Narrated Jaabir(may Allah be pleased with him): “A man was buried along with my father in the same grave. However, I did not feel content till I took him (i.e., my father) out and buried him in a separate grave.”.

Commentary : The martyrs who die for the sake of Allah [in the battlefield] are highly honoured in the sight of Allah, the Almighty. The Prophet ﷺ and the Muslims viewed the martyrs of the battle of Uhud, in particular, with special reverence. Abdullah ibn ‘Amr ibn Haraam, the father of Jaabir ibn ‘Abdillah(may Allah be pleased be with them) was one of those killed in the Battle of Uhud.
In this hadeeth, Jaabiribn Abdullah(may Allah be pleased with them) reports that his father was buried in the same grave as another man. It has been said that this man was ‘Amr ibn al-Jamooh ibn Zayd (may Allah be pleased with him). However, Jaabir felt uneasy about his father sharing a grave, and so, he removed his father’s body from that grave and buried him in a separate one. All of this occurredwith the knowledge and permission of the Prophetﷺ.
It is reported inSaheehal-Bukhaaree that Jaabirremoved his father from the shared gravesix months after his burial, and he found his body in the same condition as on the day of his burial, except a slight change near his ear.This shows the merit and virtue of the father of Jaabir(may Allah be pleased with them).
From this hadeeth, we can conclude thatthat it is permissible to bury two men in the same grave, and also that it is allowed to remove the deceased from his grave after his burial, if there was a valid reason to do so..

1356

Anas (may Allah be pleased with him) reported:A young Jewish boy who was in the service of the Prophet ﷺ fell ill. The Prophet ﷺ went to visit him. He sat down by his head and said to him, "Embrace Islam." The little boy looked at his father who was sitting beside him. He said: "Obey Aboo al-Qaasim (i.e., the Messenger of Allah ﷺ)." Upon which, the boy embraced Islam. The Prophet ﷺ stepped out, saying, "Praise be to Allah, Who has saved him from Hellfire.".

Commentary : The kind treatment and mercy that the Prophet ﷺ showed to his servants, even those who were from the People of the Book, was exemplary. He ﷺ was always keen to guide them to Islam.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that there was a Jewish boy (Ghulaam) who was in the service of the Prophet ﷺ. [The Arabic word Ghulaam is used in reference to boys whose agesrange from birth to prepubescent.]
One day, this young boy became sick, and the news reached the Prophet ﷺ,so he visited him to check on his health. He ﷺ sat next to his head and asked him to embrace Islam. The boy looked at his father [for approval], and it is thought this was either due to reluctancetoaccept Islam or purely out of fear of his father. However, his father responded by telling the boy obey Aboo al-Qaasim- This was the Kunya (a teknonym in Arabic names, which is the name of an adult derived from their eldest child) of the Prophet ﷺ. Thus, the boy accepted the invitation of the Prophet ﷺ to Islam.
Accepting Islam requires the utterance of the two Testimonies of Faith, which are“I bear witness that there is no god worthy of worship except Allah”, and “that Muhammad is the Messenger of Allah”, as reported in the hadeeth found in Sunan al-Nisaa’iee al-Kubra.
After this, the Prophet ﷺ left the house while praising Allah for saving this boy from the Hellfire.

From this hadeeth, we can perceive that it is permissible for Muslims to hire disbelievers to workfor them, so long as they are certain they will not be subjects to their plots and deceit.

This hadeeth also teaches us that we should be kind to others, regardless of religion, and propose Islam to young boys too.
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1357

Narrated Ibn `Abbaas(may Allah be pleased with them): My mother and I were among the helpless and the oppressed. I from among the children, and my mother from among the women..

Commentary : The Muslims, during the early days of Islam, were helpless and oppressedin Makkah, and many of them were tortured at the hands of the disbelievers. For that reason, the Prophet ﷺ first ordered them to immigrate to Abyssinia, and later, he ﷺ ordered them to immigrate to al-Madinah to spread the truth and the message of Islam. However, many of them were unable to leave Makkah, either due to lack of finances or poor health.

In this hadeeth, ‘Abdullah ibn ‘Abbaas(may Allah be pleased with him) reports that he and his mother, Lubaabah bint al-Harith, alias Umm al-Fadl(may Allah be pleased with her) were among the helpless and weak Muslims who could not immigrate from Makkah to al-Madinah; he was a young boy, and his mother was among the women. They were among those who Allah, the Exalted, referred to in His Statement: {Except helpless men, women, and children who cannot afford a way out— it is right to hope that Allah will pardon them. For Allah is Ever-Pardoning, All-Forgiving.} [Quran 4:98-99]

There were those who accepted Islam in Makkah, and the disbelievers prevented them from immigrating; thus, they remained in Makkah, helpless and weak, suffering severe harm and torture. Those helpless and weak Muslims were excused for their inability to comply with the order to immigrate from Makkah to al-Madinah.

This report indicates that Ibn ‘Abbaas(may Allah be pleased with them) was not of the faith of his father, then a non-Muslim, at that time. Rather, he chose to become a Muslim with his mother. This is all based on the assumption that al-‘Abbaas embraced Islam after the battle of Badr; otherwise, the famous view is that He embraced Islam before the conquest of Khaybar.

This hadeeth shows that a young boy can embrace Islam once he has the ability to discern [right from wrong].
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1358

Narrated Ibn Shihaab: The funeral prayer should be offered for every child that dies, even if he were the son of a prostitute, as he was born upon the true faith of Islam (i.e., to worship none but Allah alone); If his parents are Muslims, particularly the father, even if his mother were a non-Muslim; If he, after the delivery, cries (even once) before his death (i.e., born alive), then the funeral prayer must be offered. And if the child does not cry after his delivery (i.e., born dead), then his funeral prayer should not be offered, and he will be considered as a miscarriage.
And AbooHurayrah(may Allah be pleased with him) narrated that the Prophet ﷺ said, "Every child is born with a true faith (i.e. to worship none but Allah Alone) but his parents convert him to Judaism or to Christianity or to Zoroastrianism, as an animal delivers a perfect baby animal; do you find it mutilated?" Then AbooHurayrah(may Allah be pleased with him recited: {The true innate nature with which Allah has created human beings.} (Quran 30.30).”
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Commentary : Allah, the Exalted, created man in perfect form, upon a pure innate nature that is free from the filth of polytheism, sins, and dispraised customs and traditions.

In this hadeeth, the Tabi’ee, Muhammad ibn Shihaab al-Zuhree, reports that the funeral prayer should be offered for each child that dies after his birth, even if the child is born out of wedlock or to a mother who is a disbelieving woman. Neither should prevent the funeral prayer be offered over the deceased child, because he is deemed Muslim at birth.If the mother or father of the child is Muslim, then the child is deemed Muslim on the grounds of the relevant parent’s religion, and the child is born upon the true faith of Islam.
This ruling is only applicable to children who are born alive, meaning after birth, they cried,which is a sign that the child was born alive. This means that if the child is stillborn, then no funeral prayer should be offered on him because he is considered a miscarriage.

Later, al-Zuhree quoted the narration of AbooHurayrah(may Allah be pleased with him) wherein the Prophet ﷺ mentioned that each child is born with the Islamic innate nature within them. It has been said that the innate nature mentioned in this hadeeth means pure nature and readiness to accept the good and the bad; therefore, if a child is left to embrace his innate nature with which he was born, he would remain pure, and instinctively choose Islam as his religion. Every child is born prepared to accept Islam, but subsequent influence from their parents and environment will influence their nature and decision thereafter. If parents were Jews, they would make him a Jew, and if parents were Christians, they would make him a Christina, and if parents were Zoroastrians, they would make him a Zoroastrian who worships fire. Or, he follows the religion of his parents accordingly, and thus, takes the same ruling as that of his parents in this life. However, if he later embraces Islam, then he will attain success, otherwise, he will die as a disbeliever.

Then, the Prophet ﷺ explained the significance through a parable- he ﷺ gave the example of a healthy animal with no defects or faults, which then experiences the removalof some of its body partsat the hands of man. Likewise, humans, too, are born healthy and intact with the true innate nature, but may then change to follow Judaism, or Christianity, or any other faith, due to the influence of his parents and surrounding environment. Thereafter, AbooHurayrah(may Allah be pleased with him) -the narrator of this hadeeth – ended by reciting the ayah: {The true innate nature with which Allah has created human beings}, which is the nature that makes them accept the truth and enables them to realise it. The innate nature here can also refer to Islam, because if children were left without being subjected to any external factors, they would have intuitively chosen Islam, because the innate nature of people will always recognise the beauty of this religion. However, people deviate from it because of a condemned reason such as dispraised blind following.

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1365

Narrated AbooHurayrah(may Allah be pleased with him): The Prophet ﷺ said “He who strangles himself will do so in hell, and he who thrusts a spear into himself will do so in hell.”.

Commentary : Islam endeavours to protect the life of humanity and therefore, has criminalised the killing of a person without a legitimate right, and has considered it a forbidden act. Thus, whoever commits suicide or kills another person [without legitimate right] is promised a severe punishment.

In this hadeeth, AbooHurayrah(may Allah be pleased with him) relates that the Prophet ﷺ warned that he who strangles himself will enter Hell, and there, he will strangle himself, and he who stabs himself will enter Hellfire, and stab himself there too. Hence, the punishment will be in kind with the deed,and whoever kills himself is leading himself to Hellfire where he will be punished for this [major] sin. The statement of the Prophet ﷺ is intended as a form of extreme warning and admonishment,however, the belief of [all righteous] predecessors is that polytheists will never enter Paradise, and monotheists will never stay in Hellfire forever. The people of Sunnah believe that committing suicide is a [major] sin, but it does not take the person outside the fold of Islam, therefore, the funeral prayer can be offered over him, and he should still be buried in the graveyards of Muslims.

Conversely, in one version of this hadeeth, recorded in Saheeh al-Bukhaaree and Saheeh Muslim, it reads: “He will be in Hellfire permanently.” However, this is understood to refer to he who commits it, considering it lawful despite his knowledge of its prohibition. Another possible interpretation is that it means his stay in Hellfire will be perceived as so long as he is being punished for it, butnot that he will actually reside in Hellfire eternally.

The other benefit of this hadeeth is learning that we are warned against harming ourselves. .

1367

Anas ibn Maalik (may Allah be pleased with him) reported: There passed a bier (being carried by people), and it was lauded in good terms. Upon this, the Messenger of Allah ﷺ said: It has become certain, it has become certain, it has become certain. And there passed a bier, and it was condemned in bad words. Upon this, the Messenger of Allah ﷺ said: It has become certain, it has become certain, it has become certain. 'Umar ibn al-Khattaab(may Allah be pleased with him) said: what is that has become certain? Upon this the Messenger of Allah ﷺ said: He whom you praised in good terms, Paradise has become certain for him, and he whom you condemned in bad words, Hell has become certain for him. You are Allah's witnesses in the earth.”.

1368

Aboo al-Aswad reported: I came to al- Madinah at a time when the disease was widespread in the Madinah, and while I was sitting beside 'Umar ibn al-Khattaab(may Allah be pleased with him), a funeral procession passed by. The people praised the deceased, and 'Umar ibn al-Khattaab said: "He will certainly enter it." Then another funeral procession passed by, and the people praised the deceased. 'Umar ibn al-Khattaab(may Allah be pleased with him) said: "He will certainly enter it." A third funeral procession passed by, and the people spoke ill of the deceased. He said: "He will certainly enter it." I (Abool-Aswad) asked: "O Chief of the Believers! What do you mean by “He will certainly enter it'?" He replied: "I said the same as was said by the Prophet ﷺ. He ﷺ said, “If four persons testify the righteousness of a Muslim, Allah will grant him Paradise.” We asked: “If three persons testify his righteousness?” He ﷺ replied, “Even three”. Then we asked: “If two?” He ﷺ replied, “Even two.” We did not ask him (regarding the testimony) of one."
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Commentary : Allah has favoured this nation by sending the seal of all Prophets and Messengers, the Master of all Prophets, Prophet Muhammad ﷺ, and made his noble Companions (may Allah be pleased with him), His witnesses on this earth just as He made them on the Day of Judgment witnesses on people; thus, they will testify for the Prophets when their nations claim that they did not convey the message of their Lord to them.

In this hadeeth, the Tab’iee, Aboo al-Aswad al-Doo’alee, reports that he visited al-Madinahat a time whendisease was widespread throughout the Madinah – that is to say, the death toll was large, as will be explained in another hadeeth. While he was sitting with ‘Umar ibn al-Khattaab(may Allah be pleased with him), the funeral of a person that was heading to the graveyard passed by them - Arabs use the term funeral or bier to refer to the deceased in his coffin – thus, the people praised the good character of the deceased, as they knew him. Upon hearing this, ‘Umar(may Allah be pleased with him) stated “it has become certain”. Another funeral passed by them, and the people praised the character of the deceased, and he responded similarly. Thereafter, a third funeral passed, but the people dispraised the deceased and mentioned his evil, and the bad character that he was known for during his life. Upon hearing this, ‘Umar(may Allah be pleased with him) said: “it has become certain”. This made Aboo al-Aswad inquire about the meaning of his statement, as his response was the same to all of them, although one of them was dispraised. ‘Umar (may Allah be pleased with him) informed him that he had asked the Prophet ﷺ the same question, and hisﷺ answer was that if four persons testify to the righteousness of a Muslim, Allah will grant him Paradise. Thus, if a person dies upon Islam and then four Muslims from the people of virtue and piety testified to his righteousness, based on the good deeds and character they have witnessed from him, then it is hoped that he will be from the people of Paradise. After hearing this, ‘Umar and the other Companions (may Allah be pleased with them) inquired whether the same is applicable if their number was three, which the Prophet ﷺ affirmed. They then inquiredabout if they were two in number, and he ﷺonce again confirmed it. They did not ask about the case where only one person testifies to the righteousness of the deceased, because the issue is of great importance, and requires at least the minimum number of witnesses to render the witness accepted and valid – that is two witnesses.

In this hadeeth, the Prophet ﷺ made the testimony of his Companions (may Allah be pleased with them),of whether the deceased is from the people of Paradise or the dwellers of Hellfire, evidence that confirms the reward or punishment awaiting the deceased. The meaning of “it has become certain” is that the reward or punishment is confirmed, and not that it is obligation upon Allah, the Exalted, because there is nothing that is obligatory upon Allah; His reward manifests in His favours upon us, and His punishment manifests in His justice; and He cannot be questioned about what He does.

The outcome of praise and condemnation, as mentioned in this hadeeth, is only when it reflects the reality of the deceased and his deeds during his life; otherwise, it is inapplicable. It has been said that the testimony of people that is mentioned in the hadeeth is limited to the Companions (may Allah be pleased with them) and their ilk, who are pious and credible, because this kind of people only utter wisdom.

We learn from this hadeeth that when true Muslims vouch for a deceased person that he was good, then they have testified that he is from the people of Paradise.

It also highlights the importance of being kind to people and treating others in a good manner, and to never manifest evil and bad deeds.
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1373

Narrated ‘Urwah ibn al-Zubayr:
I heard Asmaa’ bint Abee Bakr (may Allah be pleased with her) say: “The Messenger of Allah ﷺ arose to deliver a sermon in which he mentioned the trial a man will endure in the grave. On his mentioning that, the Muslims gave a shout of dismay." Ghundar added: “The punishment of grave is true.”.

Commentary : The Prophet ﷺhad [many] miracles that testify to the truthfulness of his message and his prophethood, one of which is his description of some of the events of the unseen, which Allah revealed to him. The unseen could be about matters pertaining to Allah’s reward or punishment; and he ﷺ mentions these to warn his nation, and to encourage them perform more good deeds and refrain from evil and bad deeds.

In this hadeeth, Asmaa’ bint Abee Bakr(may Allah be pleased with her) reports that the Prophet ﷺ delivered a sermon one day, in which he preached to them and reminded them of the Hereafter. He ﷺ then spoke of the grave and its related events, including the trial of the grave.
The trial of the grave is a test where the two angels, Munkar and Nakeer, ask the deceased about his lord, prophet, and religion. In Arabic, it is known as the fitnah of grave, this Arabic word was assigned to it because it is a great trial that tests the person’s faith and certainty. Whomever Allah gives support to, to pass this test is a winner, and whoever fails is ruined, and at a great loss.

Asmaa’ (may Allah be pleased with her) mentioned that after hearing about the trial of the grave, the companions shouted out loud, out of fear of what they had heard. In another version of the narration, it has the addition: “the punishment of the grave is true”, meaning that it is without a doubt confirmed that it must be believed in.

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1375

Narrated AbooAyyoob(may Allah be pleased with him): Once, the Prophet ﷺ went out after sunset and heard a dreadful sound. So, he ﷺ said, "The Jews are being punished in their graves.".

Commentary : The Prophet ﷺ had [many] miracles that testify to the truthfulness of his message and his prophethood, one of which is his description of some of the events of the unseen, which Allah revealed to him.

In this hadeeth, AbooAyyoob al-Ansaari(may Allah be pleased with him) reports that the Prophet ﷺ went outside the Madinah after sunset and heard a sound. This could have been the voices of the Angels of Punishment, or the sound of the punishment, or the voices of those who were being punished. He ﷺ explained that the Jews were being punished in their graves. If it is established that the Jews are punished in their graves, then naturally, it proves that all disbelievers and polytheists must be punished in their graves too, because their disbelief and polytheism are worse than the disbelief of the Jews. Allah does not reveal such an unseen event to anyone except Prophets and Messengers of His choice. Allah, Most High, said: {˹He is the˺ Knower of the unseen, disclosing none of it to anyone, except messengers of His choice. Then He appoints angel-guards before and behind them} [Quran 72:26-27] .

1377

Narrated AbooHurayrah(may Allah be pleased with him: Allah's Messenger ﷺ used to invoke (Allah): "O Allah! I seek refuge with you from the punishment in the grave, and from the punishment in the Hell fire, and from the afflictions of life and death, and the afflictions of Al-Maseeh Ad-Dajjaal."
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Commentary : The Prophet ﷺ was keen to teach his Companions and nation what to invoke from Allah, and to take refuge in Him from certain evils that may inflict the Muslims, to be protected from them.

In this hadeeth, AbooHurayrah(may Allah be pleased with him) reports that the Prophet ﷺ used to invoke Allah in the prayer, after the last tashahhud and before the tasleem, as mentioned in a narration in Saheeh Muslim. He used to say, “O Allah! I seek refuge with you” i.e., I turn to You, holdfast to You, and take refuge in you, to protect me from the punishment and tribulations of the grave. This is because this is the first stage of the Hereafter, and for those who are saved from the tribulations and punishment in the grave, all following events will be easier, as the punishment of the grave purifies the Muslim from his sins.
The punishment in Hellfire is the second thing from which the Prophet ﷺ sought refuge in Allah. Hellfire is the punishment that Allah hasreserved in the Hereafter for those who disobeyed His orders and commands – we ask His refuge from it out of His Mercy and Favour.
It is one of the characteristics of believers, who enjoy sound intellect and intact hearts, to always seek refuge in Allah from Hellfire, because whoever is spared from the Fire and is admitted into Paradise will indeed triumph.
He ﷺthen sought refuge in Allah from the afflictions of life and death, which refer to the tests and trials that people are subject to in this life and the Hereafter. The trials of life include all the temptations and tests that people experience in life such as disbelief, innovations, desires, and vice,while the trials of death include a bad end and the trials of the grave, such as the questioning of the two angels, etc.

His statement: “from the afflictions of the Maseeh al-Dajjaal” means to take refuge in Allah from believing his lies or falling for his traps and temptations. All of Allah’s Prophets warned against the evil and temptations of the false Messiah because he is indeed the greatest and most serious of all trials in this life. The Prophet ﷺ used to seek refuge with Allah from his fitnah in every prayer and explained that his fitnah is the greatest of all trials, tests, and tribulations that existed and will existed on earth, from the creation of Adam (peace be upon him) until the Last Hour. He was named al-Maseeh, which is an Arabic word derived from the root word that means omitted, because he is one-eyed; and al-Dajjaal, which means false, to distinguish him from Jesus, the son of Mary (peace be upon them), the true Messiah. The word Dajjaalsignifies falsifying the truth, and deception, to indicate that he is a liar, who will conceal the truth with his lies and introduce that which is false. He is from the children of Adam, and his appearance is one of the major signs of the approach of the Day of Judgment. Allah sends him as a trial to test His servants, and He, Exalted be He, enables him to do miraculous actions that are from the actions of Allah, such as killing people and then bringing them back to life, controlling and bringing out the treasures of earth, ordering the sky to rain and it accedes, ordering the land to produce and it grows, creating a Fire and Paradise, and two rivers, etc. All these powers are granted to him to test the creation, and all these events take place by the Will and Permission of Allah.

This hadeeth is confirming the punishment in the grave, and serves as evidence to refute those who deny it.
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1379

‘Abdullah ibn 'Umar (may Allah be pleased with them) reported Allah's Messenger ﷺ as saying: “When any one of you dies, he is shown his seat (in the Hereafter),morning and evening; if he is amongst the dwellers of Paradise (he is shown the seat) from amongst the dwellers of Paradise, and if he is one from amongst the denizens of Hell (he is shown the seat) from amongst the denizens of Hell. It would be said to him: That is your seat until Allah resurrects you on the Day of Judgment.”.

Commentary : The grave is the first stage of the Hereafter. If the servant was pious and obedient to Allah during his lifetime, then his grave will be his first step towards his final abode in Paradise, and if he was otherwise, then it will be his first step towards his final abode in Hellfire. The grave will be either a garden from the gardens of Paradise or a hole from the holes of Hellfire. We ask Allah to protect us from the latter.

In this hadeeth, the Prophet ﷺ informs us that when a person dies, his seat in the Hereafter will be shown to him, every morning and every evening. If he is one of the dwellers of Paradise, he will see his place there, and if he is one of the dwellers of Hellfire, then he will see his place that awaits him there. The angels will confirm all this to him, andwill explain to him that this will be his place until Allah resurrects him, to hold him accountable for his deeds, on the Judgment Day. Knowing this will be a glad tiding for the believer, as well as the bounties and blessings that he will enjoy in his grave;And what a worrisome burden and sorrow the disbeliever and sinner will experience, as well as part of their punishment. This hadeeth proves that there is grace and punishment in the grave.

It has been said that the purposeof this is to show the deceased the punishment or reward that awaits them in the Hereafter; and that the mention of morning and evening is to remind them of this. It has been said that it is possible that all this will be shown to the soul only, but it is also possible that it will be shown to the body and soul together.
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1380

Narrated AbooSa'eed Al-Khudree(may Allah be pleased with him) said: The Messenger of Allah ﷺ said: “When the funeral is placed (on the bier) and the men lift it onto their shoulders, if it was a righteous person it would say: Take me (to my grave) quickly, take me quickly. However, if it was not a righteous person it would say: Woe to it! Where are you taking it! Everything hears it except humans, and if man heard it, he would die."
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Commentary : The Prophet ﷺ would often mention death, andemphasise its torments, naming it the destroyer of pleasures. This was to highlight the enormity of this moment,and to prepare the believers for death.

In this hadeeth, the Prophet ﷺ explains that when the deceased is placed into his coffin and lifted on the shoulders of men [to progress to the grave], the funeral speaks- if the deceased was a righteous person, it would say ”Take me quickly, take me quickly,” due to its joy of the glad tidings that it witnessed. However, if the deceased was not a righteous person, it would express its sorrow by saying, “woe to me, where are you taking me!”which was a plea to leave it and to not bury it.Itsays thisbecause itsaw the torment and punishments that awaited the deceased in his grave, due to his bad deeds during his lifetime. The reason it uses the third person pronoun (i.e., it) although it means “woe to me!”is because the deceased disliked attributing woefulness to himself, or because he wants to disassociate himself from his self after realising its status.

Thereafter, the Prophet ﷺ mentions that all the creation can hear it except humans, and that they would die if they heard it. This refers to the dismaying sound of crying and screaming that comes from the deceased, when perceiving his punishment. The Prophet ﷺelucidatedthat no person can hear this appalling sound, due to Allah’s Mercy, andbecause He wants to keep them alive in this worldly life, where they experience tests and trials. It has been said that the dismaying sound only comes from the deceased who are not righteous. As for those who were righteous, their speech will be gentle, kind, and moderate, and thus, it would not occur that his voice would shock anyone who hears it.
It has been said that this speech occurs after the soul departs the body, and that Allah then enables the body to speak. However, the correct view is that [this happens] while the body and the soul are together.

We understand, from this hadeeth, that the righteous deceased sees glad tidings before he is buried, and vice versa, and this hadeeth serves as a sign of the truthfulness of the prophethood of the Prophet ﷺ..

1381

Narrated Anas ibn Maalik (may Allah be pleased with him): Allah's Messenger ﷺ said, "Any Muslim whose three children died before reaching puberty will be granted Paradise by Allah out of His Mercy to them.".

Commentary : Losing relatives and loved ones to death are among the most drastic trials and tests in life; and losing one’s own children to death is perhaps the most drastic of all. For this reason, Allah, Exalted be He, amplified the reward of those who lose three children to death, as mentioned in this hadeeth.

The Prophet ﷺ explains thatAllah will grant Paradise to any Muslim whose three children die before reaching puberty – that is the age upon which people are held accountable for their deeds - out of His Mercy to them, as they died free of sins, and are therefore more deserving of Allah’s Mercy. In a narration recorded in Sunan al-Nisaai’ee, it has the addition: “It will be said to them: Enter Paradise. However, they refuse to enter without their parents. Upon which, it will be said: Enter paradise along with your parents.” Their refusal to enter Paradise without their parents, and their insistence that their request be fulfilled, is the reason that Allah bestows His mercy upon their parents.

In Saheeh al-Bukhaaree, it is reported on the authority of AbooHurayrah(may Allah be pleased with him) that the Prophet ﷺ said: “No Muslim will suffer the death of three sons and go to hell, except to expiate the oath.” According to this report, this is applicable to both fathers and mothers, and infers that they will just pass over Hell so quickly to fulfill Allah’s oath mentioned in the ayah: {And there is none of you who except he will pass over it.} [Quran 19:71], meaning that every person will pass over Hellfire when they walk on the bridge placed above it.

It is established that reward requires a sound intention, as known in Islamic law. Therefore, attaining this promised great reward requires the grieving parents to be patient,while hoping forreward from Allah. This was explicitly mentioned in the authentic hadeeth in Saheeh al-Bukhaaree and Saheeh Muslim, when the Prophet ﷺ said to some women, “In case anyone amongst you sees the sad demise of three children of hers and she resigns herself to the will of Allah, hoping to get His reward, she would be admitted to Paradise.” The meaning of the part “resigns herself to the will of Allah, hoping to get His reward,” is being patient and content with Allah’s decree, particularly upon initial awareness of the calamity. This is based on the narration that Anas ibn Maalik reported wherein the Prophet ﷺ said: “The real patience is at the first stroke of a calamity.”

This hadeeth shows the great reward that will be granted to who suffered the demise of their children, and that Muslim children who die before reaching puberty will be in Paradise. .

1382

Narrated al-Baraa’ (may Allah be pleased with him): When Ibraheem (the son of the Prophet ﷺ) passed away, Allah's Messenger ﷺ said, "There is a wet-nurse for him in Paradise.".

Commentary : Ibraheem is the son of the Prophet ﷺ from his wife, Maaryyah the Coptic (may Allah be pleased with her). He was born in DhulHijjah of the 8th year after Hijrah and died during his infancy at the age of 18 months – that is, in the 10th year of Hijrah. When he died, the Prophet ﷺ grieved over him and cried, and he ﷺstated that he will have a wet-nurse in Paradise i.e., Allah will provide him with one who will complete his period of nursing in Paradise, since he died before completing his nursing.

It is due to Allah’s mercy and favours upon Ibraheem, the son of the Prophet ﷺ,that he lives in Paradise the life of al-barzakh just like the Prophets, truthful, martyrs and righteous people. He receives his provision just like them, and his provision in that life is the milk that one who nurses him in Paradise will give to him.

This narration indicates that the children of Muslims who die [before reaching puberty] are from the people of Paradise. In a narration recorded in SaheehMuslim, ‘Aishah (may Allah be pleased with her) said, when a little boy died,“glad tiding for him! He is a bird amongst the birds of Paradise.” However, the Prophet ﷺ said to her: “Don't you know that Allah created Paradise and He created Hellfire, and He created the dwellers for this (Paradise) and the denizens for this (Hell)?” There is no contradiction between both narrations because it is possible that the Prophet ﷺ intended with his statement to discourage ‘Aishah from hastening to assert that a person is from the people of Paradise or the people of Hell, without having definite evidence. This is because her statement entails that she knows the unseen and affirms the faith of the father of this child, since her statement was concerning a specific person. To say that a specific person is from the people of Paradise is not permissible without having textual evidence, since it is part of the knowledge of the unseen.
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1383

Ibn ‘Abbaas(may Allah be pleased with them) reported that Allah's Messenger ﷺ was asked about the children of the polytheists. He ﷺ answered: “It is Allah alone Who knows what they would have done.”.

Commentary : Allah, Exalted be He, created everything, set a due measure for everything, and wrote everything in His preserved Tablet. He, Exalted be He, created Hellfire and Paradise, and predestined the people of each. Whenever the Companions (may Allah be pleased with them) would not know the ruling of a matter, they would consult the Prophet ﷺregarding it.

In this hadeeth, ‘Abdullah ibn ‘Abbaas(may Allah be pleased with them) reports that Allah’s Messenger ﷺ was asked whether the children of polytheists who died before reaching puberty and becoming accountable would enter Paradise, or not. He ﷺ replied that Allah knows [from before they are created] what they would have done, and whether they would have become Muslims or adopted the faith of their parents, if they were to live. Thus, they will be judged accordingly. It has been said that this means they are left to Allah’s knowledge,Who will judge each one according to what they would have done, if they lived.

The part stating “Allah knows what they would have done” does not conflict with the view that the children of polytheists will be tested on the Day of Judgment. In fact, it can be used as evidence on their test, because Allah knows what they would have done. Hence, if they pass the test on the Judgment Day and believe, Allah will admit them into Paradise. Otherwise, He will admit them into Hellfire. However, some scholars hold the view that all children who die before reaching puberty, including the children of polytheists, will be in Paradise, based on the undisputed hadeeth: “Each child is born with a sound innate nature”. All the while, other scholars hold the view that it should not be discussed [due to lack of explicit evidence]. The dispute of scholars over this issue is well known, and only Allah knows the truth.
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1316

Bakr ibn ‘Abdullāh al-Muzani reported: While I was sitting with Ibn' Abbās near the Ka'bah, a Bedouin came to him and said: "What is the matter that I see that the children of your uncle supply honey and milk, whereas you supply Nabīdh (water sweetened with dates or raisins)?! Is it due to your poverty or due to your stinginess?" Thereupon, Ibn' Abbās said: "Praise be to Allah, we are neither poor nor stingy. The Prophet (may Allah's peace and blessings be upon him) came riding his mount, and Usāmah was sitting behind him. He asked for water, and we gave him a cup of Nabīdh, and he drank and gave the remaining amount to Usāmah, and he said: 'You have done something good and pleasant. Continue doing it.' So, we do not want to change what the Messenger of Allah (may Allah's peace and blessings be upon him) commanded.".

Commentary : A true Muslim follows in the footsteps of the Prophet (may Allah's peace and blessings be upon him) and adheres to his guidance, especially concerning what is authentically reported from him. This was the attitude of the Prophet's Companions, who were keen to follow the Prophet (may Allah's peace and blessings be upon him) in all his actions and statements.
In this Hadīth, the Tābi‘i Bakr ibn ‘Abdullāh al-Muzani informs that while he was sitting with Ibn ‘Abbās near the Ka‘bah, a Bedouin - a dweller of the desert - came to him and said: "What is the matter that I see that the children of your uncle", meaning the rest of the Quraysh tribe apart from the children of Al-‘Abbās. "supply honey and milk, whereas you supply Nabīdh?!" The Bedouin was referring to supplying water to the pilgrims. The children of Al-‘Abbās would provide the people with Nabīdh, dates or raisins soaked in water till their taste became sweet. It is not intoxicating. Water in Makkah was subject to change, and so they used to sweeten it by that. He asked him: Is your abandonment of the supply of honey and milk due to poverty or stinginess? Thereupon, Ibn ‘Abbās (may Allah be pleased with him) said: "Praise be to Allah", and he told him that they were neither poor nor stingy; instead, they did so in adherence to the teaching they had received from the Prophet (may Allah's peace and blessings be upon him). This is because the Prophet (may Allah's peace and blessings be upon him) had come to Makkah while riding his mount, i.e., his she-camel, and Usāmah ibn Zayd (may Allah be pleased with him) was riding behind him. The Prophet (may Allah's peace and blessings be upon him) asked for water, and they brought him a vessel containing Nabīdh, and he drank and made Usāmah drink the amount left over. Then, the Prophet (may Allah's peace and blessings be upon him) said to them: "You have done something good and pleasant," i.e., you have done a good and pleasant act by sweetening water with Nabīd made of dates or raisins. This indicates that this drink is not prohibited; otherwise, the Prophet (may Allah's peace and blessings be upon him) would not have drunk it, and he would have forbidden it.
Then, clarifying the reason for that, Ibn ‘Abbās (may Allah be pleased with him) said: "So, we do not want to change what the Messenger of Allah (may Allah's peace and blessings be upon him) commanded" about sweetening water with Nabīdh, when he said: "Continue doing it," i.e., the Prophet (may Allah's peace and blessings be upon him) forbade them to continue supplying Nabīdh to the people, and they complied with his command. The meaning: We do not change the supply of Nabīdh into the supply of something else like honey and milk, even if this is deemed more appropriate to people, but we will not change something which the Messenger of Allah (may Allah's peace and blessings be upon him) liked and then commanded us to do. Indeed, this is more appropriate and befitting for us.
The Hadīth shows how the Companions followed the Prophet's guidance and were keen to adhere to his Sunnah.
It points out the merit of supplying drinks to the pilgrims.
It indicates that it is legitimate to drink non-intoxicating Nabīdh.
It includes praise for those who supply drinks to the pilgrims and for every doer of good.
The Hadīth demonstrates that wealthy people may consume the water provided in the mosques or roads, for it is supplied for everyone, not the poor alone..

1318

Jābir ibn ‘Abdullāh reported: We joined the Prophet (may Allah's peace and blessings be upon him) in Hajj and ‘Umrah, and seven persons shared in a Badanah. A man asked Jābir, "Can a Jazūr be shared as a Badanah is shared? He said: "They are but from among the Badanahs." Jābir was present at the Hudaybiyah, and he said: We slaughtered seventy Badanahs during that day, and every seven persons shared in a Badanah. [In a version]: He commanded us that when we ended our Ihrām, we should present the Hady, and a group of us should share in one Hady. This was when he enjoined them to exit their Ihrām for Hajj..

Commentary : The Hady and Nahr (animal slaughter) are among the rituals of Hajj, and they represent a means of drawing closer to Allah and feeding the poor and needy. The Prophet (may Allah's peace and blessings be upon him) clarified its rulings and that it is valid for seven persons to share in one Badanah, which is sufficient for them.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that when they were with the Prophet (may Allah's peace and blessings be upon him) in Hajj and ‘Umrah, every seven persons shared in a Badanah. Badanah: It particularly belongs to camels. And it is said: It refers to camels and cows. In another version by Muslim: "in camels and cows, and every seven persons of us shared in a Badanah." This means that if the Hady is a camel or a cow, it is valid and sufficient to be shared by seven persons.
A man said to Jābir: "Can a Badanah be shared as a Jazūr is shared? Jazūr: young camels. And it is said: a Badanah is offered to the House before assuming Ihrām for the rituals, whereas Jazūr is the camels bought and offered to the House after Ihrām. Hence, the man asked about it and whether it is valid to also share in it? Jābir said to him: "They are, but from the Badanahs", i.e., when Jazūr is bought for the rituals, it becomes like Badanah.
Then, Abu az-Zubayr - who narrated the Hadīth from Jābir (may Allah be pleased with him) - informed that Jābir attended the Hudaybiyah, the incident when the Prophet (may Allah's peace and blessings be upon him) and the Muslims were prevented from entering Makkah to perform 'Umrah. So, he ended his Ihrām and slaughtered the Hady at the place where he was stopped from proceeding. This happened in the sixth Hijri year. Hudaybiyah is the name of a well located near Makkah, almost 20km away on the old Jeddah Road.
Jābir (may Allah be pleased with him) stated that they slaughtered seventy Badanahs on that day, and every seven persons shared in one Badanah. And in a version: "He", i.e., the Prophet (may Allah's peace and blessings be upon him), "commanded us that when we ended our Ihrām, we should present the Hady and a group of us should share in one Hady", i.e., a group up to seven persons would share in one Badanah. "This is when he enjoined them to exit their Ihrām for Hajj"; by Hajj, he meant the Farewell Hajj; and by ‘Umrah, he meant the ‘Umrah of Hudaybiyah, as indicated by his words: "Jābir was present at the Hudaybiyah."
The Hadīth indicates that it is legitimate for seven persons to share in one Badanah to offer it for Hajj..

1318

Jābir ibn ‘Abdullāh reported: In the year of Al-Hudaybiyah, we slaughtered with the Messenger of Allah (may Allah's peace and blessings be upon him) a camel on behalf of seven persons and a cow on behalf of seven persons..

Commentary : Hady (sacrificial animals) and Nahr (slaughtering) are from the rituals of Hajj, and they represent a means of drawing closer to Allah and of feeding the poor and the needy. The Prophet (may Allah's peace and blessings be upon him) clarified its rulings pointing out that it is valid for seven persons to share one camel or one cow and this will be sufficient for them.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reports that the Companions (may Allah be pleased with them) slaughtered their sacrificial animals with the Messenger of Allah (may Allah's peace and blessings be upon him) on the year of Al-Hudaybiyah, the 6th year after Hijrah. Al-Hudaybiyah is the name of a well located near Makkah, almost 20 km away on the old Jeddah Road. The year of Al-Hudaybiyah is the year when the Prophet (may Allah's peace and blessings be upon him) set out to perform ‘Umrah. He (may Allah's peace and blessings be upon him) assumed Ihrām (ritual state of consecration) for ‘Umrah from Dhul-Hulayfah and brought the Hady with him. However, when the polytheists prevented him from reaching the House, they slaughtered the Hady. Jābir (may Allah be pleased with him) reported that the Badanah was shared by seven and the cow was shared by seven, and this was sufficient for them. "Badanah" here means a camel.
The Hadīth indicates the permissibility of sharing the Hady..

1324

Abu az-Zubayr reported: I asked Jābir about riding the Hady (sacrificial animal) and he said: I heard the Prophet (may Allah's peace and blessings be upon him) say: "Ride it gently if you have nothing else until you find a mount.".

1325

Mūsa ibn Salamah al-Hudhali reported: Sinān ibn Salamah and I set out to perform 'Umrah. Sinān proceeded while having a sacrificial camel with him, which he was driving. The camel stopped in the way, being completely exhausted, and this state of it made him helpless - if it stopped proceeding further, how would he be able to take it along with him? He said: "When I come to the town, I will surely ask about that." I moved on in the morning, and as we encamped at Al-Bat'hā', he said: "Let us go to Ibn' Abbās to talk to him." He said: He mentioned to him the affair of his sacrificial camel, and he said: "You have come upon the well-informed one. The Messenger of Allah (may Allah's peace and blessings be upon him) sent sixteen sacrificial camels with a man, and he put him in charge of them. He proceeded and then returned and said: 'O Messenger of Allah, what should I do with those of them which become too exhausted to move?' He said: 'Slaughter them and then dye their hooves in their blood, and then put in on the sides of their humps. Neither you nor anyone of those in your company may eat from it.'" [In a version]: The Messenger of Allah (may Allah's peace and blessings be upon him) sent eighteen sacrificial camels with a man... and the rest of the Hadīth is the same. He did not mention the first part of the Hadīth..

Commentary : Allah Almighty sent His Prophet Muhammad (may Allah's peace and blessings be upon him) as a mercy to the worlds and made obedience to his commands and avoidance of his prohibitions the cause of salvation in this world and the Hereafter. His way was to make things easy for people in their worship and life, especially in those matters that involve hardship and harm.
In this Hadīth, the Tābi‘i Mūsa ibn Salamah al-Hudhali informs that he set out on a journey along with his brother Sinān ibn Salamah to perform ‘Umrah, Sinān had a sacrificial camel which he was driving. Badanah in Arabic and the plural is Budn, refers to a camel or cow brought and presented to the Sacred House of Allah. "The camel stopped in the way, being completely exhausted," i.e., it fell due to exhaustion before reaching where it would be slaughtered. So, Sinān was confused and did not know what to do about it. "If it stopped proceeding further", i.e., if it became tired and exhausted, what should he do with it? So, he swore, saying: "When I come to the town", meaning Makkah, "I will surely ask about that", which means: I will pose a thorough question about that. When he reached Makkah - in the forenoon - he alighted at Al-Bat'hā', a place containing small pebbles. It was initially the channel of the valley of Makkah, and it lies south of the Sacred Precincts, opposite Mount Thawr. It is also called Al-Abtah. He asked Mūsa ibn Salamah to go along with him to ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him). When they went to Ibn ‘Abbās (may Allah be pleased with him), Sinān told him about the sacrificial camel and what happened to it. Thereupon, Ibn ‘Abbās (may Allah be pleased with him) said: "You have come upon the well-informed one", i.e., you have come across a person well aware of the truth of what you have asked about and knowledgeable of all its aspects, apparent and hidden. Then, Ibn ‘Abbās said to him: "The Messenger of Allah (may Allah's peace and blessings be upon him) sent" from Madīnah to Makkah "sixteen sacrificial camels with a man, and he put him in charge of them." He said: "He proceeded," i.e., he departed from the Prophet's gathering. "and then returned" and asked the Messenger of Allah, saying: "What should I do with those who become too exhausted to move?" i.e., they got exhausted and could not move on and reach the place of slaughter. In response, the Prophet (may Allah's peace and blessings be upon him) said: "Slaughter them", i.e., slaughter them in the place where you would leave them, and then dye the hooves hung around their necks in their blood, and then put the blood "on the sides of their humps" so that they could be recognized by anyone passing them by after that and known to be Hady that have been spoiled, and thus he could eat from them freely and would not think them to be dead animals. This is because the routes people took on their journeys were well-known to everyone. Also, it was a common habit for the dwellers of the desert - the Bedouins - and others to follow the positions of the pilgrims to pick up whatever they left behind in the places of their rest.
Then, the Prophet (may Allah's peace and blessings be upon him) said to him: "Neither you nor anyone of those in your company may eat from it", i.e., your companions who travel with you. This is intended to block the means to wrong action, lest some people may slaughter the Hady or deem them defective before the right time.
The Hadīth indicates that a person may send presents to Makkah or appoint someone to do so on his behalf in case he does not go by himself..

1326

Dhu’ayb Abi Qabīsah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to send the sacrificial camels under his charge and say: If any of these is completely exhausted and you fear it may die, then slaughter it and dip its shoe in its blood, then strike its side therewith; however, neither you nor anyone of your companions should eat it..

Commentary : Hady is the name given to what is offered as a gift and slaughtered at the Haram (sanctuary) from the camels, cows, sheep, and goats. In this Hadīth, Abu Qabīsah Dhu’ayb ibn Halhalah al-Khuzā‘i narrates that the Messenger of Allah (may Allah's peace and blessings be upon him) used to send the Budn, which refers to the livestock gifted to Allah's Sacred House, with him and then say to him: "If any of these is completely exhausted," i.e., afflicted with a disease or overcome by exhaustion that is likely to cause its death before reaching the place where it should be slaughtered, "then slaughter it" on the spot, "And dip its shoe" that is tied in its blood, "then strike" with this shoe stained with blood on its side, i.e., put the two sandals on the side of the camel's hump as a known sign to be recognized by whoever passes by it. Thus, whoever comes after them will look at it and realize that it is a damaged Hady and that it is permissible to eat from it without thinking it to be a dead animal. This is because the routes that people took in their travels were known to others as well, besides the fact that it was a regular habit of the desert dwellers from among the Bedouins and others to follow the traces of the pilgrims' lodgings to pick whatever they left behind therein. "But neither you nor any of your companions should eat it," i.e., he should not eat from it whether he is poor or rich, which entails blocking the means to what is unlawful lest some people should slaughter the Hady or make it defective prior to its due time.
The Hadīth encourages the act of sending Hadys to Makkah and appointing a proxy in case one does not go there himself..

1328

Tāwūs reported: I was in the company of Ibn' Abbās when Zayd ibn Thābit said: "Do you give Fatwa that a menstruating woman may depart without the last thing she does being Tawāf around the House?" Ibn' Abbās said, "If not, then ask the Ansāri woman so-and-so as to whether the Messenger of Allah (may Allah's peace and blessings be upon him) commanded her to do that." He said: Then, Zayd ibn Thābit returned to Ibn' Abbās, laughing as he said: "I only found that you spoke the truth.".

Commentary : Allah Almighty says: {Allah wants ease for you and does not want hardship for you.} [Surat al-Baqarah: 185] Allah Almighty also says: {and He has not imposed upon you any hardship in religion.} [Surat al-Hajj: 78] This clearly manifests the facilitation of things for people and the removal of hardship from them during the rituals of Hajj.
In this Hadīth, the Tābi‘i Tāwūs ibn Kaysān informs that he was with the Companion ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) when Zayd ibn Thābit (may Allah be pleased with him) said to him: You issued a Fatwa that a menstruating woman may leave Makkah without performing the Farewell Tawāf! Ibn ‘Abbās replied to him, saying: "If not" i.e., if you do not accept my view, then leave it and go ask the Ansāri woman so-and-so - this is ’Umm Sulaym bint Milhān (may Allah be pleased with her) - as to whether the Messenger of Allah (may Allah's peace and blessings be upon him) enjoined her to do that. So, Zayd (may Allah be pleased with him) went and asked her, and she agreed with the view of Ibn ‘Abbās (may Allah be pleased with him). It is narrated in the Two Sahīh Collections that ‘Ā’ishah, the Prophet's wife, reported that Safiyyah bint Huyay, the Prophet's wife, got her menses during the Farewell Hajj. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Will she delay us?!" I said: "O Messenger of Allah, she has performed the Ifādah Tawāf around the House." Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Then, let her depart."
When Zayd ibn Thābit (may Allah be pleased with him) knew the right thing, he went back to Ibn ‘Abbās (may Allah be pleased with him), laughing, as he found his view to be correct. Then, he said: "I only found that you spoke the truth." So, Zayd (may Allah be pleased with him) agreed with the view adopted by Ibn' Abbās (may Allah be pleased with him). This is what we are required to do when a dispute arises over something; we should refer to the Qur'an and the Sunnah, and when a sincere person finds proof that disproves his own opinion, he complies with it and scraps stubbornness.
The Hadīth shows the politeness of the Companions (may Allah be pleased with them), their righteousness, their keenness to follow the Sunnah, and their readiness to go back to what is right when it becomes manifest.
It indicates that if a woman gets her menses, she can depart and leave the Farewell Tawāf.
It also demonstrates that some rulings may be unknown to some scholars..

1331

Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) entered the Ka‘bah while there were six pillars in it. He stood near a pillar and supplicated, and he did not pray..

Commentary : The Conquest of Makkah took place in the eighth Hijri year. It was a blessed victory for the Muslims. When the Prophet (may Allah's peace and blessings be upon him) entered it, he did so in modesty and humility toward Allah Almighty, Who bestowed this victory upon him.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) entered the Ka'bah during the day of the Conquest of Makkah, and "there were six pillars" in it, i.e., six columns, and he stood near a pillar and supplicated while standing and did not pray therein. However, the opposite of that is established by a Hadīth in the Two Sahīh Collections. ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered the Ka'bah with Usāmah ibn Zayd, Bilāl, and 'Uthmān ibn Talhah al-Hajabi, and he locked it behind him and remained inside. I asked Bilāl when he came out: What did the Prophet (may Allah's peace and blessings be upon him) do? He said: "He took up a position with one pillar on his left, one pillar on his right, and three pillars behind him - the House had six pillars at the time - and then he prayed. They are reconciled by giving precedence to the Hadīth reported by 'Abdullāh ibn' Umar (may Allah be pleased with him), as Bilāl (may Allah be pleased with him) was with the Prophet (may Allah's peace and blessings be upon him) inside the Ka'bah; or that the Prophet (may Allah's peace and blessings be upon him) entered the Ka'bah twice; he prayed at one time and did not pray at the other..

1333

‘Atā’ reported: When the House (the Ka‘bah) was burned during the time of Yazīd ibn Mu‘āwiyah as the people of the Levant invaded it, and what happened to it happened, Ibn az-Zubayr left it until the people came to the season, seeking to encourage - or incite - them against the people of the Levant. When the people departed, he said: "O people, advise me regarding the Ka'bah. Should I demolish it and then rebuild it or repair its damaged part?" Ibn ‘Abbās said: "An opinion has occurred to me concerning it; that you repair the damaged part of it and leave a House upon which the people embraced Islam and stones upon which the people embraced Islam and upon which the Prophet (may Allah's peace and blessings be upon him) was sent." In reply, Ibn az-Zubayr said: "If the house of one of you was burned, he would not be pleased until he renewed it. So, what about the House of your Lord? I will make Istikhārah (consult my Lord) for three and then determine my affair." When the three were over, he decided to demolish it. The people kept away from him, fearing that something from heaven might descend upon the first one to climb it. Then, a man climbed and threw down some stones from it. When the people saw that nothing harmed him, they went one after another and demolished it to the ground. Ibn Az-Zubayr erected pillars and hung curtains on them until its structure rose up. Ibn az-Zubayr also said: I heard ‘Ā’ishah say: The Prophet (may Allah's peace and blessings be upon him) said: "Were it not for the fact that the people have recently left Kufr (disbelief) and that I do not have enough funds to enable me to build it, I would incorporate five cubits from the Hijr into it and make for it a door through which people enter and a door through which they exit." He said: "Today, I have the funds, and I do not fear people." He said: "He added to it five cubits from the Hijr till there appeared a foundation the people could see it. He built the structure upon it. The length of the Ka‘bah was 18 cubits, and when he added to it, he regarded it as short. So, he increased its length by ten cubits and made two doors for it: one for entrance and the other for exit. When Ibn az-Zubayr was killed, Al-Hajjāj sent a message to ‘Abdul-Malik ibn Marwān informing him about that and telling him that Ibn az-Zubayr had placed the structure upon a foundation that was seen by the upright people in Makkah. In reply, ‘Abdul-Malik sent a message to him saying: "We do not have anything to do with Ibn Zubayr's smearing. As for the addition he had made to its length, approve it. As for the addition he had made to it from the Hijr, revert it to its structure and wall up the door he had opened." So, he demolished it and restored it to its structure..

Commentary : The Ka‘bah is the Sacred House of Allah and the Qiblah of the Muslims. It is the first house to be appointed for humankind. Abraham and Ishmael (Ismā‘īl) (peace be upon both of them) had constructed it at the command of Allah Almighty, and it was demolished and built more than once.
In this Hadīth, ‘Atā’ ibn Abu Rabāh relates that when the Sacred House was burned, which happened when Al-Husayn ibn Numayr as-Sakūni surrounded ‘Abdullāh ibn az-Zubayr (may Allah be pleased with him) in Makkah after the incident of Al-Harrah in Madīnah, in 63 A.H., at the command of Yazīd ibn Mu‘āwiyah, the then Caliph of the Levant. Ibn Az-Zubayr (may Allah be pleased with him) was in dispute with him over the caliphate at the time. So, the people of the Levant entered the Sacred House to fight ‘Abdullāh ibn az-Zubayr and the Ka‘bah was burned, and its wall inclined due to the throwing of a catapult, a tool that throws stones. This burning and damage that happened to the Ka‘bah were not intended to occur to it; rather, the intended purpose was to besiege Ibn Az-Zubayr. So, the catapult strikes were targeting him, not the Ka‘bah.
During the siege, there came news about the death of Yazīd ibn Mu‘āwiyah in 64 A.H. Thereupon, the Levant army returned to its land. Then Ibn Az-Zubayr rose and declared himself as the Caliph, and the pledge of allegiance was given to him as the Caliph, and he commanded the obedience of the people of the Hejaz, Egypt, Iraq, and Khurāsān. After the departure of the Levant army, ‘Abdullāh ibn az-Zubayr (may Allah be pleased with him) left the House in its damaged state until people came from every place for the season of Hajj and gathered there. Ibn az-Zubayr (may Allah be pleased with him) wanted to "embolden them", i.e., encourage them to fight the people of the Levant, or "incite them", i.e., stir up rage in their hearts by making them see the burned House, and so they would fight the people of the Levant. When the people turned back to their homeland after the end of Hajj rituals, Ibn az-Zubayr (may Allah be pleased with him) said to the people of Makkah or the notables among them: "O people, advise me regarding the Ka'bah", i.e., give me your opinion: Should I demolish it and then rebuild it anew, or repair its weakened and damaged part? In reply, Ibn ‘Abbās (may Allah be pleased with him) said: "An opinion has occurred to me concerning it", i.e., an opinion has appeared and become clear to me, which is that you repair the weakened and damaged part in it and restore it to its former condition and leave the Ka'bah in the state which the people were familiar with when they embraced Islam. "and stones upon which the people embraced Islam", meaning the stones of the Ka'bah without alteration, and upon which the Prophet (may Allah's peace and blessings be upon him) was sent, and he did not change them. Ibn az-Zubayr said: "If the house of one of you was burned, he would not be pleased," i.e., the owner of the burned house until he renewed it. "So, what about the House of your Lord?!" In other words, the House of Allah Almighty is more worthy of being repaired and renovated. Then, he said to them: "I am going to make Istikhārah (consult my Lord) for three", i.e., I will perform the Istikhārah prayer and seek goodness and help from my Lord for three times or three days, and then I will make up my mind. When the three days were over, he realised that he should demolish and rebuild it, and he was determined to do that. As a result, the people avoided him. They turned away, fearing punishment would descend upon the first person to go above the House to demolish it, like what happened to the Companions of the Elephant. They remained in that situation till a man from them ascended the Ka‘bah and began to pull out the stones. When the people saw no punishment hit him, they moved and headed to the House one after another in constant succession. They demolished it and removed its stones until it was leveled to the ground. "Ibn az-Zubayr erected pillars and hung curtains on them until its structure rose up." The purpose was to make these pillars and curtains a Qiblah for worshippers so that they could identify the location of the Ka'bah through them. These curtains remained till the structure went up and became visible to the people. At that point, he removed them, as the objective was achieved, which was to build the high structure of the Ka'bah.
Then, Ibn az-Zubayr (may Allah be pleased with him) mentioned a Hadīth which he heard from his maternal aunt ‘Ā’ishah (may Allah be pleased with her), who reported that the Prophet (may Allah's peace and blessings be upon him) said: "Were it not for the fact that the people have recently left Kufr", i.e., they have recently embraced Islam and departed from Kufr. "and that I do not have enough funds" i.e., I do not possess enough money to enable me to build it, I would incorporate into the House "from the Hijr" - which is the circular structure around the Ka'bah from the side opposite the Black Stone and the Yemeni Corner, and it takes the shape of a semicircle adjacent to the Levantine and Iraqi Corners, and this Hijr is part of the Ka'bah - "five cubits"; In another version by Muslim: "and I added to it six cubits from the Hijr." This is because the Quraysh did not have enough money to construct the Ka‘bah. So, they built it according to their available means and left the remaining part outside and called it Hijr. Therefore, the Prophet (may Allah's peace and blessings be upon him) wanted to include it in the House. Then the Prophet (may Allah's peace and blessings be upon him) said: "and make for it a door through which people enter", which is the eastern door, "and a door through which they exit", which is the western one. So, the Prophet (may Allah's peace and blessings be upon him) decided not to demolish the Ka'bah and incorporate the Hijr into it out of fear of possible Fitnah (confusion, strife), so he left it as it was. After narrating the Hadīth, Ibn az-Zubayr said: "Today I have the funds", and I possess money sufficient for this purpose, and I do not fear Fitnah for the people as Imān (faith) is well established in their hearts. So he added to the Sacred House, incorporated into it five cubits from the Hijr, and dug an area in the ground of the Hijr till he reached the foundation of the House, upon which Abraham (peace be upon him) constructed the building, and the people saw and observed it. Ibn Az-Zubayr built the structure upon it. "The length of the Ka'bah was 18 cubits, and when he added to it, he regarded it as short," i.e., he considered it to be short. So, Ibn az-Zubayr increased its length by ten cubits. A cubit is about 69 cm. "and he made for it two doors: one for entrance and the other for exit." So, Ibn Az-Zubayr built the Ka'bah according to the design intended by the Prophet (may Allah's peace and blessings be upon him).
When Ibn az-Zubayr was killed in 73 A.H., and the caliphate was established for Banu Umayyah, Al-Hajjāj ibn Yūsuf ath-Thaqafi sent a message to ‘Abdul-Malik ibn Marwān - the then Caliph of the Levant - informing him "that Ibn az-Zubayr had placed the structure upon a foundation" i.e., upon the foundation of Abraham, which he revealed when the Hijr was dug; "that was seen" i.e., observed "by the upright people", those whose testimony is acceptable, "in Makkah"; so, should he leave it in the way Ibn az-Zubayr built it or demolish it and then rebuild it according to its old design? ‘Abdul-Malik sent a reply to Al-Hajjāj: "We do not have anything to do with Ibn Zubayr's smearing", i.e., we have nothing to do with the blame for the crime Ibn Az-Zubayr perpetrated by demolishing the Ka‘bah. In other words, we are innocent of his crime of demolishing the House. "As for the addition he had made to its length, approve it", i.e., keep it as it is. "As for the addition he had made to it from the Hijr, revert it to its structure," i.e., demolish it and restore it to its former structure, as it was during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him). "and seal up the door he had opened"; this is the other door, which Ibn Az-Zubayr added. So, Al-Hajjāj demolished the House and restored it to its former structure.
The Hadīth highlights the significance of seeking the opinion of those with sound judgment and experience.
It mentions the repair of the damaged part of the Sacred House.
It indicates the permissibility of abandoning something recommended and legitimate for fear that people may fail to understand it.
It also indicates that an interest may be abandoned for the sake of being safe from falling into evil.
It shows how the ruler should win the hearts of his subjects and work to protect them.
The Hadīth demonstrates how the Companions were keen to comply with what the Prophet (may Allah's peace and blessings be upon him) wanted.
It points out that the Istikhārah prayer should be performed with regard to important matters..

1336

Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) came across a caravan at Ar-Rawhā’. He said: Who are the people? They replied: The Muslims. Then, they asked: Who are you? He said: The Messenger of Allah. So, a woman lifted up a boy to him and said: Is Hajj counted for this one? He said: Yes, and you will have a reward..

Commentary : Islam has laid down certain conditions for a Muslim to be held accountable for religious duties and obligations. One of these conditions is making Hajj obligatory only upon the adult, sane, and free Muslim who has the ability.
In this Hadīth, ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) "came across a caravan," i.e., a traveling group. A caravan specifically refers to the owners of camels. And it is originally used to refer to ten or less than that. "At Ar-Rawhā’", is a village located almost 80 km away from Madīnah, that was on the way back from the Farewell Hajj, as mentioned in the narration of An-Nasā’i. He asked them: "Who are the people?" They answered him saying that they were from the Muslims. Then, they asked him (may Allah's peace and blessings be upon him): "Who are you?" He replied: "The Messenger of Allah". Perhaps they did not recognize him (may Allah's peace and blessings be upon him) because they had not seen him before, as they did not emigrate, i.e., they embraced Islam in their countries and did not emigrate before this incident.
On knowing that he was the Messenger of Allah (may Allah's peace and blessings be upon him), a woman from among them lifted up a little boy - one who had not reached the age of puberty - and she asked: "Is Hajj counted for this one?", i.e., does this little boy obtain the reward of Hajj? The Prophet (may Allah's peace and blessings be upon him) answered her, saying: "Yes" he gets the reward of voluntary Hajj, "and you will have a reward," i.e., because of making him avoid what the Muhrim (one in state of ritual consecration) avoids, and doing what the Muhrim does, and teaching him if he is discerning, or the reward of being his deputy in Ihrām (state of ritual consecration), throwing the pebbles, standing, and carrying him during Tawāf (circumambulating the Ka‘bah) and Sa‘y (walking at a brisk pace between Safa and Marwah) if he is undiscerning. His saying: "And you will have a reward" is meant to encourage her.
A boy's Hajj is valid, and he gets a reward for it; however, it does not exempt him from the obligation, and he will have to perform the obligatory Hajj after reaching puberty.
The Hadīth indicates the permissibility of performing Hajj on behalf of the minor in general.
It also makes it clear that the boy is rewarded for his act of obedience and his virtuous deeds are recorded for him.
The Hadīth also affirms the reward of the boy's guardian if he makes him perform Hajj.
It also denotes that whoever does not know something must ask the scholars about the rulings he does not know.
It points out that whoever helps someone offer an act of obedience gets rewarded..

1342

‘Ali al-Azdi reported that Ibn ‘Umar taught them: Whenever the Messenger of Allah (may Allah's peace and blessings be upon him) mounted his camel to set out on a journey, he would say Takbīr three times and then say: "Subhāna al-ladhi sakhkhara lana hādha wa ma kunna lahu muqrinīn wa inna ila rabbina lamunqalibūn. Allāhumma inna nas’aluka fi safarina hādha al-birra wa at-taqwa wa min al-‘amali ma tarda. Allāhumma hawwin ‘alayna safarana hādha watwi ‘anna bu‘dah. Allāhumma anta as-sāhibu fi as-safar wa al-khalīfatu fi al-ahl. Allāhumma inni a‘ūdhu bika min wa‘thā’ as-safar wa ka’ābat al-manzhar wa sū’ al-munqalab fi al-māli wa al-ahl (Glory be to Him Who has subjected this for us, for we could not have done it by ourselves, and we will surely return to our Lord. O Allah, we ask You on this journey of ours for goodness and piety, and for deeds that are pleasing to You. O Allah, make this journey easy for us and make its distance short for us. O Allah, You are the Companion on the journey and the One in Whose care we leave our family behind. O Allah, I seek refuge in You from this journey's hardships, from the terrible sights, and from a misfortunate return to our property and our family)." On returning, he would say the same and add: "Āyibūn tā’ibūn ‘ābidūn lirabbina hāmidūn (We are returning in safety, turning to our Lord in repentance, worshiping Him, and praising Him).".

Commentary : Traveling involves hardship and fatigue, but Allah Almighty, out of His mercy, has created for His slaves and guided them to make ships that they could ride on the sea; camels, horses, and cars that they could ride on land; and airplanes that they could ride in the air. They carry them to their destinations without any fatigue or hardship. So, when they settle on them, they remember the favor that Allah Almighty has bestowed on them by subjugating and making such mounts and vehicles easy for them to ride.
In this Hadīth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) teaches some of his companions the supplication for traveling. He informed them that when the Messenger of Allah (may Allah's peace and blessings be upon him) rode and settled on his mount - which was the camel, and this includes all types of animals that could be ridden and the modern means of transportation - to set out from Madīnah on some journey, he would remember Allah and say: "Allāhu akbar (Allah is the Greatest)", three times. The Prophet's (may Allah's peace and blessings be upon him) saying Takbīr when riding and settling on the mount was acknowledging the greatness of Allah Almighty and the fact that He is greater than everything. He, thus, proclaimed His greatness to thank Him for that, so Allah would grant him extra bounty from Himself. Then, he would say: "Glory be to Him Who has subjected this for us" and has made it submissive to us, referring to the mount. "For we could not have done it by ourselves," i.e., we could not have been able to subjugate it and use it if Allah Almighty had not subjected it for us. "and we will surely return to our Lord," i.e., surely, we will return and go back to our Lord after death. It is as if the traveler who rides on what Allah has subjected for him remembers the last journey in this world, which is one's journey to Allah Almighty when he dies and people carry him on their shoulders.
Then, the Prophet (may Allah's peace and blessings be upon him) would praise Allah and supplicate Him saying: "O Allah, we ask You on this journey of ours for goodness and piety," Birr (goodness): adherence to obedience. Taqwa (piety): refraining from sins; thus, obeying the commands and avoiding the prohibitions. Then, he would ask his Lord to grant him deeds so that He becomes pleased with him. After that, he would ask Allah to make the journey easy for him and make its distance short for him. Following his supplication, he would say: "O Allah, You are the Companion on the journey," i.e., You accompany me on my journey and, thus, You make it easy for me. "And the One in Whose care we leave our family behind," in my absence, so, You surround them with Your care and protection, as Allah Almighty is with man on his journey and the One Who takes care of his family in his absence because Allah Almighty encompasses all things.
Then, he (may Allah's peace and blessings be upon him) would seek refuge with Allah from some of what afflicts man during his journey including: "This journey's hardships," i.e., its severity, difficulty, and the fatigue it causes. and "the terrible sights," i.e., the change in the face as if one is sick, and the feeling of defeat as a result of seeing what one likes undergoing something bad, which causes grief and sadness. It was also said: It means seeking refuge with Allah from every sight that results in grief when looking at it. "A misfortunate return," indicates when returning and seeing what displeases him in his family and property. In the Hadīth of ‘Abdullah ibn Sarjis (may Allah be pleased with him) - in Sahīh Muslim and Musnad Ahmad - it was mentioned that he would start with "the family" on returning, as he would say: "And from a misfortunate return to our family and our property" instead of "our property and our family." The Hadīth also states: The Prophet (may Allah's peace and blessings be upon him) sought refuge from "Hawr" after "Kawr", i.e., from scarcity after abundance and from the change in state from obedience to sin. He also sought refuge from the supplication of an oppressed person, i.e., I seek refuge with You from oppression, as it leads the oppressed person to engage in supplication, and there is no barrier between it and Allah, as mentioned in the Two Sahīh Collections.
On returning, the Prophet (may Allah's peace and blessings be upon him) would say these aforementioned words and would add: Āibūn (We are returning), i.e., we are returning from the journey safely. Tāibūn: (We are repenting), i.e., turning to our Lord from sins to obedience. Ābidūn, lirabbina hāmidūn (We are worshiping Him, and praising our Lord,) i.e., praising Allah Almighty with His attributes of perfection and majesty and showing gratitude to Him for His blessings and favors. It means: We are on our way back to our country, homeland, and families, and we are determined to return to Allah in sincere repentance coupled with righteous deeds, including showing gratitude to Allah, worshiping Him on a regular basis, and drawing close to Him by prayer and frequent prostrations.
So, the Prophet (may Allah's peace and blessings be upon him) used to remember Allah's worship and the fact that he was a slave of Allah Almighty all the time.
The Hadīth urges the act of Allah's remembrance when setting out on a journey and on returning therefrom..

1348

‘Ā’ishah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "There is no day on which Allah sets free more of His slaves from the Fire than the Day of ‘Arafah. He verily draws near, then He boasts about them before the angels saying: 'What do these [people] want?'".

Commentary : Allah has favored some days over others, and these favored days are occasions for Allah's grants and gifts that He offers His slaves, forgiving sins and elevating degrees, and the Day of ‘Arafah is one of these virtuous days.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that saving people from torment and setting them free from the Fire takes place on a larger scale on the Day of ‘Arafah than on any other day. ‘Arafah is a spot located on the way between Makkah and Tā’if. It is almost 22 kilometers away from Makkah, 10 kilometers away from Mina, and 6 kilometers away from Muzdalifah. It is the place where the pilgrims stand on the 9th of Dhul-Hijjah supplicating to Allah and asking for His forgiveness. "He" the Almighty verily "draws near" in a manner that befits His majesty and greatness, in compliance with what Allah Almighty has established for Himself, without Tashbīh (drawing comparison) or Tamthīl (likening Him to His creatures). Then, He boasts before the angels about the Muslims standing at ‘Arafah, demonstrating their merit and the excellence of what they do, and praising them before the angels. The word "bahā’" (boast) originally means beauty and grace. So, Allah boasts about them and praises them in the angels' presence. "Saying: What do these [people] want?", i.e., what do these people want by leaving their families and homelands, spending their money, and exhausting their bodies? The answer is omitted, and it is assumed to be: They only sought Allah's forgiveness and pleasure, which indicates that they are granted forgiveness, as Allah does not boast about sinners and wrongdoers except after repenting and being granted forgiveness.
The Hadīth establishes the attribute of drawing near to Allah Almighty in a way that befits His majesty and greatness.
It also establishes the attribute of boasting for Allah Almighty in a way that befits His majesty and greatness..

1356

Jābir reported that he heard the Prophet (may Allah's peace and blessings be upon him) say: "It is not lawful for any of you to carry a weapon in Makkah.".

Commentary : Makkah is a sacred city as it has the Sacred House and sacred sites. The Shariah has legislated for its special rulings that affirm such meanings. It has legislated therein means of security that have not been legislated in any other spot on earth.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) forbade carrying weapons in Makkah. Perhaps the reason behind this is to prevent it from being a cause of terrifying a Muslim or doing harm to anyone. Undoubtedly, this enhances the sense of security in a place like Makkah where the Islamic sacred sites are found. The prohibition here is meant when there is no necessity for carrying a weapon. However, if there is a necessity - like fighting the disbelievers and their likes - it is permissible to carry weapons like what happened in the Year of the Conquest when the Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah with his armies carrying their weapons. Allah granted him permission to do so to spread His religion and make His word superior. Hence, Allah made this Sanctuary lawful for him for part of the day, from sunrise to ‘Asr prayer. Then, he declared among people that its sanctity had returned to its former state..

1358

Jābir ibn Abdullah al-Ansāri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah, Qutaybah said: - [another narration reads]: He entered on the day of the Conquest of Makkah - wearing a black turban without being in Ihrām (state of ritual consecration)..

Commentary : The Companions (may Allah be pleased with them) used to observe the Prophet's states to learn from him, especially during calamities like wars and battles, and reported all this to those who came after them. They described his appearance, his clothes, and all his states.
In this Hadīth, the great Companion, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father), reports that the Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah on the day of the Conquest, 8 AH, wearing a black turban on his head. He was not wearing the clothes of Ihrām and did not have the intention to make Ihrām on that day because he did not want to perform the rituals; rather, he wanted to conquer Makkah.
In the two Sahīh Collections, Anas ibn Mālik (may Allah be pleased with him) reported: "The Messenger of Allah (may Allah's peace and blessings be upon him) entered in the year of the Conquest wearing a helmet on his head." It is likely that the helmet was over the turban to protect his honorable head from iron rust, or the turban was over the helmet, or perhaps he was wearing the helmet when first entering, then he took it off and put on the turban later. Thus, each one of them reported what he had seen..

1359

‘Amr ibn Hurayth reported: It is as if I am looking at the Messenger of Allah (may Allah's peace and blessings be upon him) on the pulpit, wearing a black turban, the two ends of which he has let hang down between his shoulders..

Commentary : The Companions (may Allah be pleased with them) used to observe the Prophet's conditions to learn from him, and they conveyed what they saw to those who came after them and described his appearance, clothes, and all conditions.
In this Hadīth, ‘Amr ibn Hurayth (may Allah be pleased with him) informs that he saw the Prophet (may Allah's peace and blessings be upon him) in one of his sermons on the pulpit - and this took place at the time of the Conquest of Makkah, as narrated by Al-Humaydi in his Musnad Collection - wearing a black turban on his head and letting the two ends of his turban hang down between his shoulders. The words "two ends" are reported like this, in the plural form, whereas it is narrated by Abu Dāwūd in the singular form 'end', which is more preponderant.
The Hadīth makes mention of wearing a black turban..

Book of Hadith

| Hadiths

Narrated Jaabir(may Allah be pleased with him): “A man was buried along with my father in the same grave. However, I did not feel content till I took him (i.e., my father) out and buried him in a separate grave.”.

Narrated Ibn `Abbaas(may Allah be pleased with them): My mother and I were among the helpless and the oppressed. I from among the children, and my mother from among the women..

Narrated AbooHurayrah(may Allah be pleased with him): The Prophet ﷺ said “He who strangles himself will do so in hell, and he who thrusts a spear into himself will do so in hell.”.

Narrated AbooAyyoob(may Allah be pleased with him): Once, the Prophet ﷺ went out after sunset and heard a dreadful sound. So, he ﷺ said, "The Jews are being punished in their graves.".

Narrated AbooHurayrah(may Allah be pleased with him: Allah's Messenger ﷺ used to invoke (Allah): "O Allah! I seek refuge with you from the punishment in the grave, and from the punishment in the Hell fire, and from the afflictions of life and death, and the afflictions of Al-Maseeh Ad-Dajjaal."
.

Narrated Anas ibn Maalik (may Allah be pleased with him): Allah's Messenger ﷺ said, "Any Muslim whose three children died before reaching puberty will be granted Paradise by Allah out of His Mercy to them.".

Narrated al-Baraa’ (may Allah be pleased with him): When Ibraheem (the son of the Prophet ﷺ) passed away, Allah's Messenger ﷺ said, "There is a wet-nurse for him in Paradise.".

Ibn ‘Abbaas(may Allah be pleased with them) reported that Allah's Messenger ﷺ was asked about the children of the polytheists. He ﷺ answered: “It is Allah alone Who knows what they would have done.”.

Jābir ibn ‘Abdullāh reported: In the year of Al-Hudaybiyah, we slaughtered with the Messenger of Allah (may Allah's peace and blessings be upon him) a camel on behalf of seven persons and a cow on behalf of seven persons..

Abu az-Zubayr reported: I asked Jābir about riding the Hady (sacrificial animal) and he said: I heard the Prophet (may Allah's peace and blessings be upon him) say: "Ride it gently if you have nothing else until you find a mount.".

Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) entered the Ka‘bah while there were six pillars in it. He stood near a pillar and supplicated, and he did not pray..

Jābir reported that he heard the Prophet (may Allah's peace and blessings be upon him) say: "It is not lawful for any of you to carry a weapon in Makkah.".

Jābir ibn Abdullah al-Ansāri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah, Qutaybah said: - [another narration reads]: He entered on the day of the Conquest of Makkah - wearing a black turban without being in Ihrām (state of ritual consecration)..

‘Amr ibn Hurayth reported: It is as if I am looking at the Messenger of Allah (may Allah's peace and blessings be upon him) on the pulpit, wearing a black turban, the two ends of which he has let hang down between his shoulders..

Book of Hadith

| Hadiths

Narrated Jaabir(may Allah be pleased with him): “A man was buried along with my father in the same grave. However, I did not feel content till I took him (i.e., my father) out and buried him in a separate grave.”.

Narrated Ibn `Abbaas(may Allah be pleased with them): My mother and I were among the helpless and the oppressed. I from among the children, and my mother from among the women..

Narrated AbooHurayrah(may Allah be pleased with him): The Prophet ﷺ said “He who strangles himself will do so in hell, and he who thrusts a spear into himself will do so in hell.”.

Narrated AbooAyyoob(may Allah be pleased with him): Once, the Prophet ﷺ went out after sunset and heard a dreadful sound. So, he ﷺ said, "The Jews are being punished in their graves.".

Narrated AbooHurayrah(may Allah be pleased with him: Allah's Messenger ﷺ used to invoke (Allah): "O Allah! I seek refuge with you from the punishment in the grave, and from the punishment in the Hell fire, and from the afflictions of life and death, and the afflictions of Al-Maseeh Ad-Dajjaal." .

Narrated Anas ibn Maalik (may Allah be pleased with him): Allah's Messenger ﷺ said, "Any Muslim whose three children died before reaching puberty will be granted Paradise by Allah out of His Mercy to them.".

Narrated al-Baraa’ (may Allah be pleased with him): When Ibraheem (the son of the Prophet ﷺ) passed away, Allah's Messenger ﷺ said, "There is a wet-nurse for him in Paradise.".

Ibn ‘Abbaas(may Allah be pleased with them) reported that Allah's Messenger ﷺ was asked about the children of the polytheists. He ﷺ answered: “It is Allah alone Who knows what they would have done.”.

Jābir ibn ‘Abdullāh reported: In the year of Al-Hudaybiyah, we slaughtered with the Messenger of Allah (may Allah's peace and blessings be upon him) a camel on behalf of seven persons and a cow on behalf of seven persons..

Abu az-Zubayr reported: I asked Jābir about riding the Hady (sacrificial animal) and he said: I heard the Prophet (may Allah's peace and blessings be upon him) say: "Ride it gently if you have nothing else until you find a mount.".

Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) entered the Ka‘bah while there were six pillars in it. He stood near a pillar and supplicated, and he did not pray..

Jābir reported that he heard the Prophet (may Allah's peace and blessings be upon him) say: "It is not lawful for any of you to carry a weapon in Makkah.".

Jābir ibn Abdullah al-Ansāri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah, Qutaybah said: - [another narration reads]: He entered on the day of the Conquest of Makkah - wearing a black turban without being in Ihrām (state of ritual consecration)..

‘Amr ibn Hurayth reported: It is as if I am looking at the Messenger of Allah (may Allah's peace and blessings be upon him) on the pulpit, wearing a black turban, the two ends of which he has let hang down between his shoulders..

Narrated AbooHurayrah(may Allah be pleased with him: Allah's Messenger ﷺ used to invoke (Allah): "O Allah! I seek refuge with you from the punishment in the grave, and from the punishment in the Hell fire, and from the afflictions of life and death, and the afflictions of Al-Maseeh Ad-Dajjaal."
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