incident, he ﷺ sought permission from Ibn ‘Abbaas (may Allah be pleased with them) because he was on his right side and worthier of the turn, and did not seek the Bedouin’s permission in the other hadeeth to give the milk to Aboo Bakr (may Allah be pleased with him), out of consideration of his feelings, being a new revert and lest he should assume that the Prophet ﷺ was disgusted by him, and that he ﷺ was offending him, acting upon the Arabs’ prejudice against Bedouins in the pre-Islamic era, in light of the Bedouins’ reputation for being harsh and discourteous. Moreover, he ﷺ sought the permission of Ibn ‘Abbaas (may Allah be pleased with them) to offer the beverage to the elderly and elite of his people, as he ﷺ was confident that he (may Allah be pleased with him) would not mind being asked to do so, and out of courtesy and consideration for the elderly people, and also to edify those who did not know on the relevant ruling and that he ﷺ could not deny the one on his right hand his turn except with his permission.
As for the fact that other Laws of Islam texts have been reported regarding giving precedence to elderly people, there is no contradiction between their indication and the command to start with one’s right hand; giving precedence to the elderly people should be done when all the concerned people are of equal statuses (as far as all other qualities are concerned). In this case, the older person should be given precedence. The same goes for the case when a group of people do not sit in order, i.e., ranked by age; in this case the older ones should be given precedence. However, if they sat down in order, the one sitting on the right side should be given precedence, and he is more deserving of it than the elder.
It is deduced from the hadeeth that the act of Sunnah is to give the beverage to the one on the right side, even if the one on the left side is more virtuous.

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2576

Anas (may Allah be pleased with him) said:
We chased a rabbit at Marr Al-Thahraan and people ran after it but were exhausted. I overpowered and caught it, and gave it to Aboo Talhah (may Allah be pleased with him) who slaughtered it and sent its hip or two thighs to Allah's Messenger ﷺ. (The narrator confirms that he sent two thighs). The Prophet ﷺ accepted his gift. (The sub-narrator asked Anas (may Allah be pleased with him), "Did the Prophet ﷺ eat from it?" Anas (may Allah be pleased with him) replied, "He ﷺ ate from it.")
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Commentary :
The Prophet ﷺ was the humblest of all people, and a manifestation of his (exemplary) humility was that he ﷺaccepted gifts from his Companions (may Allah be pleased with them), regardless of their worth.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) stated: “We chased a rabbit at Marr Al-Thahraan, meaning that they forced it out of its hole and chased it at Marr Al-Thahraan, a valley five miles (8 kilometers) from Makkah in the direction of Al-Madeenah. People ran after it but were exhausted. Anas (may Allah be pleased with him) overpowered and caught it.He said: “I gave it to Aboo Talhah (may Allah be pleased with him) who slaughtered it,” for Aboo Talhah Al-Ansaaree was his stepfather, who married his mother Umm Sulaym (may Allah be pleased with them). Aboo Talhah sent Anas (may Allah be pleased with them) with its hip or two thighs to Allah's Messenger ﷺ, as a gift. Shu‘bah ibn Al-Hajjaaj, a sub-narrator of the hadeeth, confirmed that he sent two thighs. Shu‘bah doubted at the beginning as to whether he (may Allah be pleased with him) had gifted the rabbit’s hips or thighs to the Prophet ﷺ but then learnt with certainty that he (may Allah be pleased with him) sent him the thighs; the hips are part of the thighs. The Prophet ﷺ accepted the gift. Shu‘bah also doubted as to whether the Prophet ﷺ ate from it or not, but merely narrated that he ﷺaccepted it. When Anas (may Allah be pleased with him) was asked about it, he (may Allah be pleased with him) replied, "He ﷺ ate from it." Shu‘bah was certain that he ﷺ accepted the gift but doubted as to whether he ﷺ ate it or not. Anyway, whether he ﷺ ate it or merely accepted it, this hadeeth evidences that it is allowable to eat rabbit meat.
It is also inferred from the hadeeth that accepting a hunted gift and the like is allowable.
It is also deduced therefrom that hunting is permissible as long it does not lead to missing the prayers or other religious and worldly interests.
It is also inferred that a hunted animal belongs to the one who catches and takes it, and none of the chasers has the right to any share of it..

2581

Narrated Aboo Hurayrah (may Allah be pleased with him)
Whenever a meal was brought to Allah's Messengerﷺ,he would ask whether it was a gift or Sadaqah (i.e., charity). If he ﷺ was told that it was Sadaqah, he ﷺ would tell his Companions (may Allah be pleased with them) to eat it, but if it was a gift, he ﷺ would hasten to share it with them.
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Commentary :
It was forbidden for the Prophet ﷺ to eat or avail himself of what is given in charity, because it may be paid by some people as means to purify their wealth from unlawful earnings or as atonement for their sins.
In this hadeeth, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that whenever a meal was brought to Allah's Messengerﷺ,he would ask whether it was a gift or Sadaqah (i.e., charity). If he ﷺ was told that it was Sadaqah, he ﷺ would tell his Companions (may Allah be pleased with them) to eat it, but if it was a gift, he ﷺ would hasten to share it with them. This is because it was deemed unlawful for the Prophet ﷺ to eat from what was given in charity. He ﷺ used to eat from a meal offered as a gift rather than the one give in charity, because the exchange of gifts fosters love and affection, and it was possible that he ﷺ would reward the gift-giver with a similar or better gift so that none should do a favor to the Prophet ﷺ (that would go unrewarded), but this was not the same for charity, and this was the wisdom behind the different rulings.
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2582

‘Azrah ibn Thaabit Al-Ansaaree narrated:When I went to Thumaamah ibn ‘Abdullah, he gave me some perfume and said that Anas (may Allah be pleased with him)would not reject the gifts of perfume and said that the Prophet ﷺwould not reject any perfume gifted to him.
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Commentary :
Perfume was one of the most beloved things to the Prophet ﷺ, as he used to love (cleanliness and) good scent and disliked that his body odor should not be pleasant, which was not possible, because he ﷺ always had a good smell, and wore the best perfume, so much that people used to use his sweat as perfume.
In this hadeeth, the Taabi‘ee ‘Azrah ibn Thaabit Al-Ansaaree narrated that he visited Thumaamah ibn ‘Abdullah ibn Anas ibn Maalik, who gave him some perfume and told him that his grandfather Anas ibn Maalik (may Allah be pleased with him) never turned down perfume gifted to him, following the example of the Prophet ﷺ who did not turn down perfume that was gifted to him.
The prohibition of turning down gifts of perfume was reported along with the wisdom behind it in the hadeeth narrated on the authority of Aboo Hurayrah (may Allah be pleased with him), and recorded by Aboo Daawood, reading: “Whoever is offered perfume (as a gift), let him not refuse it, for it is easy to carry, and smells good.”
The hadeeth urges Muslims to considerately accept people’s gifts.
It is also inferred therefrom that Muslims are urged to wear fragrance and use aromatic perfumes..

2585

‘Aai’shah (may Allah be pleased with her) narrated:
Allah's Messengerﷺused to accept gifts and used to give something in return.
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Commentary :
The Prophet ﷺ was the humblest of all people, and a manifestation of such (exemplary) humility was that he ﷺ would accept gifts from his Companions (may Allah be pleased with them), regardless of their worth.
In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that the Prophet ﷺ used to accept gifts from people and never turned down any gift given to him, regardless of its value. In this vein, the Prophet ﷺ said: “I shall accept the gift even if it were an arm or a trotter of a sheep.” [Al-Bukhaaree and Muslim].
This reflected his graciousness and noble moral character as he ﷺ was keen to win people’s hearts. He ﷺ used to accept people’s gifts, no matter how insignificant they may seem, and reward the gift givers with similar or better gifts, acting upon the Islamic etiquette of rewarding acts of kindness in kind, with one better than it or [at least] return it [in a like manner] and so that none should do a favor to the Prophet ﷺ that goes unrewarded.
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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..

114

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

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

116

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

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

117

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

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

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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

| Hadiths

Narrated Aboo Hurayrah: Allah's Messengerﷺ said, "A pious slave gets a double reward." Aboo Hurayrah (may Allah be pleased with him) added: “By Him in Whose Hands my soul is but for Jihaad, Hajj, and my duty to serve my mother, I would have loved to die as a slave”. .

Aboo Moosaa (may Allah be pleased with him) narrated: The Prophet ﷺ said, "A Mamlook (i.e., slave) who worships his Lord in a perfect manner, and is dutiful, sincere and obedient to his Saiyyid (i.e., master), will get a double reward." .

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺ said, "When your servant brings your meals to you then if he does not let him sit and share the meals, then he should at least give him a mouthful or two mouthfuls of that meal or bits of the food, as he has prepared it." .

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺsaid, "If somebody fights (or beats somebody), let him avoid striking the face." .

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺ said, “O Muslim women! None of you should look down upon the gift sent by her female neighbor even if it were the trotters of sheep (i.e., fleshless part of sheep’s legs).” .

Narrated Aboo Hurayrah (may Allah be pleased with him) The Prophet ﷺ said, "I shall accept the invitation even if I were invited to a meal of a sheep's arm or trotter, and I shall accept the gift even if it were a sheep's arm or trotter." .

‘Azrah ibn Thaabit Al-Ansaaree narrated:When I went to Thumaamah ibn ‘Abdullah, he gave me some perfume and said that Anas (may Allah be pleased with him)would not reject the gifts of perfume and said that the Prophet ﷺwould not reject any perfume gifted to him. .

‘Aai’shah (may Allah be pleased with her) narrated: Allah's Messengerﷺused to accept gifts and used to give something in return. .