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Hadith
878
It was narrated from Ibn ‘Umar (may Allah be pleased with him) that whilst ‘Umar ibn al-Khattab was standing and delivering the khutbah one Friday, a man who was one of the earliest Muhajirin, one of the companions of the Prophet (blessings and peace of Allah be upon him) came in. ‘Umar called out to him: What time is this? He said: I was busy and could not return to my family until I heard the adhan, and I could not do more than just wudu’. ‘Umar said: And just wudu’ too, when you know that the Messenger of Allah (blessings and peace of Allah be upon him) used to enjoin us to do ghusl?.

Commentary : Enjoining what is right and forbidding what is wrong is one of the most prominent characteristics of this ummah and is one of the causes of its being superior to others. Allah destroyed some of the nations who came before us because they failed to enjoin what is right and forbid what is wrong. Therefore every Muslim is commanded to enjoin what is right as much as he can, and forbid what is wrong as much as he can. Because ‘Umar ibn al-Khattab (may Allah be pleased with him) was one of the most assiduous in promoting the truth, he never failed to enjoin what is right, wherever he was. In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that during his caliphate, his father ‘Umar (may Allah be pleased with him) was standing and delivering the khutbah one Friday when a man who was one of the earliest Muhajirin, came in. He was ‘Uthman ibn ‘Affan, according to a report in al-Muwatta’. When ‘Umar (may Allah be pleased with him) saw that he had come late, he said to him: “What time is this?” –rebuking him for coming late. ‘Uthman (may Allah be pleased with him) responded by telling him that he had become busy with some matters, so he could not go back to his house until he heard the adhan, so he did wudu’ quickly and did not do ghusl, in order to catch up with Jumu‘ah. ‘Umar (may Allah be pleased with him) said to him: And just wudu’ too, when you know that the Messenger of Allah (blessings and peace of Allah be upon him) used to enjoin us to do ghusl?Here ‘Umar (may Allah be pleased with him) rebuked ‘Uthman (may Allah be pleased with him) a second time. What he meant was: and you did not do ghusl for Jumu‘ah either; you only did wudu? Is it not enough that you came late and missed out on the virtue of coming early, and you followed that with failing to do ghusl, being content with doing wudu’ only, when you heard the Prophet (blessings and peace of Allah be upon him) enjoining us to do ghusl on Friday!
The command to do ghusl on Friday is part of the etiquette of coming to the mosque and prayers in congregation. It is advice from the Prophet (blessings and peace of Allah be upon him) to do what is most appropriate and best on such occasions.
This hadith indicates that we should enjoin what is right and forbid what is wrong, even if that is in front of other people.
It indicates that the leader should check on those under his authority, and instruct them to do that which is best for their spiritual well-being, and to rebuke the one who falls short in doing what is more appropriate. It also indicates that enjoining what is right and forbidding what is wrong may be done during the khutbah and does not invalidate it.
It indicates that the Muslim is encouraged to come early to Jumu‘ah.
It indicates that it is permissible to just do wudu’ for Jumu‘ah, but highlights the fact that ghusl is better..

880
It was narrated that Abu Sa‘id said: I bear witness that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Ghusl on Friday is obligatory for every adult, and he should brush his teeth and put on perfume if it is available.” ‘Amr said: As for ghusl, I bear witness that it is obligatory. As for brushing the teeth and putting on perfume, Allah knows best whether it is obligatory or not, but this is what it says in the hadith..

Commentary : Friday is the best of days; it is the weekly festival (eid) of the Muslims, on which they gather to remember Allah (dhikr). Hence there are several points of etiquette to be observed on Fridays. In this hadith, the Prophet (blessings and peace of Allah be upon him) explains some of them. He (blessings and peace of Allah be upon him) explains that doing ghusl on Friday is obligatory for every adult, in the sense that it is so important for every adult male who is required to attend Jumu‘ah that it is almost like an obligatory duty for him. Another of these sunnahs is brushing the teeth and cleaning them with a siwak or by other means, scrubbing the teeth with something that will clean them. Another of these sunnahs is putting on perfume that has a good smell.
Doing ghusl and cleaning the mouth are part of the etiquette of attending the mosques and prayers in congregation. It is advice from the Prophet (blessings and peace of Allah be upon him) to do that which is appropriate on such occasions.
The ‘Amr referred to here is ‘Amr ibn Sulaym, the narrator of the report. The words “As for brushing the teeth and putting on perfume…”, which appear towards the end of the report, indicate that the conjunction does not mean that these actions are all at the same level of importance. It is as if he was certain that ghusl only is obligatory, because this is clearly stated in the hadith; he did not say anything about the other actions, because of the possibility that they may or may not be obligatory. It was also said that as the Prophet (blessings and peace of Allah be upon him) mentioned together doing ghusl and putting on perfume on Friday, and everyone agrees that there is no blame on the one who does not put on perfume on Friday, if he has no offensive odours that could annoy or offend other people in the mosque, the same applies to the one who does not do ghusl, because the reason for both is the same. The same applies to brushing the teeth..

881
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever does ghusl on Friday, the same as ghusl for janabah, then sets out early, it is as if he sought to draw close to Allah by giving a camel in charity. Whoever sets out at the second hour, it is as if he sought to draw close to Allah by giving a cow in charity. Whoever sets out at the third hour, it is as if he sought to draw close to Allah by giving a horned ram in charity. Whoever sets out at the fourth hour, it is as if he sought to draw close to Allah by giving a chicken in charity. Whoever sets out at the fifth hour, it is as if he sought to draw close to Allah by giving an egg in charity. Then when the imam comes out, the angels come to listen to the reminder [the khutbah]..

Commentary : Allah (may He be glorified and exalted) has instructed His believing slaves to hasten to do good deeds, and He praises those who do that, as He says: {Indeed, they used to hasten to good deeds} [al-Anbiya’ 20:19]. Because coming early to prayer is a good deed, especially in the case of Jumu‘ah prayer, the one who comes early to the prayer attains greater reward and virtue than others.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us of the virtue of coming early to Jumu‘ah prayer. First he encourages the Muslim to do ghusl for this prayer, and tells us that for the one who does a complete ghusl, like that done in the case of janabah, then goes to Jumu‘ah prayer  early, at the beginning of the day, it is as if he sought to draw close to Allah (may He be exalted) by giving a camel in charity. For the one who goes at the second hour, it is as if he gave a cow in charity for the sake of Allah (may He be exalted). For the one who goes at the third hour, it is as if he gave a horned ram in charity; this description emphasizes how beautiful and perfect it is. For the one who goes at the fourth hour, it is as if he gave a chicken in charity, and for the one who goes at the fifth hour, it is as if he gave an egg in charity. The hours referred to in the hadith begin at sunrise, and this division is done according to the length of time between sunrise and the time of the second adhan; the time is divided into five parts, each of which is what is referred to by the word “hour” in this hadith. Then the Prophet (blessings and peace of Allah be upon him) tells us that when the imam comes out and ascends the minbar to deliver the khutbah, the angels come in and do not write down the names of those who come in after that, so that they can listen to the Jumu‘ah khutbah and what it contains of remembrance of Allah (may He be exalted). Thus those who come after that miss out on the virtue of coming early, but they do not miss out on the reward for Jumu‘ah.
This hadith highlights the virtue of coming early for Jumu‘ah prayer.
It also urges the Muslim to do ghusl for Jumu‘ah..

883
It was narrated that Salman al-Farisi said: The Prophet (blessings and peace of Allah be upon him) said: “No man does ghusl on Friday, cleaning and purifying himself as much as he can, and puts on perfume, whether it is his own perfume or perfume that is in his house, then goes out, and does not push his way between two people, then he prays whatever is decreed that he should pray, then he listens attentively when the imam speaks, but he will be forgiven whatever sins he commits between this and the following Jumu‘ah.”.

Commentary : Friday is the best of days; it is the weekly festival of the Muslims, on which they gather to do good and remember Allah (dhikr). Hence the most important acts of etiquette on this day include purifying and cleaning oneself, ensuring that one smells good, coming early to the prayer, avoiding anything that could annoy or offend people, and listening attentively to the khatib. In this hadith, the Prophet (blessings and peace of Allah be upon him) speaks of the virtues of this etiquette. He begins by urging the Muslim to do ghusl and purify himself, which means cleaning himself thoroughly. What is meant is cleaning oneself by trimming the moustache, clipping the nails and shaving the pubic hair. Then the Prophet (blessings and peace of Allah be upon him) mentioned another act of etiquette, which is perfuming oneself, which the Muslim may do with his own perfume or by putting on some of his wife’s perfume. Then when he sets out to go to the mosque, when he enters the mosque he should not push his way between two people. This is a reference to coming early, because if he sets out early, he will not have to step over people’s necks or push his way between those who arrived before him and are sitting down. It was also said that what is meant is that he should not push his way between two men and stand between them, because he may make them feel constrained, especially when it is very hot and there is a large number of people. “then he prays whatever is decreed that he should pray” of supererogatory prayer. “then he listens attentively when the imam speaks”  so he listens properly to the khutbah. Whoever does this will be forgiven for whatever sins he commits in the period between this Jumu‘ah prayer and its khutbah, until the same time the following week.
This hadith indicates that we are urged to do ghusl on Friday.
It indicates that it is encouraged to put on perfume [when attending Jumu‘ah prayer].
It indicates that it is not allowed to step over people on Friday, except for one who can find no other way to reach the prayer place except by doing that.
It indicates that it is permissible to offer whatever supererogatory prayers one wishes before Jumu‘ah prayer.
It indicates that we are urged to listen attentively when the khatib begins to deliver the khutbah..

884
It was narrated that Tawus said: I said to Ibn ‘Abbas: They said that the Prophet (blessings and peace of Allah be upon him) said: “Do ghusl on Friday and wash your heads, even if you are not junub, and put on perfume.” Ibn ‘Abbas said: As for ghusl, then yes; as for perfume, I do not know..

Commentary : Islam is a religion of cleanliness and beauty, and it encourages both. In this hadith, Tawus ibn Kaysan – who was one of the Tabi‘in – narrates that he told ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) that some people were narrating a hadith from the Prophet (blessings and peace of Allah be upon him), which was: “Do ghusl on Friday and wash your heads, even if you are not junub, and put on perfume.” Ibn ‘Abbas (may Allah be pleased with him) said: As for ghusl, then yes; as for perfume, I do not know. It is known that the one who does ghusl will wash his head, so the words “and wash your heads” are a confirmation of the words “Do ghusl”, by way of mentioning something specific after mentioning something general, for emphasis and to point out that what is required is complete ghusl, lest anyone think that pouring water over the body without pouring it over the hair and making it reach the scalp is good enough for ghusl on Friday. The words “even if you are not junub” confirm that the command to do ghusl on Friday is not only for those who are junub. The words of Ibn ‘Abbas (may Allah be pleased with him), “As for ghusl, then yes; as for perfume, I do not know” mean: As for ghusl, I heard it from the Messenger of Allah (blessings and peace of Allah be upon him); as for perfume, I did not hear about it from him. The fact that Ibn ‘Abbas had not heard anything about putting on perfume on Friday does not mean that the Prophet (blessings and peace of Allah be upon him) did not say it. Ibn ‘Abbas (may Allah be pleased with him) narrated what he heard. But others heard it. In Sahih al-Bukhari it is narrated from Abu Sa‘id al-Khudri (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said concerning the etiquette of Jumu‘ah: “…and put on perfume if it is available.”
This hadith indicates that it is forbidden to issue a fatwa without knowledge. Here we see Ibn ‘Abbas (may Allah be pleased with him) – despite his high status and lofty position among the Sahabah – saying, I do not know. So no one should feel too embarrassed to say, when he does not know something, I do not know.
This hadith indicates that we are urged to do ghusl on Friday.
It indicates that it is encouraged to put on perfume when attending Jumu‘ah prayer..

885
It was narrated from Tawus, from Ibn ‘Abbas (may Allah be pleased with him), that he mentioned what the Prophet (blessings and peace of Allah be upon him) said with regard to doing ghusl on Friday. I said to Ibn ‘Abbas: Can he put on perfume if his wife has some? He said: I do not know..

Commentary : Friday is the best of days; it is the weekly festival (eid) of the Muslims, on which they gather to do good and remember Allah (dhikr). Hence the Prophet (blessings and peace of Allah be upon him) enjoined people to do ghusl on that day. In this hadith, the Tabi‘i Tawus ibn Kaysan narrates that Ibn ‘Abbas (may Allah be pleased with him) mentioned what the Prophet (blessings and peace of Allah be upon him) said with regard to doing ghusl on Friday. The command in this instance is addressed to one who is not junub, for the purpose of cleaning and purifying himself, because the one who is junub is commanded to remove the janabah on Friday and otherwise. Tawus asked him: Did the Prophet (blessings and peace of Allah be upon him) enjoin putting on perfume, even if the perfume belongs to one’s wife? This is because perfume is one of the things that she uses to beautify herself for her husband, so it is most likely that perfume would be in the possession of women, rather than men. What is meant by perfume is anything that is applied to the body to give a good fragrance.
Ibn ‘Abbas (may Allah be pleased with him) responded by saying that he had no knowledge of what the Prophet (blessings and peace of Allah be upon him) had said with regard to putting on perfume on Friday, or whether this action was recommended or was enjoined like ghusl. The fact that Ibn ‘Abbas (may Allah be pleased with him) had not heard anything about putting on perfume on Friday does not necessarily mean that the Prophet (blessings and peace of Allah be upon him) did not say it.Ibn ‘Abbas (may Allah be pleased with him) narrated what he heard. But others heard it. In Sahih al-Bukhari it is narrated from Abu Sa‘id al-Khudri (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said concerning the etiquette of Jumu‘ah: “…and put on perfume if it is available.” The command to put on perfume depends on one’s ability to do it, for not everyone owns perfume or keeps it at home.
This hadith highlights an important point of etiquette for the scholar and mufti, which is that they should say “I do not know” with regard to anything of which they have no knowledge.
It also indicates that we are urged to do ghusl on Friday..

887
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Were it not that it would be too difficult for my ummah, or for the people, I would have instructed them to use the siwak at the time of every prayer.”.

Commentary : Prayer means standing before Allah (may He be glorified and exalted), so it is essential to be in a state of purity and look good, and for the mouth and teeth to be clean.
In this hadith, the Prophet (blessings and peace of Allah be upon him) states that were it not that it would be too difficult for the worshippers among his ummah, he would have instructed them and made it obligatory for them to use the siwak before offering any prayer, whether it was obligatory or supererogatory, and whether the mouth had an odour or was clean. This is by way of encouraging people to do this noble act, which is purifying the mouth and cleaning the teeth when meeting Allah in prayer. The siwak is the root of the arak tree; this hadith may also refer to using any other kind of stick or similar thing to clean the teeth and take away any odour and the like. The Sunnah is to use the siwak when doing wudu’ for prayer too, as it says in a report narrated by al-Bukhari from Abu Hurayrah (may Allah be pleased with him). The time to do that when doing wudu’ is after washing the hands and before rinsing the mouth.
This hadith indicates that worshippers are urged to use the siwak whenever possible.
It also highlights the keenness of the Prophet (blessings and peace of Allah be upon him) to make things easy for people..

888
It was narrated that Anas said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “I have mentioned to you many times the importance of using the siwak.”.

Commentary : Using the siwak is a confirmed Sunnah (Sunnah mu’akkadah) of the Prophet (blessings and peace of Allah be upon him). He (blessings and peace of Allah be upon him) said: “Were it not that it would be too difficult for my ummah, I would have instructed them to use the siwak at the time of every prayer.” The siwak is cleansing for the mouth and pleasing to the Lord.
In this hadith, the Prophet (blessings and peace of Allah be upon him) confirmed the command to use the siwak, as he said: “I have mentioned to you many times the importance of using the siwak”, to emphasize its importance and enjoin it. The siwak is obtained from the roots of the arak tree. The point of telling them this, even though they were already aware of it, is to highlight and emphasize the importance of using the siwak. Even though the siwak is Sunnah at all times, it is even more important in certain situations, including prayer, wudu’ and reading Qur’an. As Jumu‘ah is one of the prayers for which the Muslims are enjoined to adorn themselves and prepare themselves for it by doing ghusl and putting on perfume, and using the siwak is one of the means of cleansing and purifying oneself, it is even more important on Friday..

890
It was narrated that ‘A’ishah (may Allah be pleased with her) said: ‘Abd al-Rahman ibn Abi Bakr came in, holding a siwak with which he was cleaning his teeth. The Messenger of Allah (blessings and peace of Allah be upon him) looked at it, and I said to him: Give me this siwak, O ‘Abd al-Rahman. So he gave it to me, and I cut off the part where he had been using it, then I chewed it and gave it to the Messenger of Allah (blessings and peace of Allah be upon him), and he cleaned his teeth with it while he was leaning against my chest..

Commentary : When his illness grew worse,  the Prophet (blessings and peace of Allah be upon him)asked his wives’ permission to let him stay in the house of ‘A’ishah (may Allah be pleased with her), because she was so dear to him and he loved her very much.
In this hadith, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) narrates that her brother ‘Abd al-Rahman ibn Abi Bakr came in to visit the Prophet (blessings and peace of Allah be upon him) during his final sickness. ‘Abd al-Rahman was carrying a siwak with which he was cleaning his teeth. The Prophet (blessings and peace of Allah be upon him) looked at the siwak; he was unable to speak, but the Mother of the Believers ‘A’ishah (may Allah be pleased with her) understood that he wanted to use the siwak. So she took it from ‘Abd al-Rahman  and cut off the part where he had been using it, then she chewed it to soften it for the Prophet (blessings and peace of Allah be upon him). Then she gave it to the Prophet (blessings and peace of Allah be upon him) and he rubbed his teeth with it while he was leaning against her chest.
This hadith highlights the virtue of ‘A’ishah (may Allah be pleased with her) and her status with the Prophet (blessings and peace of Allah be upon him).
It highlights the Prophet’s kind treatment of his wives.
It demonstrates that the Prophet (blessings and peace of Allah be upon him) adhered to the Sunnah of using the siwak even when he was very ill.
It confirms the virtue of using the siwak..

891
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) used to recite in Fajr prayer on Friday “Alif-Lam-Mimtanzil” [Surat al-Sajdah] and “Hal ata ‘ala al-insanihinun min al-dahr”  [Surat al-Insan]. .

Commentary : The Messenger of Allah (blessings and peace of Allah be upon him) used to recite certain surahs in some of the prayers, in most cases. He did this for various reasons, one of which may have been that the verses were appropriate to the time when they were recited.
In this hadith, Abu Hurayrah (may Allah be pleased with him) narrates that in Fajr prayer on Fridays, the Prophet (blessings and peace of Allah be upon him) used to recite Surat al-Sajdah in the first rak‘ah and Surat al-Insan in the second rak‘ah. This is what he (blessings and peace of Allah be upon him) usually did most of the time. That was because of what these two surahs contain of mention of what has happened and what will happen, from creation until re-creation (resurrection), such as the creation of Adam (peace be upon him), the gathering of all creatures, their resurrection from the graves to either Paradise or Hell, the stages of the Day of Resurrection, and the fact that it will happen on a Friday. Reciting these two surahs in Fajr prayer on Friday is following the example of the Messenger of Allah (blessings and peace of Allah be upon him). It was said that this is on condition that one recite other surahs sometimes, lest anyone think that it is not permissible to recite any other surahs [in Fajr prayer on Fridays]..

892
It was narrated from Ibn ‘Abbas that he said: The first Jumu‘ah prayer that was established after Jumu‘ah prayer in the mosque of the Messenger of Allah (blessings and peace of Allah be upon him) was in the mosque of [the tribe of] ‘Abd al-Qays in Juwatha in al-Bahrayn..

Commentary : Jumu‘ah prayer is very important in Islamic teachings and in Muslim society, and it can only be done in congregation.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that the first Jumu‘ah prayer to be offered, fulfilling all the conditions of the khutbah and gathering, after the Jumu‘ah that the Sahabah prayed for the first time in the Prophet’s Mosque in Madinah, was the Jumu‘ah that was established in the mosque of ‘Abd al-‘Qays. They were a tribe in Juwatha, which was in al-Bahrayn. Juwatha was a village or the name of a fortress, and in ancient times, the name al-Bahrayn was given to the area which now includes Bahrain, al-Ahsa’ and al-Qatif in the eastern part of the Kingdom of Saudi Arabia. The Mosque of ‘Abd al-Qays is located in what is now known as the province of al-Ahsa’.
This hadith indicates that there is no stipulation that Jumu‘ah should only be established in large cities; rather it is permissible in villages too..

896
It was narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “We are the last but we will be the first on the Day of Resurrection. They were given the Book before us, and it was given to us after them. This is the day concerning which they differed, but Allah guided us to it. Tomorrow is for the Jews, and the day after tomorrow is for the Christians.” Then he fell silent, then he said: “It is obligatory for every Muslim to do ghusl one day out of every seven days, in which he washes his head and his body.”.

Commentary : Our Prophet Muhammad (blessings and peace of Allah be upon him) is the best of the prophets, and his ummah is the best of nations. In this hadith, the Prophet (blessings and peace of Allah be upon him) highlights some of the ways in which his ummah surpasses the previous nations, and he lists some of their characteristics which distinguish them from those nations. He states that he and his ummah are the lastin chronological terms, because he (blessings and peace of Allah be upon him) is the last of the prophets and messengers, and there will be no prophet after him, but on the Day of Resurrection they will be ahead of the previous nations, the People of the Book, in virtue and status, as they will come after the Muslim ummah with regard to the reckoning, judgement and admission to Paradise.
Then the Prophet (blessings and peace of Allah be upon him) referred to the People of the Book, the Jews and Christians, stating that they were given the Book – meaning the Torah and Gospel – before us, and we were given the Holy Qur’an, which is the greatest of the Books that Allah (may He be exalted) sent down to His slaves, after them.
Then he (blessings and peace of Allah be upon him) referred to Friday, which is the day concerning which the People of the Book before us differed, after they had been told that it was their day and were commanded to venerate it. But they abandoned it and resorted to choosing a day based on their own reasoning.So the Jews venerated Saturday, because it was the day on which Allah finished creation, as they thought that this was the virtue that made this day special and deserving of veneration. The Christians venerated Sunday, because creation began on that day. But Allah guided us to Friday, by means of revelation which tells us that this day should be venerated, or on the basis of scholarly views that are in harmony with the intended meaning of the text. Therefore Saturday is for the Jews and Sunday is for the Christians.
It was said that because the Jews chose Saturday and the Christians chose Sunday, and Allah guided us to Friday – which comes before those two days – this shows that we went ahead of them in this world and we will go ahead of them in the hereafter.
Then the Prophet (blessings and peace of Allah be upon him) explained that it is a duty for every Muslim – what is meant is those who are accountable – to do ghusl one day in every seven, which is Friday, in which he should wash his head and his body.
What is meant by doing ghusl is pouring water over the body and head for the purpose of purification and cleanliness. Thus the individual is required, at the very least, to wash himself with water every seven days. The head is singled out for mention, even though it is part of the body, to indicate that special attention should be paid to it..

900
It was narrated that Ibn ‘Umar said: One of ‘Umar’s wives used to attend Fajr and ‘Isha’ prayers in congregation in the mosque. It was said to her: Why do you go out when you know that ‘Umar dislikes that, because he is a man of protective jealousy? She said: What is preventing him from telling me not to do this? He said: What is preventing him is the word of the Messenger of Allah (blessings and peace of Allah be upon him): “Do not prevent the female slaves of Allah from going to the mosques of Allah.”.

Commentary : There are rulings which apply specifically to women when attending prayers in the mosques, how they should go out, and what they should look like, in terms of modesty, adornment, covering, and avoiding dubious situations, and barring any means that could lead to them being a source of fitnah (temptation).
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that one of the wives of ‘Umar (may Allah be pleased with him) – namely ‘Atikah bint Zayd ibn ‘Amr ibn Nufayl – used to attend Fajr and ‘Isha’ prayers in congregation in the mosque. She was told that ‘Umar (may Allah be pleased with him) disliked the women going out at this time, the reason being that he felt protective jealousy (ghirah) concerning them. She asked why he let her do that and did not forbid her to do it, and she was told that what was preventing him from forbidding her to do this was the word of the Prophet (blessings and peace of Allah be upon him), “Do not prevent the female slaves of Allah from going to the mosques of Allah,” and allow them to go to the mosque to pray, seek knowledge and the like. Describing them as “the female slaves of Allah” is more eloquent than simply calling them women.
There are some reports which say that this permission was only granted for prayer at night, such as ‘Isha’ and Fajr – as is mentioned in the hadith narrated by al-Bukhari from Ibn ‘Umar, according to which the Prophet of Allah said: “If your womenfolk ask you for permission to go out at night, give them permission” – because it is dark, so they will be concealed and there will be no fear of fitnah (temptation) for her or because of her. This is what the wife of ‘Umar (may Allah be pleased with her) used to do. Abu Dawud and Ahmad also narrated that the Prophet (blessings and peace of Allah be upon him) said: “Let them go out unadorned,” meaning that they should not be wearing perfume or any kind of adornment, so that they will not be a cause of fitnah (temptation) to men.
This hadith indicates that women are permitted to pray in the mosque, if there is no fear of fitnah (temptation)..

901
It was narrated that ‘Abdullah ibn al-Harith said: Ibn ‘Abbas said to his mu’adhdhin on a rainy day: When you have said,AshhaduannaMuhammadanRasulullah (I bear witness that Muhammad is the Messenger of Allah), do not say Hayya ‘ala al-salah (Come to prayer); rather say Sallu fi buyutikum (Pray in your houses). It was as if the people objected to that, but he said: One who is better than me did that. Indeed Jumu‘ah is an obligatory prayer, but I did not want to make you come out and walk in mud and slippery conditions..

Commentary : Prayer is the foundation of faith, and the Muslim cannot afford to miss it, whether he is at home or travelling, whether during peacetime or wartime. But the teachings of Islam take people’s situation into consideration when they have no choice and when conditions are hard, and whether it is a time of fear or a time of safety.
In this hadith, the Tabi‘i Muhammad ibn Sirin narrates that ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) said to his mu’adhdhin on a very rainy day: When you reach in youradhan the words AshhaduannaMuhammadanRasulullah(I bear witness that Muhammad is the Messenger of Allah), do not say Hayya ‘ala al-salah (Come to prayer); say instead of that: Sallu fi buyutikum (Pray in your houses), so that the people will hear this concession and not come out. This was in relation to Jumu‘ah prayer, as is mentioned at the end of the report. It was as if the people objected to what he said about there being a concession allowing them not to attend Jumu‘ah because of the rain. So Ibn ‘Abbas (may Allah be pleased with him) said to them: One who is better than me did that, meaning the Prophet (blessings and peace of Allah be upon him). Then Ibn ‘Abbas explained the reason for this, as he said: Indeed Jumu‘ah is an obligatory prayer, meaning that it is obligatory for every accountable man who hears the call and is not travelling, but I did not like to cause you hardship and difficulty, and there is a concession that makes the matter flexible for you. It was said that what was meant by the phrase translated above as “causing hardship” is: I did not want to be the cause of you incurring sin when you feel reluctant to come, and perhaps some of you may feel angry or say words that are not appropriate because of walking in the mud, which could lead to you slipping and falling. Rain is one of the excuses for which a concession is granted with regard to an obligatory duty, and it is one of the valid excuses for which prayer in congregation may be waived.
It was said that the phrase “Sallu fi buyutikum (Pray in your houses)” gives people the choice, and does not mean that they must pray at home; it is up to the worshipper and he has the choice: if he wishes, he may stay at home, and if he wishes, he may go out to the mosque.
This hadith highlights one aspect of how things may be made easier for people in such situations.
It also indicates that rain is one of the reasons for which Jumu‘ah prayer and prayers in congregation may be waived. .

902
It was narrated that ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him) said: The people used to come on Friday from their homes and from al-‘Awali; they would come in the dust, with dust and sweat having accumulated on them, and with the smell of sweat emanating from them. One of them came to the Messenger of Allah (blessings and peace of Allah be upon him) when he was in my house, and the Prophet (blessings and peace of Allah be upon him) said: “I wish you would purify yourselves for this day of yours.”.

Commentary : Friday is an important day, and it is the best day of the week, on which the Muslims gather for prayer. The Prophet (blessings and peace of Allah be upon him) urged the people to purify themselves, clean themselves and make themselves look good on this day, especially those who wanted to attend  Jumu‘ah prayer.
In this hadith, ‘A’ishah (may Allah be pleased with her) narrates that the people used to come to attend Jumu‘ah prayer from their houses and from al-‘Awali, which refers to some areas near Madinah, to pray with the Messenger of Allah (blessings and peace of Allah be upon him) in his mosque. “they would come in the dust [fi’l-ghubar]” – in a report narrated by Muslim, it says: “they would come in ‘abayas [fi’l-‘aba’]”. The dust of the road would get onto them, and they would sweat; such things cause a person’s clothes to become dirty, and result in an unpleasant smell, which is not appropriate for the Muslim himself, let alone when he is attending prayers in congregation and Jumu‘ah prayer in the mosque.
Then ‘A’ishah (may Allah be pleased with her) narrates that a man came to the Prophet (blessings and peace of Allah be upon him). What appears to be the case is that the Prophet (blessings and peace of Allah be upon him) noticed a smell when this man came near him. When the Prophet (blessings and peace of Allah be upon him) saw what state the man was in, he said: “I wish you would purify yourselves for this day of yours!” According to a report narrated in al-Sahihayn he said:, “I wish that you would do ghusl” – meaning: for when you come to pray on Friday. This was so as not to cause annoyance to people with the smell of sweat. What is meant by purifying oneself is to wash oneself, making the water reach all of the body and head, seeking to purify and clean oneself.
This hadith indicates that we are urged to be clean and to avoid unpleasant smells on the body, especially on Friday..

134
Abu Huraira narrated, “The Messenger of Allah ﷺ said, 'People will keep wondering till it will be said, ‘Allah created all things but who created Allah?’ Whoever finds something like that should say, ‘I believe in Allah.’” In another narration, “The devil comes to one of you and says, ‘Who created the sky? Who created the Earth?’ Then you answered, ‘Allah.’” It mentioned the same content as the first narration but added, “ … and his messengers.”.

Commentary : The pure law of Islam established the relationship among people on the basis of honesty. Muslims are honest about their rights, but some may betray and falsely swear sacred oaths to take people's properties, especially if the proof of the right holder is not clear. In this hadith, the Prophet (ﷺ) confirmed that if a Muslim falsely swears to take people's properties, Allah will prevent him from entering Paradise and make him enter Hell as a punishment for his lying and depriving people of their rights by false oaths. This will be his punishment on condition that he thinks this act is permissible and does not return the property to its owner. Islam considers it a grave sin, for the false oath is one of the major sins, and the Islamic rulings are based on apparent proofs and oaths, even if the person to whom the ruling was made was a liar. As a result, a man asked the Prophet (ﷺ) if the one who committed this sin would enter Hell even if the right unjustly taken was trivial. The Prophet replied that he would definitely enter Hell even if it were a small stick from the Arak tree from which the siwak is taken. The oppressor should not underestimate his small sins because lots of people will be punished for their small sins. There is a saying that confirms that most of the worldly fire is from small sparks. This is supported by Allah's saying, "Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment." (Aal-Imran: 77) This hadith contains the following benefits: (1) It includes a stern warning against taking people's properties by false oaths and (2) There is no difference between grave and trivial sins as long as they both oppress people..

137
Abu Omama narrated that the Messenger of Allah ﷺ said, “If anyone appropriates a Muslim’s right by his (false) oath, Allah definitely makes Hell as his destiny and deprives him of Paradise.” A man asked, “O Messenger of Allah, even if it were something insignificant?” The Prophet answered, “Even if it were a stick from an araak tree.”.

Commentary : The pure law of Islam established the relationship among people on the basis of honesty. Muslims are honest about their rights, but some may betray and falsely swear sacred oaths to take people's properties, especially if the proof of the right holder is not clear. In this hadith, the Prophet (ﷺ) confirmed that if a Muslim falsely swears to take people's properties, Allah will prevent him from entering Paradise and make him enter Hell as a punishment for his lying and depriving people of their rights by false oaths. This will be his punishment on condition that he thinks this act is permissible and does not return the property to its owner. Islam considers it a grave sin, for the false oath is one of the major sins, and the Islamic rulings are based on apparent proofs and oaths, even if the person to whom the ruling was made was a liar. As a result, a man asked the Prophet (ﷺ) if the one who committed this sin would enter Hell even if the right unjustly taken was trivial. The Prophet replied that he would definitely enter Hell even if it were a small stick from the Arak tree from which the siwak is taken. The oppressor should not underestimate his small sins because lots of people will be punished for their small sins. There is a saying that confirms that most of the worldly fire is from small sparks. This is supported by Allah's saying, "Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment." (Aal-Imran: 77) This hadith contains the following benefits: (1) It includes a stern warning against taking people's properties by false oaths and (2) There is no difference between grave and trivial sins as long as they both oppress people..

139
Wa’el ibn Hujr narrated, “A man from Hadramout and another one from Kinda came to the Prophet ﷺ. The first said, ‘O Messenger of Allah ﷺ, this man has appropriated my land which belonged to my father.’ The other said, ‘It is my land in my possession. I cultivate it. There is no right for him in it.’ The Messenger of Allah ﷺ said to the first, ‘Do you have any evidence?’ He replied, ‘No.’ The Prophet ﷺ commented, ‘Then your case is decided on his oath.’ He (the man from Hadramout) said, ‘O Messenger of Allah ﷺ, he is a liar and does not care about what he swears to or abstain from taking anything (forbidden).’ The Prophet ﷺ commented, ‘You do not have any other option from him.’ When he (the man from Kinda) was about to take an oath, the Messenger of Allah ﷺ commented, ‘If he took an oath to usurp his property unjustly, he would certainly meet Allah turning away from him.’”.

Commentary : Islam established the relationship among people based on honesty, so a Muslim is faithful to his rights and others’ rights, but some people may betray and swear sacred oaths to usurp what does not belong to them, especially if the holder of the right does not have clear proof. In this hadith, Wa’el ibn Hujr narrated that a man from Hadramout, a Yemen town near Aden, and another one from Kinda, a Yamen tribe, came to the Prophet ﷺ to seek his arbitration about a land that they both claimed ownership. The first said, “This man has appropriated my land which belonged to my father,” but the other said, ‘It is my land in my possession. I am cultivating it. He has no right to have it.” The Prophet ﷺ asked the first for his proof of ownership but he answered that he had none. The Prophet ﷺ replied that the case would be decided on his (the man from Kinda) oath that the land belonged to him. As a result, the first man confirmed that the other one was an immoral person who did not care about what he swore to and willingly usurped people's belongings. The Prophet ﷺ explained that the only solution to prover ownership was that the first one provided evidence or the other one took an oath. When he (the man from Kinda) was about to take an oath, the Prophet ﷺ commented, “If he took an oath to usurp his property unjustly, he would certainly find Allah turning away from him.” In a narration in Sahih Muslim, he said, “Allah will be angry with him when he meets Him.” It is severe Prophetic intimidation against those daring to usurp people’s rights by taking false oaths to apparently make them permissible, which leads them to be expelled from Allah’s mercy. In Sunan Abu Daoud, Al-Ash’ath ibn Qais narrated that the man from Kinda tribe, after the Prophet’s warning, changed his mind and said, “It is his land.” Although Islam’s judgment is based on apparent proofs and oaths even if this leads to giving the right to the wrong person, taking false oaths is one of the major sins in Islam. Finally, this hadith contains the following benefits: (1) It severely warns against taking false oaths, especially to usurp people’ rights, (2) Islam’s judgment is based on oaths and proofs, not claims, (3) It is recommended that a judge alerts those falsely swearing to bring them back to the truth, and (4) A judge should equally deal with the two parts during his process of seeking oaths and proofs..

140
Abu Huraira narrated, “A man came to the Messenger of Allah ﷺ and said, ‘O Messenger of Allah, what would you think if a man came to appropriate my possession?’ The Prophet ﷺ answered, ‘Do not give him your property.” He asked, ‘What if he fought me? The Prophet ﷺ answered, ‘Fight him.’ He asked again, ‘What if I were killed?’ The Prophet ﷺ answered, ‘You would be a martyr.’ He asked again, ‘What if I killed him.’ The Prophet ﷺ answered, ‘He would be in the Fire.'".

Commentary : Defending one's self and property, and repelling aggressors are obligatory in Islam to prevent this matter from being repeated to others. In this hadith, Abu Hurairah narrated that a man asked the Prophet if a man attacked and robbed him, what would he do? The Prophet said, "Do not give him your property.” This is an explicit command to not give the transgressor one's property. In addition, he guided him to the necessity of fighting this type of people. Then he asked, “What if he fought me?” The transgressor wanted to forcibly take it. The Prophet answered, ‘Fight him.’ It is an explicit command to fight him and prevent oppression. As a matter of fact, this fighting should take place after reminding him of Allah and seeking rulers' and Muslims' help. In Sunan An-Nasa'i, Abu Hurairah narrated, "A man came and said to the Messenger of Allah, 'O Messenger of Allah, what do you think if someone comes to steal my wealth?' The Prophet replied, 'Remind him of Allah so he leaves it.' The man asked, 'What if he persists?' The Prophet repeated, 'Remind him of Allah so he leaves it.' The man asked, 'What if he persists?' The Prophet repeated, 'Remind him of Allah so he leaves it.' The man asked, 'What if he persists?' The Prophet replied, 'Then fight. If you are killed, you will be in Paradise, and if you kill him, he will be in Hell.'" The Prophet confirmed that he would get the status of a martyr in Hereafter, for he was unjustly killed while defending his property. As for his case in this worldly life, he is washed and prayed over. This does not require that he would get the reward of a war martyr. On the other hand, the other man deserves to enter Hell for his oppression. It is Allah's decision to punish or forgive him. He would definitely enter Hell if he intentionally thought that his forbidden act by Islam was allowable. Hence, he becomes a disbeliever and will not be forgiven, out of warning against attacking people’s property. Finally, this hadith contains the following benefits: (1) It prohibits taking a Muslim’s wealth without his consent, and (2) It confirms that there is no retribution or blood money for killing those fighting Muslims..

146
Ibn Omar narrated that the Prophet ﷺ said, “Verily, Islam began as something strange and will be strange as it began so glad tidings to the strangers. It recedes between the two mosques just as the serpent crawls back into its hole.”.

Commentary : Islam appeared in a world filled with injustice, polytheism, and ignorance. Its luminous teachings were strange among people living in complete darkness while its first followers were suffering from several trials until it prevailed among people. In this hadith, the Prophet (ﷺ) showed that Islam began as something strange due to its few followers and their suffering. The Meccans wondered about Islam, for it refused the ignorant traditions of the environment from which it emerged. Afterward, the Prophet and his companions immigrated to Medina, which was an additional image of strangeness and suffering. He began to spread Islam and the people began to enter into it in multitude. Later, he confirmed that Islam would return to be strange as it began. It would become strange in its followers' hearts, even if they are large in number. Its followers would adhere to the customs of pre-Islamic times. This way of deficiency and disruption would prevail to the extent that Islam would be stuck by a few Muslims as it began. Then, the Prophet informed that Islam would return and join between the Sacred Mosque in Mecca and the Prophetic Mosque in Medina, which were the cradle of Islam, just like the serpent that crawls back into its hole when it feels afraid. Likewise, Islam will return to Mecca and Medina as it began. Because of this severity, the Prophet said in another narration in Muslim, "So Toba to the strangers." The word "Toba" may either mean: (1) That Paradise will be for those few Muslims at the beginning and end of Islam, or (2) That joy and comfort will be for those few Muslims. The Prophet specifically mentioned those Muslims, for their patience in the face of harm from infidels and heretics. They have been sticking to the true religion and authentic Sunnah even after the people have corrupted and changed the clear message of Islam. Finally, this hadith presented the following benefits: (1) It refers to the virtues of the Sacred and Prophetic Mosques to which Islam returns and joins, which is an indication that the believers always flee to them to protect themselves against temptations, and (2) It is a sign of the Prophet's prophethood..

148
Anas narrated, “The Messenger of Allah ﷺ said, ‘The hour (of resurrection) will not occur as long as anyone says, ‘Allah, Allah.’”.

Commentary : At the end of this worldly life, lots of issues will change while immorality and disobedience will spread. At that time, Allah will allow the beginning of Resurrection's Day. In this hadith, the Prophet (ﷺ) confirmed that this day will not come as long as anyone says, "Allah, Allah." It means that there will not be anyone who remembers the name of Allah or worship him. There will be just the evilest people, for Allah has taken the believers' souls, as in Sahih Muslim that Amr ibn Al-Aas narrated that the Prophet said, “Then Allah will raise a wind whose smell is similar to musk and whose touch is similar to silk. It will cause any person who has the weight of a seed of faith in his heart to die. Then only the evilest people will remain to witness the beginning of the Resurrection Day." This does not contradict what was authentically proven in Sahih Muslim that Jaber ibn Abdullah narrated that the Prophet (ﷺ) said, “A group of my nation will always fight for the sake of rightness and overcome (their enemies) till the day of resurrection," for it means they would be like that till that light wind causes them to die before the Day of Resurrection when its signs begins to appear. Finally, this hadith contains the following lessons: (1) It shows a sign of the Prophet's prophethood, (2) It clarifies the virtue of the believers, for Allah will honor them by causing them to die before the hereafter, and (3) It confirms the virtue of remembering Allah, for those remembering him will not witness the beginning of the Day of Resurrection..

153
Abu Huraira narrated that the Messenger of Allah ﷺ said, “By Him in Whose hand is the life of Muhammad, he who among this community, Jewish or Christian, hears about me and dies without believing in what was revealed to me, he will be one of the people of Hell.”.

Commentary : The Prophet (ﷺ) was sent to all people, including Jews and Christians. All have to believe and follow his guidance. In this hadith, he swore by Allah in Whose hand is the Prophet's life and all creatures' lives. The Prophet often swears in this way. He swore that if anyone from Jinns or mankind heard, during or after the Prophet's life till the day of resurrection, about his message, he would have to believe in him. If anyone dies without believing in him, he is a disbeliever and will be punished with Hell. The Prophet (ﷺ) mentioned the Jews and Christians as an example. It is just like he mentions a specific matter after a general rule. This is the case for the People who have a divine book. How should the case be for those who have none?! Allah said, "Say, [O Muhammad], 'O mankind, indeed I am the Messenger of Allah to you all.'" (Al-A'raf: 158) Finally, this hadith contains the following benefits: (1) It indicates that all people have to believe in the Prophet's message that abrogated all previous messages and (2) Whoever does not believe in the Prophet's message is not a believer but he will be punished with Hell, even if he claims he believes in Allah and some of his messengers such as Moses and Jesus (peace and blessings of Allah be upon them all)..

156
Jaber ibn Abdullah narrated, “I heard the Prophet ﷺ said, ‘A section of my nation will not cease fighting for the truth and will prevail till the Day of Resurrection. Then, Jesus ﷺ, the son of Mary, will descend and their commander said, ‘Come and lead us in prayer.’ But he (Jesus) will say, ‘No, some of you are commanders over some of you as an honor from Allah for this nation.’”.

Commentary : Islam's nation is of great rank, for: (1) It is the last nation, (2) Its Prophet is the seal of the prophets, (3) Its Prophet was sent to all people as a bringer of glad tidings and a warner, and (4) Its Prophet’s call will continue to the end of time. This nation will remain the last caller to Allah and adhere to the clear truth. All other nations unify against it due to this right. In this hadith, the Prophet (ﷺ) confirmed that a group of this nation would keep fighting Islam's enemies for supporting truth and religion. They would keep raising Islam's banner above other ones and overcoming all enemies near the Last Day. At that time, a soft wind will cause every believer to die. In Sahih Muslim, Amr ibn Al-Aas narrated that the Prophet (ﷺ) said, "Then Allah will raise a wind whose smell is similar to musk and whose touch is similar to silk. It will cause any person who has the weight of a seed of faith in his heart to die. Then only the evilest people will remain and the Hour will come upon them." This indicates that Islam's nation will not be deprived of the truth at any time. The truth will be passed and handed down from one generation to another until Jesus, son of Mary, descends, kills the Antichrist, and follows Prophet Muhammad's legislation, which is the final law to the day of Resurrection. It is clarified in the rest of the hadith when that believed group's leader would say to Prophet Jesus, “Come and lead us in prayer.” Prophet Jesus would decline and explain, "No, some of you are commanders over some of you as an honor from Allah for this nation." In Musnad Ahmad, Jaber narrated “It will be said to him, 'Come forward, O spirit of Allah God!' He will answer, 'Let your imam come forward and lead you in prayer.'" As for Prophet Jesus' abandoning leading them in prayer despite his prophethood, it was said that he would do that lest it was thought that the Prophet Muhammad's legislation was abrogated by his descending. It is the remaining law until the Last Day. Finally, this hadith contains the following benefits: (1) It proves the Prophet Muhammad's prophethood, (2) It confirms Prophet Jesus' descent and his following the Prophet Muhammad's legislation, (3) It shows the virtue of following the Prophet Muhammad's Sunnah, for the mentioned group was granted victory and steadfastness in resisting enemies by following his Sunnah, (4) It shows the virtue of the Muslim nation that Allah saved it from agreeing on misguidance, so it will remain as a believing group until the Last Day..

157
Abu Huraira narrated that the Messenger of Allah ﷺ said, “The last hour (of worldly life) will not come before wealth becomes abundant and overflowing to the extent that a man goes out with his zakat but does not find anyone accepts it from him and the land of Arab reverts to be meadows and rivers.”.

Commentary : The Prophet (ﷺ) used to tell his companions about the events and signs of the Day of Resurrection and affairs of the end of this worldly life that only Allah knows. Thus, he did that to teach and make them prepare themselves for this great day. In this hadith, he informed us about one of the signs that precede this day. Most people will become rich to the extent that they no longer need the money they have so none will need or accept the zakat. The rich will strive to find a poor person who needs or accepts their zakat with no vein. Another narration in the two Sahihs says, “Until the owner of the money becomes concerned, for none will accept his zakat and the person to whom he will give it will reply, 'I am not in need of it.'" It means either they no longer need the money for their being rich or they become busy with the hereafter away from this worldly life, content with their daily sustenance, and do not save money. The Prophet (ﷺ) also confirmed that the last hour will not come until the Arabian Peninsula becomes meadows and rivers as before. A meadow is a wide land with fresh abundant water and lots of grass where the animals frolic. He meant that the Arabs would cultivate and revive their lands by flowing rivers, planting trees, and sowing grains, away from their usual life of moving from one place to another searching for pasture. Finally, this hadith shows one of the signs that prove his prophethood..

158
Abu Huraira narrated, “The Messenger of Allah ﷺ said, ‘When three things appear, no soul will benefit from its faith as long as it did not believe before or earn some good through its faith: Sun’s rising from its place of setting, the Dajjal, and the beast of the earth.’”.

Commentary : The hereafter has minor and major signs. The major ones are little, consecutive, closer to Hereafter, and none of them have occurred yet while the minor ones are many, distant in between, and lots of them have occurred so far. In this hadith, the Prophet (ﷺ) told us about three major ones. At that time, repentance will not benefit the one who has not previously repented, faith will not benefit a disbeliever, and performing righteous deeds will not benefit a negligent person. As a result, the Prophet urged us to perform righteous deeds to increase our faith before the three following signs: (1) The Sun's rise from the West, (2) The emergence of the Dajjal (the antichrist). The word Dajjal is derived from "dajal" which means covering. He is called Dajjal, for he covers the truth with his falsehood. He is a human that Allah will send to test His servants. He will be granted miracles like killing then reviving the dead, having the means to pleasure and enjoyment, having his Paradise, Hell, and two rivers, the earth's treasures will follow him, his command the heavens to rain so it rains, and the earth to sprout so it sprouts. All these miracles will happen by Allah's power and will, and (3) The animal of the earth: It will clearly distinguish between believers and disbelievers when people's hearts corrupt, abandon Allah's commands, and change the true religion. It will emerge in Mecca or another place. In Musnad Ahmad, Abu Omamah Al-Bahely narrated that the Prophet (ﷺ) said, “The animal will come out and label people's noses." Allah said about it, "And when the word befalls them, We will bring forth for them a creature from the earth speaking to them, [saying] that the people were, of Our verses, not certain [in faith]." (An-Naml: 82) It will act like this with Allah's ability who will make it able to speak to people with words they will understand. The apparent meaning of this hadith confirms that Allah will not accept sinners' repentance when all these three signs rise. On the other hand, there is a hadith in Sahih Muslim showing that the first sign is the Sun's rise from the West. In the Two Sahihs, the Prophet (ﷺ) said, "The Hour will not be established until the sun rises from the West. When the people see it, all living on it (the earth) will believe (in Allah). It will be when "... no soul will benefit from its faith as long as it had not believed before ..." (Al-An'am: 158) This indicates that people's repentance will not be accepted when this sign emerges. Thus, the hadith may mean that these three signs will closely emerge as the Prophet said, in Sahih Muslim, about the signs of the Sun’s rise and the animal, “which of the two happens first, the second one would follow immediately after that.” The Finally, this hadith contains the following benefits: (1) It shows the Prophet's care about advising his nation, (2) It clarifies how the Last Day's signs will have horrible effects on people, especially those three signs, and (3) It confirms the Prophet's prophethood..

166
Ibn Abbas narrated that the Messenger of Allah ﷺ passed through the valley of Al-Azraq and asked, ‘Which valley is this?’ They said, ‘This is the valley of Al-Azraq.’ He added, ‘(I perceive) as if I am seeing Moses coming down from the mountain track and loudly calling Allah with talbeya (saying, ‘Here I am! at your service!’).’ Then he (the Prophet ﷺ) came to the mountain track of Harsha and asked, ‘Which is this mountain track?’ They said, ‘It is the mountain track of Harsha.’ He added, ‘(I perceive) as If I am seeing Yunus (Jonah), the son of Matta, riding a well-built she-camel, wearing a cloak of wool, and calling Allah with talbeya. The rein of his she-camel is made of the fibers of date palm.’”.

Commentary : The Sacred House is Allah’s one on earth and Muslims’ prayer direction, whose foundations were raised by Prophet Ibrahim ﷺ, a beloved one to Allah, and his son Ismaeel. Allah informed his prophets of the rite of pilgrimage as Prophet Ibrahim's call. In this hadith, Abdullah ibn Abbas narrated that the Prophet ﷺ passed through the valley of Al-Azraq in Hijaz, about 100 km to the north-east of Mecca, between Mecca and Medina. When he asked his companion about its name, they answered, “The valley of Al-Azraq.” He said that it was as if he was seeing Prophet Moses coming down from the mountain track while loudly calling Allah with saying talbeya (here I am! At your service!) In another narration in Sahih Muslim, he said, “It is as if I can see Musa - and he mentioned something about his color and hair - while placing his two fingers in his ears and loudly calling Allah with talbeya.” Then, the Prophet ﷺ came to the mountain track of Harsha which was a mountain located at the crossroad of Medina and Levant. When he asked his companions about its name, they answered, “It is the mountain track of Harsha.” He said, “It is as if I am seeing Yunus (Jonah), the son of Matta, riding a well-built she-camel, wearing a cloak of wool, and calling Allah with talbeya. The rein of his she-camel is made of the fibers of date palm.” These events may be explained by one of the following possibilities: (1) Either the Prophet ﷺ saw them during his journey of Al-Isra’, (2) He dreamed of all of these events, or (3) He related what those prophets did in their life as Allah revealed to him. This hadith contains the following benefits: (1) It confirms that pilgrimage is Allah’s and His Prophets' rites, (2) It encourages Muslims to perform this great rite, (3) It urges Muslims to loudly call Allah with talbeya which indicates Allah’s oneness, (4) A Muslim is recommended to say talbeya when ascending or descending, (5) The state of ihram expresses impartiality to Allah, and (6) Declaring the oneness of Allah is recommended when passing through low valleys as the Prophets did..

167
Jaber narrated that the Messenger of Allah (ﷺ) said, "The Prophets were presented to me. Moses (ﷺ) was as if he was one of the people of Shaou'a. I saw Jesus (ﷺ), the son of Mary. The closest one in resemblance to him was 'Urwah ibn Mas'oud. I saw Ibrahim (may Allah's blessings be upon him). The closest one in resemblance to him was your companion (he meant himself). I saw Gabriel. The closest one I have seen in resemblance to him was Dehya." In another narration, "Dehya ibn Khalifh.".

Commentary : In this hadith, the Prophet (ﷺ) describes and likens some prophets to individual Muslims. He saw some prophets presented to him, either in real life, as souls, during a dream, or during the Journey of ascension as the other narration in the two Sahihs clarified. He showed that Prophet Moses (ﷺ) was thin and tall like the people of Uzd Shanou'a, a Yamani tribe. He likened Prophet Jesus (ﷺ) with the companion Urwa ibn Mas'oud Ath-Thaqafy. He was one of the Meccan leaders who contributed to make the Treaty of Hudaybiyyah. In the narration of Bukhari, the Prophet (ﷺ) said, “As for Jesus, he was red, curly, and broad-chested.” The Prophet (ﷺ) saw Prophet Ibrahim (ﷺ) who was the closest one in resemblance to him. He also saw Gabriel, the angel, who was entrusted with conveying revelation to prophets. The closest one in resemblance to him was the companion Dehya ibn Khalifa Al-Kalby. He was one of the most handsome people who was responsible for meeting kings. Gabriel, the Angel, used to come to the Prophet (ﷺ) in Dehya's appearance. The Prophet (ﷺ) saw Gabriel, the Angel, in his real form as Abdullah ibn Mas'oud narrated in the two Sahihs that the Prophet (ﷺ) saw Gabriel with six hundred wings..

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Abdullah ibn Omar narrated, “The Messenger of Allah ﷺ stood up among the people, praised Allah as He deserved, mentioned the Dajjal (Antichrist), and then said, ‘Verily, I warn you against him. No Prophet did not warn his people against him. (Even) Noah warned his people against him, but I will tell you something about him that no Prophet told his people about. You have to know that he is one-eyed while Allah, the Exalted and Glorious, is not one-eyed.’”.

Commentary : The Prophet (ﷺ) used to mention some events and great tribulations that would happen before the Day of Resurrection and guided people on how to act and protect themselves from them. In this hadith, Abdullah ibn Omar narrated that the Prophet (ﷺ) once addressed them and praised Allah with the attributes he deserved then warned them against the Antichrist’s evilness and trials of covering the truthful with his falsehood. He is a great sign of the hereafter with whom Allah will test his servants. He is a human to whom Allah will give divine powers such as: (1) Reviving a person he has just murdered, (2) His command of the heaven to rain and earth to bring forth fruit, (3) His paradise and hell, and (4) His two rivers. All these miracles will happen by Allah’s will. The Prophet (ﷺ) warned his nation against his temptations as all previous prophets did, for none of them knew the time of his advent. The benefit of this warning is to believe in his existence, be keen to take him as an enemy, show his disbelief, and sincerely turn to Allah to seek His refuge from his temptation. Even the Prophet Noah, the first Prophet, warned his nation against him. Based on Allah’s revelation to him, the Prophet (ﷺ) said to his companions that he would inform them about the Antichrist’s matters that none of the previous prophets informed their people. He told them that he was a one-eyed person with a protruding eye while the right one was flat, as narrated by Ibn Omar in the Two Sahihs. Having one eye is an attribute of deficiency so the Prophet (ﷺ) proved Allah’s perfect attributes and alerted the people of heedless minds that whoever had a defect in himself could not be a god. Whoever is disabled to correct his deficiency is more disabled to benefit or harm others. Finally, this hadith contains the following benefits: (1) It proves the Prophet’s message, (2) The Prophet ﷺ shows some of the Antichrist’s attributes to make his nation beware of him, (3) It shows how the Prophet ﷺ has deep compassion with his nation, (4) It proves Allah’s attribute of sight in the manner that befits Him without any type of negation or resembling Him to any of His creation, and (5) It proves the absolute perfection of Allah’s attributes..

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Abu Huraira narrated, “The Messenger of Allah ﷺ said, ‘When I was in Hejr, Qureish asked me about my journey of Isra’. They asked me about some details of Bait Al-Maqdes which I could not recall. It was the most severe distress that I had ever felt. Thus, Allah raised it (Bait Al-Maqdes) before my eyes so I could see it. I told them about anything they were asking me. (During the journey) I met a group of prophets. I saw Moses praying. He was a thin man with curly hair as if he was a man from the tribe of Shanou’a. I saw Jesus, the son of Mary ﷺ praying. The closest one in resemblance to him was Urwah ibn Masoud Ath-Thaqafy. I saw Ibrahim praying. The closest one in resemblance to him is your companion (the Prophet himself). When it was the time of prayer, I led them. When I completed the prayer, someone said, ‘O Muhammad, here is Malik, the keeper of Hell. Greet him.’ When I turned to him, he started to greet me.’”.

Commentary : The journey of the Isra and Me’raj was one of the miracles with which Allah supported His Prophet Muhammad ﷺ. He honored and ascended him with Gabriel, the Angel, to the highest heaven so he saw Allah’s Paradise along with His greatest signs. In this hadith, the Prophet ﷺ told us that he once stood at Al-Hejr, a place surrounded by a low wall next to the Kaaba where Qureish leaders used to meet, they asked him to describe Bait Al-Maqdis that he visited during his journey from the Sacred Mosque to the Al-Aqsa Mosque, for they wanted to confirm his truth of traveling there. They knew that he had not traveled to that place ever since. Indeed, the Prophet ﷺ was not concerned with deeply observing all those details. He was busy with lots of things that were more important. He was anxious and distressed that he could not recall those details. As a result, Allah materialized the mosque before his eyes so he could answer all their questions. Additionally, he told us that he saw some prophets like Prophet Moses. In Sahih Muslim, he said, “I passed by Prophet Moses who was praying in his grave.” The Prophet Moses was a thin tall man with curly hair and swarthy skin as if he were from the tribe of Shanou’a, a Yemeni tribe from Qahtan area known for its tall people. The Prophet ﷺ also saw Prophet Jesus, son of Mary, praying. The closest one in resemblance to him was the Prophet’s companion Urwah ibn Masoud Ath-Thaqafy who effectively contributed to ratify Treaty of Hudaybeya. In a narration in Sahih Bukhari, he said, “As for Jesus, he was red, curly, and broad-chested.” The Prophet ﷺ saw Prophet Ibrahim praying. The closest one in resemblance to him was the Prophet Muhammad ﷺ himself. When meeting the prophets and the time for prayer began, he led them in prayer. If someone asks, “How did he see Moses praying in his grave and then saw him in his rank in the high heavens?” The answer is that all these story’s details are beyond our imagination. It is Allah’s act, the One, the Almighty. He is even capable of doing more than that. Thus, we believe that he saw Moses praying in his grave, he led all prophets in Bait Al-Maqdes in prayer, and they welcomely received him during his ascending to a heaven after a heaven. After completing his prayer, someone said to him (apparently Gabriel, the Angel), “O Muhammad, this is Malek, the keeper of Hell.” He is one of the angels. He (apparently Gabriel) asked the Prophet ﷺ to greet Malek, but Malek greeted him first. This hadith contains the following benefits: (1) It showed the Prophet’s virtue and status that Allah granted him, and (2) It clarified how Allah cared and provided his Prophet ﷺ with clear evidence..

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Abdullah ibn Masoud narrated, “When the Messenger of Allah ﷺ was taken on the Night Journey, he came to Sidrat Al-Muntaha which was in the sixth heaven. That was where everything that ascended from the earth ended and was held there, and where everything that descended from above ended and was held there. Allah said, “When that covered the lote tree which did cover it.” (An-Najm: 16) It meant butterflies of gold. The Messenger of Allah ﷺ was given three things: The five daily prayers, the last verses of Surat Al-Baqarah, and forgiving grave sins of whoever from his nation dying without associating anything with Allah.”.

Commentary : The journey of the Isra and Me’raj was one of the miracles with which Allah supported His Prophet ﷺ. It happened in the tenth year of the Prophet's mission. He was taken on a journey from the Sacred Mosque in Mecca to Bait Al-Maqdes in Palestine. Then, Allah honoured and took him up with Gabriel, the angel, to the highest heavens to see Paradise along with other greatest signs. In this hadith, Abdullah ibn Masoud narrated that when the Prophet ﷺ passed the seven heavens, he reached Sidrat Al-Muntaha (Tree of End) which was a great tree where humankind knew nothing above it. He is Allah who knows what is above. It is a phase to where all human deeds ascend and all Allah's commands descend. Then both commands and deeds are conveyed to the next phase. In a narration in Sahih Muslim, the Prophet ﷺ said, “None of Allah's creation can describe it, due to its beauty.” Imam Ahmad narrated the same expression, but he added that the Prophet ﷺ said, "It turned into a ruby or an emerald.” The narration we explained here showed that this tree was after the sixth heaven, but Anas narrated in the Two Sahihs that the Prophet ﷺ mentioned that it was after the seventh heaven. More narrators reported the second hadith, so it had preference. After Ibn Masoud recited the Quranic verse, “When that covered the lote tree which did cover it,” (An-Najm:16), he clarified that it was surrounded and covered with butterflies of gold that were between the tree and the Prophet ﷺ. Upon reaching this tree, the Prophet ﷺ was given three things: (1) The five obligatory prayers. They were fifty but Allah reduced them to be five as an act of worship and fifty as for their reward, (2) The last two virtuous verses of Surat Al-Baqarah. In Sahih Muslim, Ibn Abbas reported, "While Gabriel was sitting with the Prophet ﷺ, he heard a creaking sound above him. He lifted his head and said, 'It is a gate opened in heaven today which had never been opened before.' Then an angel descended through it. Gabriel said, 'This is an angel coming down to the earth who never came down before.' The angel greeted and said, 'O Muhammad, receive the glad tidings of two lights given to you which were not given to any prophet before. They were Surat Al-Fatihah and the last verses of Surat Al-Baqarah. You will never recite a letter from it, but you will be given it (its reward).'" So, Allah had given them to the Prophet ﷺ in this journey then were revealed to him in Medina, and (3) Allah promised to forgive the great sins committed by anyone of the Prophet's nation if he died while believing in the oneness of Allah without associating partners with Him. The mentioned sins are those ruin their doers and lead them to Hell. The Islamic proofs confirm that whoever commits great sins then dies before repentance will be held accountable for it, but he will not be punished in Hell eternally, unlike the polytheists. Thus, the hadith does not mean that they will not be punished at all. It is said that the hadith refers to some of the Prophet’s nation, so Allah will forgive all major or minor sins of some of the nation, except for polytheism, for He said, “Verily, Allah forgives not that partners should be set up with Him (in worship), but He forgives, except that, anything else to whom He wills.” (An-Nisa: 48) As a result, the destiny of those died without repenting from major sins is entrusted to Allah who may punish or forgive them. Finally, this hadith contains the following benefits: (1) It describes the Tree of End, (2) It shows how Allah dignifies his Prophet ﷺ and his nation, and (3) It explains the virtue of the five daily prayers which were prescribed above the seven heavens, unlike other obligatory acts..