Anas (may Allah be pleased with him) narrated:
The people of the tribes of the tribe of Ra‘l, Dhakwaan, Banee ‘Usayyah, and BaneeLihyaancame to the Prophetﷺand claimed that they had embraced Islam, and they requested him to support them with some men to fight their own people. The Prophetﷺsupported them with seventy men from the Ansaar whom we used to call Al-Qurraa'(i.e., Reciters and scholars of the Quran) who (out of piety) used to cut wood during the day and pray all the night. So, those people took the (seventy) men till they reached a place called Bi’rMa‘oonah where they betrayed and martyred them. So, the Prophetﷺinvoked evil on the tribe of tribe of Ra‘l, Dhakwaan, and BaneeLihyaanfor one month in the prayer.
Qataadah narrated: Anas (may Allah be pleased with him) told us that they (i.e., Muslims) used to recite a an ayah concerning those martyrs which read: "O Allah! Let our people be informed on our behalf that we have met our Lord Who has got pleased with us and made us pleased,” but the ayah was abrogated later on. .

Commentary :
Supplication is the resort of the servants of Allah, to seek refuge with their Lord. Allah, Exalted is He, prescribed Qunoot (i.e., supplication recited in prayers) whenever calamities and adversities should befall Muslims, because supplication strengthens the heart, boosts faith, and relieves distress.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that people from the tribes of ofRa‘l, Dhakwaan, Banee ‘Usayyah, and BaneeLihyaancame to the Prophetﷺand claimed that they had embraced Islam and requested him to support them with some men to invite their people and teach them Islam. The Prophet ﷺsent seventy men from the Ansaar, led Al-Munthir ibn ‘Amr (may Allah be pleased with him), and it was also said that they were led by Mathrad ibn AbeeMathrad(may Allah be pleased with him). These seventy Muslims were known as the ‘Reciters of the Quran,’ because they devoted their lives to the Quran and its recitation. They used to cut wood during the day to buy food for the People of Suffah (i.e., the poor homeless Muslims who were sheltered in a place annexed to the Prophet’s Mosque) and pray all night long.
They took the (seventy) men till they reached a place called Bi’rMa‘oonah, i.e., a place in the land of Hudhayl between Makkah and ‘Usfaan, where they betrayed and killed them. This took place in Safar, 4 A.H. The Prophetﷺ observed Qunoot for a month,invoking evil on the tribes of Ra‘l, Dhakwaan, BaneeLihyaan, and Banee ‘Usayyahin the prayers. He ﷺ supplicated Allah, Exalted is He, against all these tribes because the news about the betrayal of the Muslims in the incidents of Bi’rMa‘oonah and Al-Rajee‘ reached him on the same night. It is also possible that the incident of Bi’rMa‘oonah marked the beginning of the Prophet’s Qunoot, and afterward he ﷺ observed Qunoot supplication due to following incidents.

Anas (may Allah be pleased with him)said that they (i.e., Muslims) used to recite an ayah concerning those martyrs which reads: "O Allah! Let our people be informed on our behalf that we have met our Lord Who was pleased with us and made us pleased,” but the ayah was abrogated later on.

It is deduced from the hadeeth that it is prescribed to supplicate Allah, Exalted is He, against the unjust people and those who betray and harm Muslims, proclaiming their names and openly supplicating against them.

The hadeeth also highlights the Companions’ keenness to seek martyrdom and their joy upon attaining it.

It is also inferred that the people of the truth may be harmed by the people of falsehood, and this does not indicate that the people of the truth are not right but is rather an indication of their honor and that the people of falsehood would be ruined and destroyed.
.

3067

Naafi‘ narrated:
A horse of Ibn ‘Umar fled and the enemy took it. Then, Muslims conquered the enemy and the horse was returned to him during the lifetime of Allah's Messenger ﷺ. And also, once a slave of Ibn ‘Umar (may Allah be pleased with him) fled and joined the Byzantines, and when the Muslims conquered them, Khaalid ibn Al-Waleed returned the slave to him after the death of the Prophet ﷺ..

Commentary :
Islam upholds people’s rights in all situations and contexts; it has laid down the Islamic rules and provisions regulating the affairs of war, and what Muslims get from the spoils of war and prisoners of war, and the deduction of the due rights from the spoils of war before their division.
In this hadeeth, ‘Abdullaah ibn ‘Umar (may Allah be pleased with them) narrated that Ibn ‘Umar’s horse fled and the enemy seized it. Afterward, the Muslims conquered the enemy and the horse was returned to him during the lifetime of Allah's Messenger ﷺ, because it was his property. The version of the hadeeth recorded by Aboo Daawood reads: “The Prophet ﷺ returned it to Ibn ‘Umar and did not divide it along with the other spoils of war.” Similarly, once a slave owned by Ibn ‘Umar (may Allah be pleased with him) fled and joined the Byzantines, and when the Muslims conquered their land and triumphed over them, Khaalid ibn Al-Waleed (may Allah be pleased with him) returned the slave to him after the death of the Prophet ﷺ. This took place at the Battle of Al-Yarmook during the reign of Aboo Bakr (may Allah be pleased with him), as reported in the version compiled by ‘Abd Al-Razzaaq. The battle took place in 14 A.H. between the Muslims and the Byzantines.
It is deduced from the hadeeth that when the enemy seizes the property of a Muslim person during war, and then the Muslims retrieve it as part of the spoils of war, this Muslim person is more entitled to his property, and it must not be divided up along with the other spoils of war. It was also said that if the owner was present before the division of the spoils of war, he is entitled to take it back, otherwise he is only entitled to its monetary value..

3073

Narrated AbooHurayrah (may Allah be pleased with him):
The Prophetﷺ got up amongst us and mentioned Ghulool(i.e., stealthily take something from the spoils of war before they are divided among the soldiers, without the commander’s knowledge), emphasized its gravity and declared that it was a great sin saying, "Do not commit Ghulool, for I should not like to see anyone amongst you on the Day of Resurrection, carrying over his neck a sheep that will be bleating, or carrying over his neck a horse that will be neighing. Such a man will be saying: 'O Allah's Messenger ﷺ! Intercede with Allah for me,' and I will reply, 'I cannot help you, for I have conveyed Allah's Message to you nor should I like to see a man carrying over his neck, a camel that will be grunting. Such a man will say, 'O Allah's Messenger ﷺ! Intercede with Allah for me, and I will say, 'I cannot help you for I have conveyed Allah's Message to you,' or one carrying over his neck gold and silver and saying, 'O Allah's Messenger ﷺ! Intercede with Allah for me,' and I will say, 'I cannot help you for I have conveyed Allah's Message to you,' or one carrying clothes that will be fluttering, and the man will say, 'O Allah's Messenger ﷺ! Intercede with Allah for me.' And I will say, 'I cannot help you, for I have conveyed Allah's Message to you."
.

Commentary :
The Islamic law sternly warns against Ghulool (i.e., stealthily taking something from the spoils of war before they are divided among the soldiers, without the commander’s knowledge), which involves treason and theft from the spoils of war before they are divided, and clarifies the punishment designated for it which will be executed on the Day of Judgment before all people.
In this hadeeth, AbooHurayrah(may Allah be pleased with him) stated that the Prophet ﷺ delivered a speech once and warned against Ghulool and the gravity of this sin, emphasizing the prohibition in this regard. He ﷺ stated that none is entitled to take anything from the spoils of war before their division, and whoever commits Ghulool will carry over his neck what he had stealthily taken from the spoils of war before the division. He ﷺ stated that such a man would be carrying over his neck a sheep that would be bleating, a horse that would be neighing, a camelthat would be grunting, gold and silver, or clothes that would be fluttering, on the Day of Resurrection.
All these people would call upon the Prophet ﷺ saying, “O Allah's Messenger ﷺ! Intercede with Allah for me.” To their shock, he ﷺ will say, “I cannot help you,“ meaning that he ﷺ cannot help them have their sins forgiven nor intercede for them, because the intercession requires the permission of Allah, Exalted is He. Afterward, he ﷺwill say, ”I have conveyed Allah's Message to you,“ meaning that he ﷺ had duly delivered the message and warned against the gravity and punishment of that sin, but they still committed it and deserved His punishment. The wisdom behind the fact that such people will carry the stealthily stolen items over their necks is to expose them before all people on the Day of Judgment. Some scholars underlined that this hadeeth explains the ayah that reads (what means): {It is not [attributable] to any prophet that he would act unfaithfully [in regard to war booty]. And whoever betrays, [taking unlawfully], will come with what he took on the Day of Resurrection.} [Quran 3:161]. The Arabic word Ghulool used in the ayah denotes carrying something over one’s neck (on the Day of Judgment).
It is deduced from the hadeeth that punishments may be of the same nature as the sins committed; Allah, Exalted is He, may punish sinners with a punishment of the same nature of the sin they have committed.
The hadeeth underlines different forms of Ghulool and edifies Muslims on them..

3074

‘Abdullaah ibn ‘Amr (may Allah be pleased with them) narrated:
There was a man who looked after the family and the belongings of the Prophetﷺ and he was calledKirkirah. The man died and Allah's Messenger ﷺ said, "He is in Hellfire." People ﷺ then went to look at him and found in his place, a cloak he had stolen from the spoils of war.
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Commentary :
The Islamic law sternly warns against Ghulool (i.e., stealthily take something from the spoils of war before they are divided among the soldiers, without the commander’s knowledge), which involves treason and theft from the spoils of war before their division, and clarifies the punishment designated for it which will be executed on the Day of Judgment before all people.
In this hadeeth, ‘Abdullaah ibn ‘Amr (may Allah be pleased with him) narrated that there was a man who looked after the family and the belongings of the Prophetﷺ, meaning the luggage during travels, and his name was Kirkirah. After this man died, Allah's Messenger ﷺ said, "He is in Hellfire." This was one of the incidents when Allah, Exalted is He, imparted knowledge of the unseen (which is exclusive to Him) to the Prophet ﷺ. People were astonished and went to investigate the matter and look at him and found in his place a cloak he had stolen from the spoils of war before they were divided. This indicates that Ghuloolis forbidden regardless of the value of what is being stealthily taken from the spoils of war before their division, and that the thief bears the sin in all cases..

3075

Raafi‘ (may Allah be pleased with him) said:
"We were in the company of the Prophetﷺ at Dhul-Hulayfah, and people suffered from hunger. We got some camels and sheep (as spoils of war) and the Prophetﷺ was still behind the people. They hurried and put the cooking pots on the fire. (When he ﷺ came) he ordered that the cooking pots should be upset and then he ﷺ distributed the spoils of war (amongst Muslims) regarding ten sheep as equal to one camel then a camel fled and the people chased it till they got tired, as they had a few horses (for chasing it). So, a man threw an arrow at it and caused it to stop (with Allah's Permission). On that, the Prophetﷺsaid, 'Some of these animals behave like wild beasts, so, if any animal flees from you, deal with it in the same way." He (may Allah be pleased with him) asked the Prophetﷺ, “We hope (or are afraid) that we may meet the enemy tomorrow and we have no knives. Can we slaughter our animals with canes?" Allah's Messenger ﷺreplied, "If the instrument used for killing causes the animal to bleed profusely and if Allah's Name is mentioned on killing it, then eat its meat (i.e., it is lawful) but will not use a tooth or a nail and I am telling you the reason: A tooth is a bone (and slaughtering with a bone is forbidden), and a nail is the slaughtering instrument of the Ethiopians.”
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Commentary :
The spoils of warare the gains taken by the warriors from the enemy's property and goods after attaining victory over them. The Prophet ﷺ clarified the Islamic rules and provisions regarding the spoils of war and made it clear that nothing may be taken from the spoils of war before they are duly divided (among the rightful recipients).
In this hadeeth, Raafi‘ ibn Khadeej(may Allah be pleased with him) stated that they were in the company of the Prophet ﷺ at Dhul-Hulayfah, a land in Tihaamah between Al-Taa’if and Makkah, and not the one near Al-Madeenah. It was said that it was a village about fourteen kilometers from the Prophet’s Mosque, and it is the Miqaat (i.e., appointed place for assuming Ihraam in Hajj and 'Umrah) for the people of Al-Madeenah. People suffered from hunger there and had seized some camels and sheep (as spoils of war) from the disbelievers, and the Prophet ﷺ was still behind with the people to provide the needed help for the weak who needed a ride and urge those who were moving slowly. People hurried and put the cooking pots on the fire to cook the meat of these camels and sheep without seeking the permission of the Prophet ﷺ. When he ﷺ came, he ﷺ ordered that the cooking pots should be turned upside down, as a punishment for them, because the spoils of war had not been divided yet. However, the meat in these pots was not destroyed, but was rather collectedand given back to the rightful recipients of the spoils of war. It is inconceivable that the Prophet ﷺ should command them to dispose of it, for he ﷺ forbade wasting property, and this meat was the property of the rightful recipients of the spoils of war. Moreover, the mistake was committed by some of the rightful recipients of the spoils of war and not all of them; some of them did not partake in the cooking, and others were entitled to one-fifth of the spoils of war. Afterwards, the Prophet ﷺ distributed the spoils of war (amongst the Muslims); ten sheep as equal to one camel. Meanwhile, a camel fled and people chased it till they got tired, and were not able to catch it, as they had few horses (for chasing it) and given their exhaustion. So, a man shot an arrow at its leg and caused it to stop (with Allah's Permission). On that, the Prophet ﷺ said, 'Some of these animals behave like wild beasts, so, if any animal flees from you, deal with it in the same way," meaning shoot an arrow at it to slow it down or stop it from moving, and thus you would be able to catch it.
Then, Raafi‘ (may Allah be pleased with him) said to the Prophet ﷺ, “We hope (or are afraid) that we may meet the enemy tomorrow and we have no knives. Can we slaughter our animals with canes?" The Arabic word used in the hadeeth is Madaa, which refers to sharp canes used as knives. They feared to use their own swords and blades to slaughter animals lest they should become blunt for the battlefield. The Prophet ﷺ replied, "If the instrument used for killing causes the animal to bleed profusely and if Allah's Name is mentioned on killing it, then eat its meat (i.e., it is lawful) but do not use a tooth or a nail,” meaning that the meat is lawful whenever any tool is used to slaughter the animal causing it to bleed profusely and the name of Allah is mentioned during the slaughter, except when the animal is slaughtered using a tooth or nail, being the slaughtering instruments used by the Ethiopians, who were disbelievers; Muslims are enjoined to avoid resembling the disbelievers. They would stick their nails in the animal’s throat and suffocate it, so it would be strangled, not slaughtered.
The hadeeth highlights the Prophet’s humbleness, as he ﷺ marched behind the army, taking care of his Companions (may Allah be pleased with them) and their needs, checking on them, and taking their advice.
The hadeeth also underlines the Companions’ swift compliance with the Prophet’s commands.
It is also deduced from the hadeeth that it is impermissible for Muslims to take anything from the spoils of war before their division.
It also highlights that Islam promotes facilitation regarding slaughtering instruments.
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3077

Ibn ‘Abbaas(may Allah be pleased with him) narrated:
The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.”
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Commentary :
In the early days of Islam, the migration to Al-Madeenahwas deemed obligatory on every Muslim, to fight alongside the Prophet ﷺ to raise high the word of Allah (i.e., His religion). After the conquest of Makkah in 8 A.H., the stubborn disbelievers of Quraysh were destroyed (and disarmed), people converted to Islam in large numbers, and Allah, Exalted is He, made Muslims triumphant over their enemies.The migration to Al-Madeenahceased to be obligatory. On the day when Makkah was conquered, the Prophet ﷺ said: "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.” The obligation that remained binding on Muslims was Jihaad whenever they should be called to defend their lands against enemies’ attacks or to conquer new lands. The migration was deemed obligatory for two reasons: 1) to support the Prophet ﷺ when the number of Muslims was small, and it was incumbent on all Muslims to hasten to his support against his enemies, and 2) to acquire knowledge and understand their religion. The most serious threat for Muslims was the disbelievers of Makkah. When the Muslims conquered Makkah and Islam became widespread, Muslims were taught that they were no longer obliged to migrate to Al-Madeenah, yet they were still required to hold the intention of partaking in Jihaad (whenever they were called for it). This is why the Prophet ﷺ said: “… whenever you are called for Jihaad, you should hasten to respond to the call,” meaning that Muslims should be ready and well-prepared to respond to calls for Jihaad at any given time.
The hadeeth includes the glad tidings that Makkah shall remain a Muslim land for ever. This is because he ﷺ stated that migration from Makkah was no longer obligatory, and this indicated that it would never become a non-Muslim land in the future; migration is only required from non-Muslim lands..

3080

‘Ataa’ narrated:
I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.”
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Commentary :
The migration to Al-Madeenahwas deemed obligatory on the Prophet ﷺ and Muslims in the early days of Islam, to escape religious persecution in the disbelievers’ lands and to support the Prophet ﷺ. The best of the believers were those who migrated to Al-Madeenah. Theywere given the title ‘emigrants,’ and Allah, Exalted is He, singled them out for praise.
In this report, the Taabi‘ee (Follower) ‘Ataa’ ibn AbeeRabaah narrated that heand ‘Ubaydullaah ibn ‘Umayr, the Judge of Makkah, went to the Mother of the Believers, ‘Aa’ishah(may Allah be pleased with her) while she was staying near Thabeer, i.e., a huge mountain in Al-Muzdalifah to the left on the way to Minaa. She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and the conquest of Makkah.” This is because the believers escaped religious persecution in their lands and fled to the Prophet ﷺ in Al-Madeenah, lest they should be proselytized and forced out of their religion. However, Islam became triumphant after the conquest of Makkah,so this ceased to be the case. It was narrated on the authority of ‘Abdullaah ibn ‘Abbaas(may Allah be pleased with them) that the Prophet ﷺ said: “There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.” [Al-Bukhaaree and Muslim]. This means that Muslims were no longer required to migrate, yet they were enjoined to be ready to respond whenever they should be called for Jihaad, to fight against the enemy.
The hadeeth highlights the keenness of the Taabi‘oonfor learning and acquiring knowledge from the Companions (may Allah be pleased with them) of the Prophet ﷺ..

3082

Ibn AbeeMulaykah narrated that Ibn Al-Zubayr said to Ibn Ja‘far(may Allah be pleased with them), "Do you remember when I, you and Ibn ‘Abbaas went out to receive Allah's Messengerﷺ?”Ibn Ja‘far(may Allah be pleased with him) replied in the affirmative. Ibn Al-Zubayr(may Allah be pleased with him) added, "And Allah's Messenger ﷺmade us (i.e., I and Ibn ‘Abbaas) ride along with him and left you."
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Commentary :
Receiving travelers and those coming from Jihaad and Hajj and giving them a warm welcome is an act of righteousness, and it shows the joy and the mutual love between the travelers and their friends and families.
In this hadeeth, the Taabi‘ee (Follower) ‘Abdullah ibn ‘Ubaydullaah ibn AbeeMulaykah narrated that Ibn Al-Zubayr said to ‘Abdullaah ibn Ja‘far(may Allah be pleased with them), "Do you remember when me, you and Ibn ‘Abbaas went out to receive Allah's Messengerﷺ?”‘Abdullaah ibn Ja‘far(may Allah be pleased with him) replied in the affirmative. Ibn Ja’far(may Allah be pleased with him) added, "And Allah's Messenger ﷺmade us (i.e., Ibn ‘Abbaas and me) ride along with him and left you." He (may Allah be pleased with him) meant that the Prophet ﷺ gave him and ‘Abdullaah ibn ‘Abbaas(may Allah be pleased with them) a ride and not ‘Abdullah ibn Al-Zubayr(may Allah be pleased with him)on that occasion.
The hadeeth highlights the Prophet’s humbleness.
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3083

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated:
I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘.
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Commentary :
Receiving travelers and those coming from Jihaad and Hajj, and giving them a warm welcome,are acts of righteousness, which show the joy and mutual love between the travelers and their friends and families.
In this hadeeth, As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated that he and some other boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘ when he ﷺ was coming back to Al-Madeenah after the Battle of Tabook in 9 A.H. The Arabic word Thaniyah means a mountainous pathway, and Thaniyat Al-Wadaa‘ refers to the mountainous pathway on the way from Al-Madeenah to Tabook.It was given this name because people, young and old, used to bid farewell to their travelers who set out on their journeys for Jihaad or Hajj purposes, and it became the regular place for bidding farewell to the travelers.
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3086

Anas ibn Maalik (may Allah be pleased with him) narrated that he and AbooTalhah(may Allah be pleased with them) came in the company of the Prophetﷺ and Safiyyah(may Allah be pleased with her) was accompanying the Prophet ﷺ and he let her ride behind him on his she-camel. During the journey, the she-camel slipped and both the Prophetﷺand (his) wife fell down. AbooTalhah (the sub-narrator thinks that Anas said that AbooTalhah jumped from his camel quickly) said, "O Allah's Messenger ﷺ!May Allah sacrifice me for your sake! Did you get hurt?" The Prophetﷺ replied, "No, but take care of the lady." AbooTalhah(may Allah be pleased with him) covered his face with his garment and proceeded towards her and covered her with his garment, and she (may Allah be pleased with her) got up. He (may Allah be pleased with him) then set right the condition of their she-camel and both of them(i.e., the Prophet ﷺ and his wife)rode and proceeded till they approached Al-Madeenah. The Prophetﷺsaid, "We are returning with repentance and worshipping and praising our Lord." The Prophetﷺ kept on saying this statement till he ﷺ entered Al-Madeenah.
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Commentary :
The Companions (may Allah be pleased with them) dearly loved the Prophet ﷺ more than themselves and were eager to please him and preserve his sanctity and were even willing to sacrifice their own lives to spare him any harm, when needed.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that he and AbooTalhah(may Allah be pleased with them) came in the company of the Prophet ﷺ after the Battle of Khaybar, as reported in Saheeh Al-Bukhaaree and Saheeh Muslim, and his wife SafiyyahbintHuyay ibn Akhtab(may Allah be pleased with her) was accompanying him, for he ﷺ had married her during that journey. He ﷺ let her ride behind him on his she-camel. During the journey, the she-camel slipped and both the Prophet ﷺ and his wife fell down. AbooTalhah(may Allah be pleased with him) jumped from his camel quickly, and said, "O Allah's Messenger ﷺ! May Allah sacrifice me for your sake! Did you get hurt?" The Prophet ﷺ replied, "No, but take care of the lady," meaning Safiya (may Allah be pleased with her); help her. AbooTalhah(may Allah be pleased with him) covered his face with his garment, to respect her privacy, and proceeded towards her. He (may Allah be pleased with him)covered her with his garment, and she (may Allah be pleased with her) got up. He (may Allah be pleased with him) then set right the condition of their she-camel, and the Prophet ﷺ and his wife (may Allah be pleased with her) rode and proceeded till they approached Al-Madeenah. The Prophet ﷺ said, "We are returning with repentance and worshipping and praising our Lord." The supplication means, ‘We return to Allah, Exalted is He, repenting of all which is unprescribed as per the Islamic law and renewing our commitment to all which is prescribed, devoting our worship, including our praise and expression of gratitude, exclusively to Allah, Exalted is He.’ He ﷺ kept on repeating this supplication till he ﷺ entered Al-Madeenah.
It is deduced from the hadeeth that it is allowable for a woman to ride behind a man on his riding animal, and that her privacy must be respected.
It is also inferred therefrom that a Muslim man should cover the (‘Awrah of the) women whom he is not allowed to see as per the Islamic law and cover his face to avoid accidentally looking at them.
The hadeeth also encourages travelers to praise Allah, Exalted is He, thank Him for returning safely to his family, and ask Him for steadfastness in repentance and worship..

3088

Ka‘b(may Allah be pleased with him) narrated:
Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting.
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Commentary :
The Prophet ﷺ was an excellentmentor and educator; he ﷺ taught us the Islamic etiquette of travelling and returning back, what a traveler should do when he returns back to his family, and the activity that should be done first.
In this hadeeth, Ka‘b ibn Maalik (may Allah be pleased with him) stated that whenever the Prophetﷺreturned from a journey, for Jihaad or Hajj purposes, or otherwise, in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting down. Another version of the hadeeth recorded in Saheeh Muslim reads: “The Prophet ﷺ always came back from a journey at daytime in the forenoon.” Upon arriving back to Al-Madeenah, he ﷺ would go first to the mosque to perform two Rak’ahs, to express gratitude to Allah, Exalted is He, for his safe return, before he ﷺ would sit down with people,so they could greet him and welcome him back..

3089

Jaabir ibn ‘Abdullaah(may Allah be pleased with him) said, "When Allah's Messenger ﷺarrived at Al-Madeenah, he ﷺ slaughtered a camel or a cow." Jaabir(may Allah be pleased with him) added, "The Prophetﷺbought a camel from me for two Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) (of gold) and one or two Dirhams. When he ﷺ reached Siraar, he ﷺ ordered that a cow be slaughtered and they ate its meat. When he ﷺ arrived at Al-Madeenah, he ordered me to go to the mosque and offer two Rak‘ahs and weighed (and gave) me the price of the camel."
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Commentary :
Returning back to one’s home safely after travel is a blessing that should entail expressing gratitude to Allah, Exalted is He, for blessing the traveler with a safe trip and return back to his home.
In this hadeeth, Jaabir ibn ‘Abdullaah(may Allah be pleased with him) stated that when the Prophet ﷺ arrived at Al-Madeenah, he ﷺ slaughtered a camel or a cow, to express gratitude to Allah, Exalted is He, for returning safely to Al-Madeenah. Giving out food is one of the best and most rewardable good deeds that draws a person closer to Allah, Exalted is He.
In another version of the hadeeth, Jaabir(may Allah be pleased with him) stated that the Prophet ﷺ bought a camel from him for two Awaaq (pl. Ooqiyyah, i.e., a weight measurement that varies based on the weighable goods as well as countries) of gold and one or two Dirhams. When he ﷺ reached Siraar, a place located three miles to the east of Al-Madeenah, he ﷺ ordered that a cow be slaughtered, and they ate its meat. The banquet thrown by a person after returning safely from a journeyis called ‘Al-Naqee‘ah,’ derived from the Arabic word Naqa‘ denoting the dust, because when a traveler returns home, he needs to wash off the dust of travel and have a satisfying meal to replenish his energy.
When he ﷺ arrived at Al-Madeenah, he ﷺ ordered Jaabir(may Allah be pleased with him) to go to the mosque and offer two Rak‘ahs and weighed (and gave) him the price of the camel that he ﷺ had bought from him during their journey. Another version of the hadeeth recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reads: “When he ﷺ arrived in Al-Madeenah, I went to him to give him the camel; he ﷺ gave me the price of the camel, the camel itself (as a gift), and my share of the spoils of war like the others.”
The hadeeth encourages the Imaam (i.e., ruler) and chief of the people to throw a banquet for his companions upon returning from travels.
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3094

Maalik ibn Aws ibn Al-Hadthaan narrated:
While I was at home, the sun rose high and it got hot. Suddenly the messenger of ‘Umar ibn Al- Khattab (may Allah be pleased with him) came to me and said, "The Commander of the Believers has sent for you." So, I went along with him till I entered the place where ‘Umar (may Allah be pleased with him) was sitting on a bedstead that is made of date-palm leaves and covered with no mattress, and he (may Allah be pleased with him) was leaning over a leather pillow. I greeted him and sat down. He (may Allah be pleased with him) said, "O Maali! Some persons of your people who have families came to me and I have ordered that a gift should be given to them, so take it and distribute it among them." I said, "O Commander of the Believers! I wish that you order someone else to do it." He (may Allah be pleased with him) said, "O man! Take it." While I was sitting there with him, his doormanYarfa’ came saying, "‘Uthmaan, ‘Abd Al-Rahmaan ibn ‘Awf, Al-Zubayr and Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them) are asking your permission (to see you); may I admit them?" ‘Umar (may Allah be pleased with him) said, "Yes", So they were admitted and they came in, greeted him, and sat down. After a while Yarfa’ came again and said, "May I admit ‘Alee and ‘Abbaas?" ‘Umar (may Allah be pleased with him) said, "yes." So, they (may Allah be pleased with them)were admitted and they came in and greeted (him) and sat down. Then ‘Abbaas(may Allah be pleased with him) said, "O Commander of the Believers! Judge between me and this (i.e., ‘Alee)." They had a dispute regarding the property of Banne Al-Nadeer which Allah, Exalted is He, had given to His Messenger ﷺ as Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting). The group (i.e., ‘Uthmaan and his companions) said, "O Commander of the Believers! Judge between them and relieve both of them front each other." ‘Umar (may Allah be pleased with him) said, "Be patient! I beseech you by Allah by Whose Permission the Heaven and the Earth exist, do you know that Allah's Messenger ﷺ said, 'Our (i.e., Prophets') property will not be inherited, and whatever we leave, is Sadaqah (i.e., to be spent in charity),' and Allah's Messenger ﷺ meant himself (by saying "we'')?" The group said, "He said so." ‘Umar (may Allah be pleased with him) then turned to ‘Alee and ‘Abbaas(may Allah be pleased with them) and said, "I beseech you by Allah, do you know that Allah's Messenger ﷺ said so?" They replied, " He said so." ‘Umar (may Allah be pleased with him) then said, "So, I will talk to you about this matter. Allah, Exalted is He, bestowed on His Messenger ﷺ a special favor of Fay’ which He gave to nobody else." ‘Umar (may Allah be pleased with him) then recited the ayaat (which mean): {And what Allah restored [of property] to His Messenger from them - you did not spur for it [in an expedition] any horses or camels, but Allah gives His messengers power over whom He wills, and Allah is over all things competent.} [Quran 59:6] ‘Umar (may Allah be pleased with him) added, "So, this property was especially given to Allah's Messenger ﷺ, but, by Allah, neither did he ﷺ take possession of it and leave you, nor did he ﷺ favor himself with it to your exclusion, but he ﷺ gave it to all of you and distributed it amongst you till this property remained out of it. Allah's Messenger ﷺused to spend the yearly expenses of his family out of this property and used to keep the rest of its revenue to be spent in Allah's Cause. He ﷺ kept on doing this during all his lifetime. I ask you by Allah do you know this?" They (may Allah be pleased with them) replied in the affirmative. ‘Umar then said to ‘Alee and ‘Abbaas(may Allah be pleased with them), "I ask you by Allah, do you know this?" ‘Umar (may Allah be pleased with him) added, "When Allah had taken His Prophet unto Him,’ Aboo Bakr said, 'I am the successor of Allah's Messenger ﷺso, Aboo Bakr took over that property and managed it in the same way as Allah's Messenger ﷺused to do, and Allah, Exalted is He, knows that he (may Allah be pleased with him) was true, pious and rightly guided, and he (may Allah be pleased with him) was a follower of what was right. Then, Allah took Aboo Bakr (may Allah be pleased with him) unto Him and I became Aboo Bakr's successor, and I kept that property in my possession for the first two years of my Caliphate, managing it in the same way as Allah's Messenger ﷺ used to do and as Aboo Bakr (may Allah be pleased with him) used to do, and Allah knows that I have been true, pious, rightly guided, and a follower of what is right. Now you both (i.e., ‘Alee and ‘Abbaas) came to talk to me, bearing the same claim and presenting the same case; you, ‘Abbaas, came to me asking for your share of your nephew's property, and this man, i.e., ‘Alee (may Allah be pleased with him), came to me asking for his wife's share of her father's property. I told you both that Allah's Messenger ﷺ said, 'Our (prophets') properties are not to be inherited, but what we leave is Sadaqah (i.e., to be spend in charity).' When I thought it right that I should hand over this property to you, I said to you, 'I am ready to hand over this property to you if you wish, on the condition that you would take Allah's Pledge and Convention that you would manage it in the same way as Allah's Messenger ﷺ used to, as Aboo Bakr (may Allah be pleased with him) used to do, and as I have done since I was in charge of it.' So, both of you said (to me), 'Hand it over to us,' and on that condition I handed it over to you. So, I ask you by Allah, Exalted is He, did I hand it over to them on this condition?" The group aid, "Yes." Then ‘Umar faced ‘Alee and ‘Abbaas(may Allah be pleased with them) saying, "I ask you by Allah, did I hand it over to you on this condition?" They (may Allah be pleased with them) said, "Yes. " He (may Allah be pleased with him) said, " Do you want now to give a different decision? By Allah, by Whose Leave both the Heaven and the Earth exist, I will never give any decision other than that (I have already given), and if you are unable to manage it, then return it to me, and I will do the job on your behalf."
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Commentary :
Allah, Exalted is He, singled out the Prophet ﷺ for the Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting) rather than the spoils of war (for they were distributed among the Muslim fighters). The Prophet ﷺ stated what should be done with the Fay’ and how it should be spent, and also underlined what should be done with his personal property after his death.
In this hadeeth, Maalik ibn Aws – scholars held different opinions as to whether or not he was a Companion – narrated that while he was sitting with his family at home once, the sun rose high and it got hot. Suddenly the messenger of the Caliph ‘Umar ibn Al- Khattab (may Allah be pleased with him) came and asked him to come and meet the Commander of the Believers. He went along with him to a place where ‘Umar (may Allah be pleased with him) was sitting on a bedstead made of date-palm leaves and covered with no mattress, and he (may Allah be pleased with him) was leaning over a leather pillow. Maalik greeted him and sat down. ‘Umar (may Allah be pleased with him) said, "O Maali,” which is a term of endearment indicating emotional proximity and friendliness, “Some persons of your people who have families came to me;” it was said that they belonged to Banee Nasr ibn Mu‘aawiyah ibn Abee Bakr ibn Hawaazin,that they were afflicted with drought, and that they came to Al-Madeenah asking for financial support and supplies. Thereupon, ‘Umar (may Allah be pleased with him) ordered that a gift (a small, unfixed grant) should be given to them. The Arabic word used in the hadeeth is Radkh (i.e., a smallportion of the war gains which is less than the share of a single fighter, given by a ruler or his deputy to a person who is not entitled to a share despite taking part or helping in the fighting, such as a woman, a child, or a disbeliever). ‘Umar (may Allah be pleased with him) commanded Maalik to take this grant and distribute it among them. Maalik apologized and said, "O Commander of the Believers! I wish that you would order someone else to do it." He said, "O man! Take it." While Maalik was sitting there with him, his doormanYarfa’, one of ‘Umar’s freed slaves, came saying, "‘Uthmaan, ‘Abd Al-Rahmaan ibn ‘Awf, Al-Zubayr and Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them) are asking your permission (to see you); may I admit them?" ‘Umar (may Allah be pleased with him) said, "Yes." So, they (may Allah be pleased with them)were admitted and they came in, greeted him, and sat down. After a while Yarfa’ came again and asked to admit ‘Alee ibn AbeeTaalib and Al-‘Abbaas ibn ‘Abd Al-Muttalib(may Allah be pleased with them).They came seeking the settlement of their dispute over the property of Banee Al-Nadeer.This was property which Allah had given to His Messenger ﷺas Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting).They (may Allah be pleased with them) were seeking ‘Umar’s judgment as to who should manage it. The group (i.e., ‘Uthmaan, ‘Abd Al-Rahmaan ibn ‘Awf, Al-Zubayr, and Sa‘d ibn AbeeWaqqaas(may Allah be pleased with them)) asked ‘Umar to judge between them (i.e., ‘Alee and Al-‘Abbaas(may Allah be pleased with them)) and relieve each of them of the other. The Arabic word used in the hadeeth is Raht, and it means a group of men below ten or forty. Afterward, ‘Umar (may Allah be pleased with him) said to these Companions (may Allah be pleased with them), "Be patient! I beseech you by Allah, by Whose Permission the Heaven and the Earth exist, do you know that Allah's Messenger ﷺ said, 'Our (i.e., prophets') property will not be inherited, and whatever we leave is Sadaqah (i.e., to be spent in charity),' and Allah's Messenger ﷺ meant himself (by saying ‘we'’)?" The group (may Allah be pleased with them) said, "He said so." ‘Umar (may Allah be pleased with him) then turned to ‘Alee and Al-‘Abbaas(may Allah be pleased with them) and said, "I beseech you by Allah, do you know that Allah's Messenger ﷺ said so?" They replied, "He ﷺ said so." ‘Umar (may Allah be pleased with him) then said, "So, I will talk to you about this matter. Allah, Exalted is He, bestowed on His Messenger ﷺ the special favor of Fay’ which He gave to nobody else." ‘Umar (may Allah be pleased with him) then recited the ayaat (which mean): {And what Allah restored [of property] to His Messenger from them - you did not spur for it [in an expedition] any horses or camels, but Allah gives His messengers power over whom He wills, and Allah is over all things competent.} [Quran 59:6].
‘Umar (may Allah be pleased with him) explained how the Prophet ﷺ used to manage this Fay’ and that he ﷺ used to cover the yearly expenses of his family from this property and allocate the rest of its revenue to the Muslim Treasury, to be spent in Allah's Cause. He (may Allah be pleased with him) continued to remind them of what the Prophet ﷺ did and how he ﷺ managed this Fay,’ stressing that he ﷺ did not keep it all for himself. They (may Allah be pleased with them) availed themselves of such property as members of his family. ‘Umar (may Allah be pleased with him) asked them as to whether the Prophet ﷺ did so during his lifetime and they (may Allah be pleased with them) replied in the affirmative. ‘Umar then reminded ‘Alee and Al-‘Abbaas(may Allah be pleased with them) that Aboo Bakr (may Allah be pleased with him), being the successor of Allah's Messenger ﷺ, took over that property and managed it in the same way as Allah's Messenger ﷺ used to do, and so did ‘Umar (may Allah be pleased with him). He (may Allah be pleased with him) stated: “Allah, Exalted is He, knows that he (i.e., Aboo Bakr (may Allah be pleased with him)) was true, pious and rightly guided, and he (may Allah be pleased with him) was a follower of what was right.”
He (may Allah be pleased with him) also reminded them that he (may Allah be pleased with him) became Aboo Bakr's successor and kept that property in his possession for the first two years of his Caliphate, managing it in the same way as Allah's Messenger ﷺ and Aboo Bakr (may Allah be pleased with him) used to do, and said about himself, “Allah knows that I have been true, pious, rightly guided, and a follower of what is right.”
Afterward, ‘Umar (may Allah be pleased with him) reminded ‘Alee and Al-‘Abbaas(may Allah be pleased with them) of what they did when they came to him before this dispute. He (may Allah be pleased with him) said: “You both came to talk to me, bearing the same claim and presenting the same case;” meaning that there was no dispute, “you, ‘Abbaas, came to me asking for your share of your nephew's property,” being the Prophet’s paternal uncle, “and this man, i.e., ‘Alee (may Allah be pleased with him), came to me asking for his wife's share of her father's property. I told you both that Allah's Messenger ﷺ said, 'Our (prophets') properties are not to be inherited, but what we leave is Sadaqah (i.e., to be spent in charity).' When I thought it right that I should hand over this property to you, I said to you, 'I am ready to hand over this property to you if you wish, on the condition that you would take Allah's Pledge and Convention that you would manage it in the same way as Allah's Messenger ﷺ used to, and as Aboo Bakr (may Allah be pleased with him) used to do, and as I have done since I have been in charge of it.' ‘Umar (may Allah be pleased with him) agreed to put them in charge of the property on that condition.
Afterward, ‘Umar (may Allah be pleased with him) asked ‘Uthmaan and the Companions (may Allah be pleased with them) with him whether he was speaking the truth, and they replied in the affirmative. He (may Allah be pleased with him) addressed ‘Alee and Al-‘Abbaas(may Allah be pleased with them) and they both replied in the affirmative. He (may Allah be pleased with him) then rebuked them for seeking a different judgment. He (may Allah be pleased with him) said: “By Allah, by Whose Leave both the Heaven and the Earth exist, I will never give any decision other than that (which I have already given), and if you are unable to manage it, then return it to me, and I will do the job on your behalf,” in the manner that the Prophet ﷺ and Aboo Bakr (may Allah be pleased with him) managed it.
It is deduced from the hadeeth that a knowledgeable ruler may settle complicated disputes and govern the affairs of the Muslim state in the way that serves the best interests of Muslims, after consulting with thepeople of knowledge and specialists.
The hadeeth states that the Prophets of Allah did not leave personal properties (i.e., estates), and rather their inheritance was knowledge, and whatever property they left was Sadaqah.
It is inferred from the hadeeth that it is allowable to decline assignments and mandates that are assigned to a Muslim individual by the ruler if the person knows his weakness and inability to fulfill the rights of such office.
It also highlights the virtues of ‘Umar (may Allah be pleased with him) and his (outstanding)asceticism, justice, and good judgment when settling disputes. .

3096

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."'
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Commentary :
Allah, Exalted is He, blessed His Prophets with non-attachment to worldly pleasures and gains; they led the mostascetic lives and were content with their modest shares of worldly property. They availed themselves of their worldly gains within the scope of their needs only, and graciously offered the excess to be spent on what benefits people.
In this hadeeth, the Prophet ﷺ commanded that his private property must not be inherited by his heirs. He ﷺ stated that his heirs had no right to even a single Dinar (i.e., anything from his private property) after his death, and whatever wealth he ﷺ should leave, beyond the due expenditure of his wives and laborers, should be given as Sadaqah (i.e., to be spent in charity) for the benefit of Muslims. The Prophet ﷺ used to take his share of the (conquered) lands (i.e., Fay,’ meaning war-gains taken by Muslims from the disbelievers without fighting, and spoils of war) to provide for himself and his dependents and spend the rest for the benefit of Muslims. The reference to his ‘laborers’ here is said to mean his successors (Caliphs) after his death, and it was also said that it means the workers whom he ﷺ had appointed to tend to the palm trees in his lands.These lands were part of the Fay’ gained after the battle with Banee Al-Nadeer, the land of Fadak, and his share of the lands of Khaybar. It was also said that it means his servants or the workers whom he ﷺ had appointed to collect the Zakaah funds.
The hadeeth highlights the Prophet’s keenness in taking care of his family and dependents and allocating allowances for the workers and employees appointed to manage the Muslims’ affairs to keep them secure and able to shoulder the tasks entrusted to them.
It is inferred therefrom that the Prophets of Allah did not leave behind personal properties to be inherited by their heirs, and that their estates were rather spent in charity. .

3097

‘Aa’ishah(may Allah be pleased with her) narrated:
Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed.
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Commentary :
The Prophet ﷺ used to invoke Allah, Exalted is He, to bless him and his family with enough sustenance that would spare them the need to ask others for financial help. His wives and household members (may Allah be pleased with them) were content (with their modest shares of worldly pleasures and properties) and endured the strained living conditions, aspiring to the rewards of Allah, Exalted is He, and the everlasting bliss in Paradise.
In this hadeeth, the Mother of the Believers ‘Aa’ishah(may Allah be pleased with her) stated that when the Prophet ﷺ died, there was nothing in her house that a living being could eat, except some barley lying on a shelf. So, she (may Allah be pleased with her) ate of it for a lengthy period and it was not consumed. She (may Allah be pleased with her) measured it, and (after a brief period) it was consumed. This means that she (may Allah be pleased with her) used to eat of this small quantity of barley for an extended period of time and it was not measured. When she (may Allah be pleased with her) measured it and knew its exact weight and amount, it was no longer so blessed and was consumed (after a short period). Not knowing the exact measure of the foodstuff made it blessed; each day she would think that the barley would be consumed, as it seemed a small quantity, and this is why it lasted for longer before being ultimately consumed. It is also possible that this was related to the blessing of the Prophet ﷺ, and when she measured it, such blessing ceased. It was recorded in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of Asmaa’ bintAboo Bakr (may Allah be pleased with her) that the Prophet ﷺ said: “Spend in charity and do not calculate, (for) Allah would calculate in your case; and do not hoard, otherwise Allah would be withholding from you.” It means, ‘Do not measure and meticulously calculate what you spend in charity, lest Allah, Exalted is He, do the same to you (i.e., in terms of reward and blessing). When one relies on the blessing of Allah, Exalted is He, refrains from measuring and meticulously calculating his foodstuff, and eats thereof until it is consumed, he would avail himself of the blessings bestowed by Allah, Exalted is He.
The hadeeth urges Muslims to give precedence to the enjoined reliance on Allah, Exalted is He, (over the reliance on the worldly and material causes) in all matters.
It is deduced from the hadeeth that when a person measures and meticulously calculates the quantity of foodstuff, closely monitoring the consumed or remaining amount, it becomes unblessed. .

Gaber said, "A man came to the Prophet ﷺ and said, 'O Messenger of Allah, what are the two things quite unavoidable?' He replied, 'He who dies without associating anything with Allah will enter Paradise and he who dies associating anything with Allah will enter Hell.'".

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

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

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

102

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

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

106

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

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

107

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

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

110

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

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

114

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

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

116

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

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

117

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

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

118

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

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

121

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

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

125

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

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

126

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

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

129

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..

132

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

Ibn ‘Abbaas(may Allah be pleased with him) narrated:
The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.”
.

‘Ataa’ narrated:
I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.”
.

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated:
I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘.
.

Ka‘b(may Allah be pleased with him) narrated:
Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting.
.

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."'
.

‘Aa’ishah(may Allah be pleased with her) narrated:
Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed.
.

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.'".

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.".

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.’”.

Book of Hadith

| Hadiths

Ibn ‘Abbaas(may Allah be pleased with him) narrated: The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.” .

‘Ataa’ narrated: I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.” .

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated: I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘. .

Ka‘b(may Allah be pleased with him) narrated: Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting. .

Narrated AbooHurayrah (may Allah be pleased with him): Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."' .

‘Aa’ishah(may Allah be pleased with her) narrated: Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed. .

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.'".

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.".

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.’”.

Ibn ‘Abbaas(may Allah be pleased with him) narrated:
The Prophetﷺ said, on the day of the Conquest of Makkah, "There is no migration (after the Conquest of Makkah), but Jihaad and good intentions, and whenever you are called for Jihaad, you should hasten to respond to the call.”
.

‘Ataa’ narrated:
I and ‘Ubaydullaah ibn ‘Umayrwent to ‘Aa’ishah while she was staying near Thabeer (i.e., a mountain). She (may Allah be pleased with her) said, "There is no migration after Allah, Exalted is He, gave His Prophet ﷺ victory and conquest of Makkah.”
.

As-Saa’ib ibn Yazeed(may Allah be pleased with him) narrated:
I along with some boys went out to receive Allah's Messenger ﷺ at Thaniyat Al-Wadaa‘.
.

Ka‘b(may Allah be pleased with him) narrated:
Whenever the Prophetﷺreturned from a journey in the forenoon, he ﷺ would enter the mosque and offer two Rak‘ahs before sitting.
.

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺsaid, "My heirs should not take even a single Dinar (i.e., anything from my private property), and whatever I leave, excluding the expenditure of my wives and my laborers, will be Sadaqah (i.e., to be spent in charity)."'
.

‘Aa’ishah(may Allah be pleased with her) narrated:
Allah's Messenger ﷺ died, and there was nothing in my house that a living being could eat, except some barley lying on a shelf. So, I ate of it for a long period and measured it, and (after a short period) it was consumed.
.