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Hadith
955
It is narrated on the authority of al-Baraa ibn ‘Azib(may Allah be pleased with them) that the Prophet ﷺ delivered a sermon after offering the ‘Eid prayer in which he ﷺ said, "Whoever offered the prayer like us and slaughtered his sacrificial animal like us then his sacrifice will be accepted by Allah. Whoever slaughtered his sacrifice before the `Eid prayer, then he has not done the sacrifice." Abu Burdah ibn Niyar, the maternal uncle of al-Bara' said, "O Allah's Messenger! I have slaughtered my sheep before the `Eid prayer as I thought today is [not a day to fast but rather] a day of eating and drinking, thus, I liked that my sheep be the first to be slaughtered in my house. I slaughtered my sheep and I ate before coming for the prayer." The Prophet ﷺ said, "The sheep which you have slaughtered is [deemed] a mutton [as it does not qualify as a sacrifice]." Abu Burdah said, "O Allah's Messenger! I have a young she-goat which is dearer to me than two sheep. Will that be sufficient as a sacrifice on my behalf? "The Prophet ﷺ said, "Yes, it will be sufficient for you, but it will not be sufficient as a sacrifice for anyone else after you."
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Commentary : The Prophet ﷺ taught us the requisites of the ‘Eid holidays, its recommended actions, and its etiquette. From amongst [all of] these are: the time of the prayer and how to perform it on the Day of the Sacrifice [i.e., ‘Eid Al-Aḍhaa], and the time of slaughtering the sacrificial animal. The sacrifice is a religious ritual from amongst the [various] Islamic religious rites. It is an appointed act of worship by means of a [set] time, which is not permissible [to do] before or after its appointed time.

In this hadeeth, al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) reports that the Prophet ﷺdelivered the sermon of ‘Eid Al-Aḍhaa after the conclusion of the prayer, and not before it.He ﷺelucidated for the people by highlighting that whosoever prayed the ‘Eid prayer with the Muslims, and then slaughtered their sacrificial animal after the prayer - then they have fulfilled the prescribed act of worship for which the reward of the sacrifice is prescribed. As for whoever slaughtered the sacrificial animal before the prayer, then the slaughtered animal is not deemed as a sacrifice, meaning, he is not given the reward of the sacrifice. Then, Abu Burdah ibn Niyaar - the maternal uncle of al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) - stood up and mentioned that he slaughtered his sheep before the prayer, explaining that ‘Eid Al-Aḍhaa is a day of eating and drinking, that he wanted his sheep to be the first thing to be slaughtered at his home; and that he ate from it before coming to the prayer. Thereafter, the Prophet ﷺ answered him by stating that: the sheep which he slaughtered was nothing more than meat and it would not be deemed as a valid sacrifice; thus, there was no reward from doing so. But rather, it is a mere slaughtering for the purpose of eating that has nothing to do with the prescribed act of worship.

Then, Abu Burdah mentioned that he owned nothing other than an ʿanaaqah [i.e., she-goat]. In juxtaposition to the jadhʿah [which] is less than a year in age. It is said: al-Ijdhaaʿ is a duration of time [which] does not last a year from birth, nor surpasses it; thus, it is a name for the offspring of a goat when it strengthens [in maturity]. Abu Burdah explained that he owned nothing except a jadhʿah, [a type] of goat. However, according to him, it was better and more beloved to him than two sheep due to its abundance of meat and high price. For this reason, he asked the Prophetﷺ , “Will that jadhʿah suffice for the sacrifice?” To which, the Prophet ﷺpermitted for him the slaughter of his jadhʿah because he owned nothing else and answered him by stating that it suffices for him alone and does not suffice for anyone from the Muslims after him. This is an indication that the jadhʿah which is less than one year in age does not suffice as a sacrificial animal, whereas the goat which is two years or older does. The age that suffices for the goat to be worthy of sacrificing should have at least lived one year and has entered into the second.

From the other benefits that we can conclude from this hadeeth is the virtue of Abu Burdah(may Allah be pleased with him).

It teaches us to hasten to do good deeds and compete with others in this regard. It indicates that the way of the Prophet ﷺ is one of ease and moderation..

956
Abu Saʿeed al-Khudree(may Allah be pleased with him) narrated The Prophet ﷺ used to proceed to the Musallaa on the days of ‘Eid al-Fitr and ‘Eid al-Adhaa. The first thing to begin with there was the prayer and after that he would stand in front of the people and the people would keep sitting in their rows. Then he would preach, advise, and give them orders. Afterwards, if he wished to send an army for an expedition, he would do so; or if he wanted to give an order, he would do so, and then depart. Abu Saʿeed al-Khudree added, the people followed this tradition till I went out with Marwan, the Governor of Medina, for the prayer of
Eid al-Adha or ‘Eid al-Fitr. When we reached the Musalla, there was a pulpit made by Kathir ibn As-Salt. Marwan wanted to get up on that pulpit before the prayer, but I got hold of his clothes [to stop him]. However, he pulled them and ascended the pulpit and delivered the sermon before the prayer. I said to him, "By Allah, you have changed (the Prophet's tradition)." He replied, "O Abu Saʿeed! Gone is that which you know." I said, "By Allah! What I know is better than what I do not know." Marwan said, "People do not sit to listen to our sermon after the prayer, thus, I delivered it before the prayer.".

Commentary : The Companions of the Prophet ﷺ would enjoin the good and forbid the wrongdoing and reprehensible. They were firm and upheld the truth without making any compromise, spoke the truth without fearing the blame of the blamers.

In this hadeeth, Abu Saʿeed al-Khudree(may Allah be pleased with him) clarifies the guidance of the Prophet ﷺ with regards to the prayer of the two ‘Eids, explaining the order of events. He states that on the ‘Eids of al-Fiṭr and Al-Aḍhaa, he ﷺ used to set out towards the Musallaa, which is a wide and spacious place، and a well-known locality in al-Madeenah which is about 1000 cubits (The Arabic word dhirāʿ is a unit of measurement which is pretty close to that of a cubit. The average cubit is 0.5 meters. This means the approximate distance here is close to 450 - 500 meters) from the entrance of the masjid.

The first thing that he ﷺ began with was the offering the ‘Eid prayer, then he ﷺ would stand up facing the people to deliver the sermon all the while the people would [remain] seated in their places. During the ‘Eid sermon he ﷺ would admonish, advise, and give the people orders. If he ﷺ wanted to dispatch an army or a troop to a region of the outlying areas [for a mission], he ﷺ would dispatch them accordingly.

Then, Abu Saʿeed mentioned that the people persisted in that manner until Muʿaawiyah(may Allah be pleased with him) appointed Marwaan ibn al-Hakam as a governor over al-Madeenah.

When the ‘Eid of Al-Aḍhaa or al-Fiṭr came, Abu Saʿeed(may Allah be pleased with him) set out with Marwaan to the Musallaa. Then, he saw a pulpit that was built by the famous taabiʿee, Katheer ibn al-Salt al-Kindĩ. Thereafter, Marwaan intended to ascend the pulpit so that he could deliver the ‘Eid sermon before the performance of the prayer. Abu Saʿeed did no more than pull upon the garment of Marwaan forcibly, attempting to prevent him from doing as such. However, Marwaan did not respond to him, and proceeded towards delivering the sermon before the performance of the ‘Eid prayer.

Then, Abu Saʿeed(may Allah be pleased with him) spoke harshly towards him because his actions changed the sunnah [the practice that had been established by the Prophet ﷺ and the people thereafter.] Subsequently, he (may Allah be pleased with him) swore that which he knows is good, because it is the way of the Prophet ﷺ. So, how can it be other than good, [if] it is from him ﷺ?!

Afterwards, Marwaan claimed that his actions were good because the conditions had changed - and that the people did not sit to listen to his Eid sermon after the conclusion of the Eid prayer. For that reason, he delivered the sermon before the prayer so that he could obligate them to listen to it.

This gives us the impression that Marwaan did that as he believed it is a matter that is open to ijtihaad (i.e., exercising an independent judgement), and that he changed the action[s] of the Prophet ﷺ - with beginning with the performance of the prayer, and then the deliverance of the sermon - to his own on the basis of precedence. He advanced a reason for leaving the foregoing in [exchange] to what he mentioned earlier regarding the change in the people’s condition. He discerned that the adherence to the basis of the sunnah - which [when applied here refers to] listening to the sermon - is more important than the observance of a position that is not a condition [for its validity]. However, Abu Saʿeed (ay Allah be pleased with him) understood the actions of the Prophet ﷺ and their sequence as being fixed and not subject to change. Nonetheless, he neither left off the prayer nor refrained from listening to the sermon.

From the benefits that we can conclude from this hadeeth is that the ‘Eid prayer should be performed outdoor, and not in a masjid, except out of necessity.

It teaches us that the Prophet delivered the sermon at the Musallaa on the two ‘Eids while standing.

It shows us that we should constantly enjoin the good and forbid the prohibited - even if the one to condemn is a person of authority or a ruler.

This hadeeth shows us that it is prescribed to use the pulpit for the purpose of delivering the sermon of ‘Eid and explains that the person delivering the sermon should stand facing the people.

Lastly, it indicates the permissibility of a person’s oath toward the truth in what they convey.

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957
‘Abdullah ibn ʿUmar (may Allah be pleased with them) narrated that the Prophet ﷺ used to offer the prayer of `Eid al-Adhaa and `Eid al-Fitr, and then deliver the sermon after the prayer..

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes that the Prophet ﷺ always ensured to perform. His noble Companions transmitted his traditions and the way he performed them for us.

In this hadeeth, Ibn ʿUmar (may Allah be pleased the both of them) reports that the way of the Prophet ﷺ handled the prayer of the two ‘Eids was to: deliver the sermon after the prayer, as opposed to the Friday prayer, in which the sermon precedes the prayer, and that sermon of ‘Eid consists of two parts, similar to that of the [ones] delivered on Friday.

The sermon is legislated on Fridays, ‘Eids, and [other] occasions for many reasons. One of them is that the people learn about the matters of religion and worldly affairs. For this reason, whenever the Imaam ascends on to the pulpit, he should make it his goal to teach the people and instruct them - especially on religious correlations that coincide with that sermon. This is based on the report that al-Bukhaaree recorded about the description of the sermon of the Prophet ﷺaccording to Abu Saʿeed al-Khudree(may Allah be pleased with him). In this report, he explained that the first thing that he ﷺ began with was the performance of the ‘Eid prayer. Then, after he finished the prayer, he ﷺ turned towards the people, and stood up facing the congregation. The people would [remain] seated in their rows as he ﷺ delivered the sermon to them, during which he admonished, advised, and gave them orders.  .

959
ʿAṭaa’ ibn AbeeRabaah reported that Ibn ‘Abbaas sent [a message] to Ibn Zubair at the commencement of the oath of allegiance to him (for Caliphate saying): As there is no Adhan on 'Eid-ul-Fitr, so you should not pronounce it. Ibn Zubair did not pronounce Adhan on that day. He (Ibn 'Abbaas) also sent him (with this message) that the sermon (is to be delivered) after the prayer, and thus it was done. So, lbn Zubair observed the prayer before the sermon..

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes. which the Companions of the Prophet ﷺ learned from him ﷺ, and they conveyed them to [those] who came after them - like what is [reported] in this hadeeth.

The ṭaabiʿee, ʿAṭaa’ ibn AbeeRabaah, reports that ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) sent a message to ʿAbdullah ibn al-Zubayr(may Allah be pleased with them) at the onset of when he was acknowledged with homage as the Caliph - which was in the year 64 A.H., after the death of Yazeed ibn Muʿaawiyah. In the message, ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) informed him [about] the guidance of the Prophet ﷺ regarding the prayer of the two ‘Eids, [by stating] that the adhaan was not called for the prayer of ‘Eid al-Fiṭr in the time of the Prophet ﷺ; and that the sermon of ‘‘Eid was delivered after the prayer.

The description of this sermon is mentioned in the report that al-Bukhaaree narrates on the authority of Abu Saʿeed al-Khudree(may Allah be pleased with him), which is that the first thing that the Prophet ﷺ began with what was the performance of the ‘Eid prayer. Then, he stood up and turned towards the people, facing them. The people would remain seated in their rows as he ﷺ delivered the sermon to them, during which he would admonish and advise them, and give them orders.

The Eid prayer does not have an adhaan or iqaamah, nor are there any sunnah prayers to be performed before or after it. It is performed at a Musallaa, which is an open land that is wide and spacious.



This hadeeth shows the avidity of the Companions (may Allah be pleased with them) in guiding the caliphs and governors towards the way of the Prophet ﷺ and his sunnah - and explaining it to them.
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961
Jaabir ibn ʿAbdullah(may Allah be pleased with them) reported that the Prophet ﷺ stood up on the day of ‘Eid al-Fitr and started by offering the ‘Eid prayer. Then, after he commenced the prayer, he delivered the ‘Eid sermon. After he ﷺ had finished (the sermon) he descended the pulpit [stairs] and made his way to the women and exhorted them (to do good deeds). He exhorted them while he was leaning on the hand of Bilal (may Allah be pleased with him) who had stretched his cloth in which women were throwing alms. I (one of the narrators) asked 'Ata' (the other narrator): “Do you think it is incumbent upon the Imaam [to go] and turn his attention towards the women and exhort them [to do good deeds]?” He said: “Why not! Indeed, it is right for them (to do so).”
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Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes. which the Companions of the Prophet ﷺ learned from him ﷺ, and then conveyed them to us.

In this hadeeth, Jaabir ibn ʿAbdullah(may Allah be pleased with them) reports that on the ‘Eid day, the Prophet ﷺ began with the prayer without an adhaan or iqaamah. Then, after the completion of the prayer, he delivered the sermon and admonished them like he ﷺ did for the sermons on Fridays - except that [in this case] the sermon was after the prayer and not before it.

Afterwards, he ﷺ turned towards the women and devoted his attention to them by preaching and admonishing them so that they may give alms. He ﷺ did this while supporting his weight upon the hand of Bilal (may Allah be pleased with him) and leaning on it to hold him ﷺ up. Meanwhile, Bilal spread out his garment so that he could collect the alms from them. Thereafter, the Prophet ﷺ distributed it amongst those in need, like what his custom was with voluntary charities and zakaat.

ʿAbd al-Maalik ibn Jurayj asked his shaykh - ʿAṭaa’ ibn AbeeRabaah - a narrator of this hadeeth who reported it from Jaabir(may Allah be pleased with them): “Do you think it is incumbent upon the Imaam [to go] and turn his attention towards the women and exhort them?” ʿAṭaa’ stated that it is indeed incumbent upon the Imaams to exhort the women on the day of ‘Eid - and that there is nothing preventing the Imaams from doing so, following the practice of the Prophet ﷺ.

From the benefits that we can conclude from this hadeeth is that women should be segregated and away from men when they attend the prayers of men and their congregations. This practise is done as a precaution, out of fear of temptation [that may rise] against them.

This hadeeth teaches us that the ‘Eid prayer is performed before the ‘Eid sermon, and that it is permissible for the scholar to teach women Islamic knowledge and exhort them in women’s only classes. .

962
ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) related: “I offered the ‘Eid Prayer with Allah's Messenger ﷺ, Abu Bakr, `Umar, and `Uthmaan. All of them offered the prayer before delivering the ‘Eid sermon.”.

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes, which the Prophet ﷺ always ensured to perform. All of that was narrated to us through the Companions (may Allah be pleased with them).

In this hadeeth, ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) reports that he was present and performed the ‘Eid prayer with the Messenger of Allah ﷺ, Abu Bakr, ʿUmar, and ʿUthmaan(may Allah be pleased with them) - and each in [their own] time while they served as Caliphs. He confirms that all of them prayed the ‘Eid prayer before the ‘Eid sermon.

The statement of Ibn ‘Abbaas(may Allah be pleased with them) is a clear evidence that the Prayer of ‘Eid preceded the sermon. The Prophet ﷺ pursued this practice diligently and was observed by the Rightly Guided Caliphs (may Allah be pleased with them) and [those] after him ﷺ, and they continued this practice thereafter.

The sermon of ‘Eid consists of two parts, with a break between the two of them - like the sermon delivered on Friday.

The sermon is legislated on Fridays, ‘Eids, and [other] occasions for many reasons. One of them is that the people learn about the matters of religion and worldly affairs. For this reason, whenever the Imaam ascends on to the pulpit, he should make it his goal to teach the people and instruct them - especially on religious correlations that coincide with that sermon. This is based on the report that al-Bukhaaree recorded about the description of the sermon of the Prophet ﷺ according to Abu Saʿeed al-Khudree(may Allah be pleased with him). In this report, he explained that the first thing that he ﷺ began with was the performance of the ‘Eid prayer, then after he finished the prayer, he ﷺ turned towards the people, and stood up facing the congregation. The people would [remain] seated in their rows as he ﷺ delivered the sermon to them, during which he admonished, advised, and gave them orders.

From the benefits that we can conclude from this hadeeth is the eagerness of the Rightly Guided Caliphs (may Allah be pleased with them) towards preserving and implementing the sunnah of the Prophet ﷺ..

964
Ibn `Abbaas(may Allah be pleased with them) narrated that the Prophet ﷺ performed a two-units-prayer on the Day of ‘Eid al-Fiṭr and he did not perform any prayer before or after it. Then, he went towards the women along with Bilal and instructed them to pay alms and so they started giving their earrings and necklaces in charity..

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes, that the Prophet ﷺ always ensured to perform. His noble Companions (may Allah be pleased with them) narrated all of that for us, as they saw and learned them from the Prophet ﷺ.

In this hadeeth, ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) reports on the guidance of the Prophet ﷺ regarding the prayer of ‘Eid al-Fiṭr. He relates that the Prophet ﷺ performed a two-units prayer for the ‘Eid prayer without performing any sunnah prayers before or after it. After, he ﷺ delivered a general sermon to the people [present], like what is mentioned in the other reports.

Then, he ﷺ, with Bilal (may Allah be pleased with him), went towards the women and reminded and exhorted them - so that they may give alms. Thereupon, they became moved by his reminder and words and began to toss from what money and goods they had with them. So [many of] the women tossed their earrings (al-khurs) and necklaces (al-sikhaab).

[On] al-khurs: [the word is written and pronounced] with a dammah [or a] kesrah on the letter khaa’. The pendant [of the earring] is a single bead. It was said that the link [for it] is made of gold or silver.

[On] al-Sikhaab: [it is] a thread with beads strung on it that is worn by boys and girls. It was [also] said [that] it is a necklace that was made of carnation, cloves, and the like; and nothing on it is made of pearls, gems, gold, and silver. It was also said that it refers to every necklace, whether it is comprised of gems or not.

The Prophet ﷺ gathered the alms for the purpose of distributing it amongst those in need; like what his custom was with voluntary charities and zakaat.

From the benefits that we can conclude from this hadeeth is that when women attend the prayers of men and their congregations, they should be separated from the men as a precaution - out of fear of temptation [that may rise] against them, [or] they be looked upon unnecessarily, or the like.

It shows us that it is permissible for the male scholar to teach women Islamic knowledge and exhort them in women’s only classes..

966
Narrated Sa`id bin Jubair: I was with Ibn `Umar (may Allah be pleased with them) when a spear head pierced the sole of his foot causing his foot to be stuck to the paddle of the saddle. I got down and pulled it out of his foot. This incident happened in Mina. Al-Hajjaj learned of the incident so he visited Ibn ‘Umar to inquire about his health, and said, "Alas! If only we had known the one who wounded you," Ibn `Umar said, "You are the one who wounded me." Al-Hajjaj said, "How is that?" Ibn `Umar said, "You have allowed arms to be carried on a day on which nobody used to carry them, and you allowed arms to be carried in the Haram even though it was not allowed before.".

Commentary : There are times and places that Allah -Exalted be He, honours and sets a sanctity [over them] that no one should desecrate; except, he who is sinful at heart. Al-Hajjaaj ibn Yusuf al-Thaqafee was an oppressive, iniquitous tyrant.

In this hadeeth, the ṭaabiʿee, Saʿeed ibn Jubayr(may Allah be pleased with him) reports that he was with ʿAbdullah ibn ʿUmar (may Allah be pleased with them both) on Hajj, when the tip of a spear pierced ibn ʿUmar on the sole of his foot, which is the area that raises while walking. This event occurred while the two of them were in Minaa, [which is] located in Makkah. [Minaa] is a valley near the Sacred Precinct of Makkah that the pilgrims descend into, in order to throw their pebbles [at the Jamaraat]. This incident narrated in the hadeeth occurred while Al-Hajjaaj ibn Yusuf was the leader of the Hijaz, one year after the killing of ʿAbdullah ibn al-Zubayr in the year 74 A.H.

When Ibn ʿUmar was wounded [by the spearhead], his foot was affixed to the stirrup - which is where a man’s foot is placed [so that they may mount] onto the saddle for helping to [maintain control while] riding their mounts. As Ibn ‘Umar (may Allah be pleased with them) was not able to descend from his saddle; thus, when Saʿeed ibn Jubayr saw this occur, he pulled out the spearhead from the foot of Ibn ʿUmar.

When [news] of Ibn ʿUmar’s injury reached Al-Hajjaaj, he paid him a visit; and [upon seeing him] said: “If only we had known the one who wounded you!” - [i.e.] “We would have punished him.”

Then, Ibn ʿUmar replied: “You are the one who injured me,” - that is to say: “this happened because of your own actions.”

Al-Hajjaaj said: “How?” [To this], Ibn ʿUmar told him that: he was the one responsible for [allowing] the carrying of weapons on the day of ‘Eid, that the days of Minaa during the Hajj coincide with ‘Eid Al-Aḍhaa for all Muslim communities, that it was a day on which weapons were not carried; and, lastly, that he allowed weapons to enter Minaa - while this was not allowed before.

It is reported in the sunnah that weapons should not be carried at events [for] which there is no need to do so. This is legislated out of fear that arms could cause harm [accidently] to others when it is crowded.

In the agreed upon hadeeth, that the Prophet ﷺ said to [a person] he saw carrying a weapon in the masjid: “Hold onto the arrows by their heads.” He ordered him to do that so it would not injure anyone. But if Muslims fear their enemy may be present, then it is permitted for them to bear arms, such as when Allah, Exalted be He, legislated the carrying of weapons during the prayer when peril [presents itself].

From the benefits that we can conclude from this hadeeth is that Minaa is a part of the sacred site of Makkah.

It teaches us that carrying weapons at sacred sites is prohibited, as Allah made it a haven for the Muslims, and that carrying arms on the day of ‘Eid is prohibited.

It shows the vigour of the Companions of the Prophet ﷺ, and their courage on upholding and preserving the truth.

Lastly, it teaches us that whoever mandates anything, or is the cause of anything of which a harm falls upon another - then it is permissible to attribute that harm to him.


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968
Al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) related that the Prophet ﷺ delivered a sermon on the day of the Sacrifice [i.e., ‘Eid Al-Aḍhaa], and then said, "The first thing we should do on this day of ours is to pray and then return and slaughter (our sacrifices). Whoever does so he acted according to our Sunnah; and whoever slaughtered before the prayer then it was just meat that he offered to his family and would not be considered as a sacrifice in any way. My maternal uncle Abu Burdah ibn Niyaar got up and said, "O, Allah's Messenger! I slaughtered the sacrifice before the prayer, but I have a young she-goat which is better than an older sheep." The Prophet ﷺ said, "Slaughter it in lieu of the first and such a goat will not be considered as a sacrifice for anybody else after you.".

Commentary : The Prophet ﷺ taught us the requisites of the ‘Eid holidays, its recommended actions, and its etiquette. From amongst [all of] these are: the time of the prayer and how to perform it on the Day of the Sacrifice [i.e., ‘Eid Al-Aḍhaa], and the time of slaughtering the sacrificial animal. The sacrifice is a religious ritual from amongst the [various] Islamic religious rites. It is an appointed act of worship by means of a [set] time, which is not permissible [to do] before or after its appointed time.

In this hadeeth, al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) reports that he heard the Prophet ﷺ while he was delivering a sermon on the day of ‘Eid Al-Aḍhaa. During the sermon, the Prophet ﷺ elucidated on his traditions and habitual actions during ‘Eid Al-Aḍhaa: [and] that is, he would first begin with the ‘Eid prayer. Afterwards, he ﷺ would slaughter his sacrificial animal. By doing so, then, truly, the person has acted according to his Sunnah and upon his guidance ﷺ, and thus, he has obtained the prescribed reward. The ‘Eid prayer is to be performed without an adhaan or iqaamah. The slaughtering of the sacrificial animal is requested from the one who is capable and possesses the wealth and ability to purchase a sacrificial animal. It is said: the intended [meaning] by wealth [here] is that the individual should rightfully own the nisaab of zakat [i.e., the minimum amount necessary for one to pay the zakat]. [All of this is done] so that one may draw closer to Allah - the Mighty and Majestic - by it.

Then, the Prophet ﷺ clarified that whoever did not do this [in the described manner above], such as slaughtering the sacrificial animal before the prayer; then, the slaughtered animal is not deemed as a sacrifice, and no reward [of the sacrifice becomes] his - that is to say, their deed would not be considered valid as an act of worship [or] legitimate sacrifice. But rather, [his sacrifice] would be treated as meat that he offered to his family.

Then, Abu Burdah ibn Niyaar - the maternal uncle of al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) - stood up and mentioned that he slaughtered his sheep before the prayer, explaining that - like what is [mentioned] in another report [narrated] by al-Bukhaaree - that ‘Eid Al-Aḍhaa is a day of eating and drinking, that he wanted his sheep to be the first thing to be slaughtered at his home, and that he ate from it before coming to the prayer. Thereafter, the Prophet ﷺ answered him by stating that: the sheep which he slaughtered was nothing more than meat and it would not be deemed as a valid sacrifice; thus, the prescribed reward of this act of worship is not attained.

In this hadeeth, [there is] an emphasis on the sequence regarding the actions of ‘Eid, and that the performance of the prayer is first, then the deliverance of the sermon, and lastly the slaughter.

Afterwards, Abu Burdah mentioned that he owned nothing other than a jadhʿah [i.e., she-goat.] The [word] jadhʿah conveys the meaning of something that is less than one year old. It is said [that] al-Ijdhaaʿ is a duration of time [which] does not last a year from birth, nor surpasses it; thus, Jadhaʿh is a name for the offspring of a goat when it strengthens [in maturity].

He explained that he owned nothing except a jadhʿah, [a she-goat]. However, according to him, it was better and more beloved to him than a sheep which has aged - due to its abundance of meat and high price. The Prophet ﷺ allowed him to slaughter his she-goat [despite its age not meeting the requirements of sacrificial animals] since it was all he had. Then, he ﷺ explained to him that [this ruling] suffices for him alone and does not suffice for anyone from the Muslims after him. This is an indication that the jadhʿah which is less than one year in age does not suffice as a sacrificial animal, whereas the goat which is over one year does i.e., the age that suffices for the goat to be worthy of sacrificing should have at least lived one year and has entered into the second.

From the other benefits that we can conclude from this hadeeth is the virtue of Abu Burdah(may Allah be pleased with him), and that the way of the Prophet ﷺ is one of ease and moderation.
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969
Ibn ‘Abbaas(may Allah be pleased with them) related that the Prophet ﷺ said, "No good deeds done on other days are superior to those done on these." The companions inquired, "Not even Jihad?" He replied, "Not even Jihad, except that of a man who does it by putting himself and his property in danger (for Allah's sake) and does not return with any of those things.".

Commentary : From the mercy of Allah, Exalted be He, towards His servants, is that He bestows His favours upon them by granting them [certain] blessed days. During of which, He multiplies rewards and provides abundant bounties for them - both mercifully and generously. Some of these blessed days include [but are not limited to] the first ten days in the month of DhulHijjah.

In this hadeeth, the Prophet ﷺ is directing us towards the virtue of good deeds in the first ten days of DhulHijjah. He ﷺ explained that the rewards [for] virtuous acts during [this time] are multiplied [in a way that they] do not multiply during the rest of the year. It is therefore incumbent upon the Muslim to seize the opportunity and increase [in] pious deeds during these days. Among the greatest of pious deeds [to engage oneself in] during this time is the remembrance of Allah, Exalted be He. And the greatest [forms] of Allah’s remembrance [include] the recitation of the Quran, and the utterances of: “Allaahu Akbar” [i.e., Allah is the Greatest - al takbeer], “Laailaahaillaallaah [i.e., There is no god worthy of worship except Allah - al tahleel, and saying “Alhamdulillaah” repeatedly [i.e., All praise is due to Allah - al tahmeed].

In the Musnad of Imaam Ahmad and other [hadeeth collections, it is narrated] that the Prophet ﷺ said: “There are no more virtuous days in the sight of Allah and there are no days in which good deeds are more pleasing to Him than these ten days. On these days, fill your time with engaging more in tahleel, takbeer, and tahmeed.”

The good deeds include the obligatory religious duties, obligations, all of the known pious actions, and voluntary acts of worship - [ranging] from prayer, alms, [charity], and fasting – particularly on the day of ʿArafah.

All that was done from amongst the religious duties during these ten days is better than the religious duties that were performed at any other time. Likewise, the supererogatory actions during these ten days are more excellent than if they were done at any other time.

The good deeds also include refraining from that which is prohibited or objectionable. Whoever leaves [actions] of disobedience during these days, then there is no doubt that his reward is greater than if he were to leave the sins on other days.

Upon hearing this, [some] of the Companions (may Allah be pleased with them) asked the Prophet ﷺ about jihaad [occurring] on other than these ten days, whether virtuous deeds are superior to it also. Their question about jihad in particular [was asked so they might] be able to distinguish it from what had been determined for them [by the Prophet ﷺ] about it being one of the most virtuous deeds; and for that [reason] the days of DhulHijjah were weighed up against it.

The Prophet ﷺ responded: Yes, the good deeds performed during these days are better than jihaad occurring on [any] others, except [if] a man set out, risking himself and his property, for the sake of Allah - and then lost his wealth and his soul departed for the sake of Allah. This [form] of jihaad which is depicted [here] is better than any good deeds [that are] performed during these ten blessed days. This [serves as] a demonstration to the excellence of this form of jihaad; and a commemoration [to the fact] that he reached a level that hardly varies with the honour of the days and times [which Allah has appointed as such], [along with those that] lack honour.

The apparent meaning of this hadeeth is that these ten days are more virtuous than the last ten of Ramadan. It has been said that the ten days of DhulHijjah are the best of all days, while the [last] ten of Ramadan are the best of all nights - due to the presence of Laylat al-Qadr therein.

From the other benefits that we can conclude from this hadeeth is that we learn the magnitude of the virtues of the first ten days of DhulHijjah over the other days of the year.

It also shows the significance of the matter of martyrdom for the sake of Allah, giving oneself and wealth together [for His sake], and that this is the highest degree of jihaad.

Lastly, it teaches us that the good deeds of less merit – as opposed to other good deeds - done during the distinguished time becomes similar to the good deeds of high merit at other times.

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970
Narrated Muhammad ibn Abu Bakr al-Thaqafee: I was with ‘Anas ibn Maalik as we were going from Mina to `Arafat, I asked him about the Talbiyah, "How did you use to say Talbiyah while you were in the company of the Prophet ﷺ?" Anas replied: "People used to say Talbiyah and their saying was not objected to and they used to say Takbir and that was not objected to either."

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Commentary : The Hajj is one of the five pillars of Islam, and it is a significant act of worship which encompasses many types of religious observances. The one who performs Hajj sincerely for Allah, in accordance with the guidance of the Messenger ﷺ, he will receive a great reward from Allah, Most Exalted. For that [reason], observing the etiquettes of the Hajj is necessary, just as Prophet ﷺ taught us.

In this hadeeth, the taabiʿee Muhammad ibn Abu Bakr al-Thaqafee reports that he asked ‘Anas ibn Maalik (may Allah be pleased with him) about the permissible forms of Allah’s remembrance the pilgrims can say while departing from Minaa towards ʿArafaat, which occurs on the morning of the Day of ʿArafah, the ninth day [in the month of] DhulHijjah.

Minaa is a valley surrounded by mountains and is located east of Makkah, and is on the path between Makkah and Mount ʿArafaat, close to 6 kilometres away from the Masjid Al-Haram. Some of the rituals of Hajj are performed in Minaa, such as throwing the pebbles at the Jamaraat.

ʿArafaat is a mountain on the path between Makkah and Ṭaa’if, and is approximately: 22 kilometres away from Makkah, 10 kilometres from Minaa, and 6 kilometres from Muzdalifah. The most important ritual of Hajj is performed nearby, which is the stay at [the plains] of ʿArafah on the ninth day of DhulHijjah.

‘Anas ibn Maalik (may Allah be pleased with him) then informed Muhammad ibn Abu Bakr al-Thaqafee that when they performed the Hajj with the Prophet ﷺ, on his ﷺ Farewell Pilgrimage, in the 10th year A.H - some of pilgrims recited the talbiyah, so he then said: “LabbaykAllaahummaLabbayk!” - [i.e., “Here I am, O Lord, Here I am!], and raised their voices while doing it.

Some of the others recited the takbeer: “Allaahu Akbar!” - [i.e., “Allah is the Greatest!”] and raised their voices while doing so. Either way, the Prophet ﷺ did not reproach them [while they did this].

This is a confirmation from the Prophet ﷺ about the permissibility of Allah’s remembrance, whether it is the takbeer or the talbiyah. It has been said that the intended meaning behind this is that one can insert anything that pertains to Allah’s remembrance during one’s utterance of the talbiyah; [but] he should not leave the talbiyah in its entirety - because it is narrated on the authority of the Prophet ﷺ that heﷺ did not stop reciting the talbiyah until the throwing of the pebbles at Jamarat al-ʿAqabah.

The talbiyah, rather, is prescribed for the pilgrim. As for those who are not performing the Hajj, the takbeer[aat] is prescribed for them to recite from the morning on the Day of ʿArafah following the performance of their obligatory prayers until the mid-afternoon prayer (ʿAsr) on the last of the days of Tashreeq [i.e., the 13th of DhulHijjah].

From the benefits that we can conclude from this hadeeth is that the initiation of the takbeer on the day of ʿArafah is permissible - even if the person who is uttering it was in the state of ihram [i.e., the state of ritual sanctity that one enters into for the Hajj] and intending to stay in ʿArafah, although the prescribed words to utter for the one in a state of ihram is the talbiyah.

This shows that the range of the matter with reference to the performance of dhikr on the Day of ʿArafah is open.
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971
Narrated Umm ʿAtiyyah(may Allah be pleased with her): “We used to be ordered to come out on the Day of `Eid and even bring out the virgin girls from their houses and menstruating women so that they might stand behind the men and say Takbir along with them and invoke Allah along with them and hope for the blessings of that day and for purification from sins.”.

Commentary : Demonstrating the rites of Islam is a significant aim [in trying to fulfil] the objectives of this religion. The ‘Eid prayer is one of the important rites which, through its performance, is a blessing for the Muslims and serves as a call to Islam [for all in the vicinity]. For that [reason], every Muslim is commanded to set out to the place where the ‘Eid prayer is being performed, even the young and old women, and those who are menstruating - for whom which prayer is not incumbent upon! This is so that they can witness the blessings of this event and the calling of Muslims.

In this hadeeth, Umm ʿAtiyyah(may Allah be pleased with her) reports that the Prophet ﷺ ordered all of the women to set out towards the site where the ‘Eid prayer was held.

Whether it was the ‘Eid al-Fiṭr or Al-Aḍhaa; even the young virgin girls departed from their homes and chambers [which they often remained in] for the sake of remaining concealed from the unnecessary viewing of others; and likewise - [for] the woman during her menses, all of them were ordered to go out towards the place where the ‘Eid prayer was performed in the time of the Prophet ﷺ. However, those women who were on their menses used to sit at the very back behind the people, following the lead of the people, thus, said with them the takbeer[aat], called upon Allah in supplication. All this as they hoped for the obtainment of blessings, rewards, and purification from [their] sins on this day.

This shows the merit of this glorious day, and the mercy and forgiveness that Allah pours forth onto His servants, and that kind of Allah’s remembrance and pious acts [of all be observed].

From the other benefits that we can conclude from this hadeeth is to notice the strong encouragement of performing lots of Allah’s remembrance on this day..

972
ʿAbdullah ibn ʿUmar (may Allah be pleased with them) related that on the day of ‘Eid al-Fiṭr or Al-Aḍhaa a spear used to be thrusted into the ground in front of the Prophet ﷺ, and then he would pray..

Commentary : In this hadeeth, a practical demonstration of some of the guidance of the Prophet ﷺ [can be observed] with regards to the prayer in general, and the two ‘Eid prayers specifically; ʿAbdullah ibn ʿUmar (may Allah be pleased with them) reports that a spear would be thrusted into the ground in front of the Prophet ﷺ before starting the two ‘Eid prayers so that it could serve as a barrier (sutrah) for him ﷺ. This was done for the purpose of demarcating his ﷺ place of prayer so that no one could pass in front of him.

The spear [that is mentioned here] is a short pole with a broad spearhead, and it has a shorter length than the rumh [i.e., which was a longer type of spear often used by horsemen in combat].

The Prophet ﷺ used to do this for the two ‘Eid prayers, because he would perform these two prayers outdoor at the Musallaa, where the land is wide and spacious, and there are no structures or barriers.

This was also the habit of the Prophet ﷺ during his travels; because: in most instances, the traveller cannot find a wall [so that he may] be shielded by it when he wants to pray; and most of what he prays [is done so] outdoor in lands that are expansive [and lack structure, etc].

It is therefore incumbent upon whoever is praying by themselves to place an object to serve as a barrier between himself and the direction of the Qiblah - so that no one may pass and interrupt [his] performance of the prayer - specifically in open places. As for the congregational prayer, it is sufficient that the Imaam places a barrier in front of himself, as this will serve as a barrier for the ones praying behind him.

From the other benefits that we can conclude from this hadeeth is that the Prophet ﷺ was so keen to place a barrier in front of him whenever he wanted to pray..

973
Ibn ‘Umar (may Allah be pleased with them both) related that the Prophet ﷺ would go out in the morning* to the place of prayer with a short spear in front of him which was carried and set up in front of him in the place of prayer, and he would pray towards its direction..

Commentary : Out of earnest concern, the Prophet ﷺ would utilise an object to serve as a barrier in prayer. This hadeeth is a practical demonstration of one of the guidance of the Prophet ﷺ regarding the placing a barrier in front of him in prayer. Ibn ʿUmar (may Allah be pleased with them) reports that the Prophet ﷺ used to arrive at the place where the prayer of ‘Eid would be performed and his Companions (may Allah be pleased with them) would bring along a short spear for him.

In another version of the same hadeeth in al-Bukhaaree, it’s narrated as: “A short spear was thrusted into the ground in front of him”. The short spear here refers to a strong rod that is similar to the spear but shorter. The short spear was brought by the Companions so that it would be set up in front of him ﷺ and serve as a barrier. This was done for the purpose of demarcating his ﷺ place of prayer, so that no one could pass in front of him ﷺ.

This was also the habit of the Prophet ﷺ during his travels; because: in most instances, the traveller cannot find a wall so that he may be shielded by it when he wants to pray; and most of what he prays [is done so] outdoor in lands that are expansive [and lack structure, etc].

It is therefore incumbent upon whoever is praying by themselves to place an object to serve as a barrier between himself and the direction of the Qiblah - so that no one may pass and interrupt [his] performance of the prayer - specifically in open places. As for the congregational prayer, it is sufficient that the Imaam places a barrier in front of himself, as this will serve as a barrier for the ones praying behind him.
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975
Narrated ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them): I went out with the Prophet ﷺ on the day of ‘Eid al-Fiṭr or Al-Aḍhaa. The Prophet ﷺ prayed and then delivered the sermon and then went towards the women, preached, and advised them and ordered them to give alms..

Commentary : The Prayer of ‘Eid has requisites, recommended actions, and etiquettes. which the Companions of the Prophet ﷺ learned directly from him, and then conveyed them to us.

This hadeeth elaborates on some of the guidance of the Prophet ﷺ with regards to the ‘Eid prayer. ʿAbdullah Ibn ‘Abbaas(may Allah be pleased with them) reports that he went with the Prophet ﷺ on the day of ‘Eid al-Fiṭr or ‘Eid Al-Aḍhaa to offer the prayer of ‘Eid.

The Prophet ﷺ used to pray it at al-Musallaa, which is a wide and spacious area. Then, he began with the performance of the prayer - [which], for the ‘Eid prayer[s] do not have an adhaan or iqaamah; nor are there any sunnah prayers which are performed before or after it. Then, he ﷺ delivered a sermon to the people, [and it] is like the sermon delivered on Fridays - [which] is comprised of two parts and a pause [in between both of them]; except that it is delivered after the prayer and not before it.

Afterwards, he ﷺ went towards the women near the place where they prayed; so that he could preach and remind them and urge them to give alms.

The Prophetﷺ gathered the alms for the purpose of distributing it among those in need; like what his ﷺ custom was with voluntary charities and zakaat.

From the other benefits that we can conclude from this hadeeth is that when women attend the prayers of men and their congregations, they should be separated from the men as a precaution, out of fear that temptation [may rise] against them.

The hadeeth teaches us to set out towards the site where the ‘Eid prayer is held to attend the ‘Eid prayer, and that it is performed before the sermon is delivered.

We understand from this hadeeth the importance of preaching and reminding women, and exhort them to give alms, and that it is permissible for the male scholar to teach women Islamic knowledge and exhort them in women’s only classes..

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..

169
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..

172
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..

173
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..