| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1468

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ ordered (a person) to collect Zakat, and that person returned and told him ﷺ that Ibn Jameel, Khaalid ibn al-Waleed, and al-`Abbas ibn `Abdul Muttalib had refused to give Zakat." The Prophet ﷺ said, "What is the matter with Ibn Jameel?! He was a poor man and was made wealthy by Allah and His Messenger! As for Khaalid, you are being unfair to him because he is keeping his armors and weapons to use them in fighting for Allah's Cause. As for al-`Abbas ibn `Abdul Muttalib - the uncle of Allah's Messenger ﷺ - it is incumbent upon him to pay it and an equal amount along with it.".

Commentary : Allah, Exalted be He, clarified to His Messenger ﷺ all the rulings and details pertaining to the obligation of zakat so that the wealthy is neither subjected to injustice nor the poor’s rights are overlooked. The Imaam (i.e., head of state or the ruler) is the one responsible for collecting the zakat from people, reminding people of its due time, encouraging those who are acting slack about it, and forcing those who withhold the zakat, so they pay it, and fight them if necessary.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that the Prophet ﷺ ordered the collection of zakat from Muslims. According to the report in Saheeh Muslim, ‘Umar ibn al-Khattaab (may Allah e pleased with him) was the one that the Prophet ﷺ assigned to collect zakat from people. After the collectors of zakat returned, they informed the Prophet ﷺ that collection three persons refused to pay the zakat, and they were: Ibn Jameel; it has been said that his name was ‘Abdullah and that he is from al-Ansaar, Khaalid ibn al-Waleed, and al-‘Abbaas ibn ‘Abdul Muttalib (may Allah be pleased with all of them. Thereupon, the Prophet ﷺ said: “What is the matter with Ibn Jameel?” i.e., there is nothing that he dislikes except that he was a poor man but then he has become wealthy because of war bounties that Allah has made lawful for the Muslims to have after He has made it for His Messenger ﷺ. Had it not been allowed for the Prophet ﷺ, no other person would have received any share from the spoils of war. For this reason, he has no right whatsoever to withhold it because not only is it not how a person should appreciate and thank Allah for His blessings, but also it is a form of denying the favours of Allah upon him, causing him to respond to goodness with evil. For this reason, the Prophet ﷺ did not give him benefit of doubt. It has been said that Ibn Jameel was one of the hypocrites but afterwards he repented. Then, the Prophet ﷺ said: “You are being unfair to him” when you accused him of withholding the zakat. This is because he allocated his armours and weapons for fighting for Allah’s sake; thus, they are not subject to zakat. The weapons here include whatever supplies used in war such as weapons, horses, etc.
The statement of the Prophet ﷺ was directed to the collectors of the zakat because they did not know that he endowed all his armours and war supplies to the Muslim army to use them in fighting for the cause of Allah before one year has elapsed, and presumed they were intended for the purpose of business; thus, they demanded him to pay zakat. It is possible that the Prophet ﷺ intended to say that if Khaalid knew he has what he is to pay zakat on, he would have paid it without hesitation, because a person who gives away all his property for the sake of Allah willingly, it is impossible that he would withhold that which is obligatory upon him.
As for the paternal uncle of the Prophet ﷺ, al-‘Abbaas (may Allah be pleased with him), the Prophet ﷺ mentioned that he will pay the obligatory zakat and an equal amount of it out of his generosity for he will never withhold it as he is not a miser. It has been said that al-‘Abbaas asked the Prophet ﷺ to allow him to pay his zakat before its due time and he ﷺ approved it, as reported in Sunan Aboo Dawood and Sunan al-Tirmithee and Sunan Ibn Majah. As such, the meaning of his statement, “it is incumbent upon him to pay it an equal amount along with it,” should be that it is obligatory upon al-‘Abbaas, but he paid it before its due time, and he even paid it double to cover the zakat of next year in advance.
In another version of the hadeeth in Saheeh Muslim, it reads: “and as for al-'Abbas, I shall be responsible for it and an equal amount along with it. He ﷺ then said to 'Umar: Do not you know that the paternal uncle of a person is like his father.”
This hadeeth reminds the heedless of the bounties and blessings of Allah upon them who made him wealthy after he was poor so he fulfills Allah’s right.
It shows that one should give valid excuses to justify a particular action.

It highlights the merit of Khaalid ibn al-Waleed (may Allah be pleased with him). .

1469

Narrated Abii Sa’eed al-Khudree (may Allah be pleased with him): Some people from the Ansaar asked for (something) from Allah's Messenger ﷺ and he gave them. They again asked him for (something) and he ﷺ again gave them. And then they asked him, and he gave them again till all that was with him finished. And then he ﷺ said "If I had anything. I would not keep it away from you. (Remember) Whoever abstains from asking others, Allah will make him contented, and whoever tries to make himself self-sufficient, Allah will make him self-sufficient. And whoever remains patient, Allah will make him patient. Nobody can be given a blessing better and greater than patience.".

Commentary : The Prophet ﷺ was so generous like a freely blowing wind who would give away without fearing poverty. Despite his generosity, he ﷺ endeavored to teach people to be content and self-sufficient and to only hope from Allah for what He has is better and everlasting.
In this hadeeth, Aboo Sa’eed al-Khudree (may Allah be pleased with him) reports that a group from the Ansaar – whom he did not name – asked the Prophet ﷺ for some money so he ﷺ gave them the money they asked for. He kept asking until he ﷺ gave them all the money he had. Then, the Prophet ﷺ explained to them that he will not keep away from them any money he has. Then, he ﷺ advised them to abstain from taking their needs through unlawful means, because Allah will facilitate to whoever possess this quality to obtain his needs through lawful means. After, he ﷺ encouraged them to abstain from asking people for anything and to suffice and be content with the little they have, and only ask others for help when there is a necessity that forces them to do so. By doing so, Allah will make them self-sufficient and make them view the little they have as much. Then, he ﷺ encouraged them to remain patient and accustom themselves on it because when a person is patient, he will be able and empowered to refrain from asking others for anything.
His statement: “And whoever remains patient, Allah will make him patient.” Means that whoever endeavours to remain patient and discipline himself to endure the difficulties of life, Allah will fill his heart with patience, and whoever takes the means while being patient, Allah will facilitate for him the means to possess this quality and made it indispensable character of his personality. The Prophet ﷺ then explained that there is no better quality or blessing or a noble character that Allah has given to anyone better than patience. This is because all virtues, such like chastity, courage, determination, dignity, emerge from patience and are based upon it. When a person is patient, he will endure all that which he disliked, by the will of Allah.
This hadeeth teaches us that it is possible to possess noble qualities and good characters by practice.
It highlights the generosity of the Prophet ﷺ and that he would go beyond loving for others what he loves for himself and putting the needs of others over his own, out of kindness and compassion.
It shows that we should apologise to the one asking for help or money when there is nothing to help or provide.
The hadeeth encourages us to rely upon Allah, remain patient, and refrain from asking people for help or money, and to wait for the provision and aid from Allah. It shows us that patience is one of the best virtues that one be granted and that its reward is abundant. .

1470

Narrated Aboo Hurayrah (may Allah be pleased with him): “Allah's Messenger ﷺ said, "By Him in Whose Hand my life is, it is better for anyone of you to take a rope and cut the wood (from the forest) and carry it over his back and sell it (as a means of earning his living) rather than to ask a person for something and that person may give him or not.".

Commentary : The Prophet ﷺ was always keen to enable the believers to be self-sufficient and possess the quality of chastity and take all the means to earn lawful income.
In this hadeeth, the Prophet ﷺ swears by Allah, the One in Whose Hand his soul, which is a phrase the Prophet ﷺ often used when he wanted to swear by Allah. He swears that having a lawful work, regardless of its type, saves the face and is better than asking people for something. This is because even if such work is difficult and harsh, it would be better than experiencing the humiliation of begging and asking.
His statement: “it is better for anyone of you to take a rope and cut the wood (from the forest) and carry it over his back and sell it (as a means of earning his living) rather than to ask a person for something and that person may give him or not,” is to say that the hardship and suffering that a person goes through in collecting wood is better than losing face and humiliation that result from asking people for something. That is to say, finding work, even if it is hard and difficult, should be always given precedence over asking people for something whenever a person is in need.
This hadeeth encourages us to work and earn a living through lawful means that protect one’s dignity and honour.
From the benefits that can be concluded from this hadeeth is learning that Islam fights begging and unemployment; thus, it ordered us to work and find a living, even if it was difficult and hard work, such like collecting wood.
It shows that it is permissible to swear by Allah to emphasise the matter.
This hadeeth confirms the Hand of Allah, Most High, as it befits Him, without changing the original meaning of this attribute, without denying such attributes for Allah, without enquiring into its true nature, and without likening His attributes to those of the creation..

1472

Narrated Hakeem ibn Hizaam (may Allah be pleased with him): "(Once) I asked Allah's Messenger ﷺ (for something) and he gave it to me. Again, I asked, and he ﷺ gave (it to me). Again, I asked, and he ﷺ gave (it to me). And then he ﷺ said, "O Hakeem! This property is like a sweet fresh fruit; whoever takes it without greediness, he is blessed in it, and whoever takes it with greediness, he is not blessed in it, and he is like a person who eats but is never satisfied; and the upper (giving) hand is better than the lower (receiving) hand." Hakeem added, "I said to Allah's Messenger ﷺ, 'By Him (Allah) Who sent you with the Truth, I shall never accept anything from anybody after you, till I leave this world.'" Then Aboo Bakr (during his caliphate) called Hakeem to give him his share from the war booty (like the other Companions of the Prophet ﷺ), he refused to accept anything. Then `Umar (during his caliphate) called him to give him his share but he refused. On that `Umar said, "O Muslims! I would like you to witness that I offered Hakeem his share from this booty, and he refused to take it." So, Hakeem never took anything from anybody after the Prophet ﷺ till he died..

Commentary : Money and wealth are from the temptations of this worldly life that the believer should not be keen on collecting and ensure to avoid earning it from unlawful sources, earning it via unlawful means, or spending it in matters that displease Allah.
In this hadeeth, the Prophet ﷺ instructs Hakeem ibn Hizaam ibn Khuwaylid (may Allah be pleased with him) to the optimal and best way to earn money. This advice was given to Hakeem after he asked the Prophet ﷺ for money three times. In his advice, the Prophet ﷺ likened the money and property of this life with the fruit that is fresh in look and good in taste, which therefore are desired, and people are keen and inclined to have because it is pleasant to the eyes and tastes delicious too. After, he ﷺexplained that whoever receives money without him persisting in asking for it, without being concerned and keen to have it, and without putting the giver in a position that he dislikes or makes him embarrassed to give it, then this money will be blessed and increased, and the recipient will taste its sweetness. As for who takes it after persisting in asking for it due to his desire to have that which other people have and his greediness and takes it even though the giver dislikes to give him what he asked for, but he was too embarrassed to decline his persisting requests, the money he received will be devoid of Allah’s blessings. Knowing that he did not refrain from asking people for money, which is a condemned practice in religion, his punishment was to take away Allah’s blessings from the money he received and thus become like a person who eats without ever feeling satisfied i.e., he does not feel content with whatever he has and the more he collects money [via this way], the hungrier and stingier he becomes. The Prophet ﷺ then mentioned that the upper hand is better the lower hand, meaning that the giver is better than the receiver.
Once Hakeem (may Allah be pleased with him) heard this valuable advice from the Prophet ﷺ, he said: “'By Him (Allah) Who sent you with the Truth, I shall never accept anything from anybody after you, till I leave this world” i.e., I swear that I will not ask anyone for money from now and on. From that day, he would not accept taking his share from the war spoils that the Muslims seized from the disbelievers without fighting. He remained firm on his position during the reigns of Aboo Bakr (may Allah be pleased with him) and ‘Umar ibn al-Khattaab (may Allah be pleased with him) to the extent ‘Umar asked the people to be witness that he offered Hakeem his share, but he declined it only so that no one would think that ‘Umar refused to give him his share or deprive him of his right in the war spoils that are seized without fighting, and because he feared people may misunderstand the situation, so he (may Allah be pleased with him) wanted to leave no room for gossips and misunderstanding. Hakeem remained firm on his position until he departed this life 10 years after Mu’aawiyyah (may Allah be pleased with him) assumed his position as the new Caliph. All this because he (may Allah be pleased with him) was keen on acting upon the advice of the Prophet ﷺ. Indeed, the innate nature of humans is keen on having more wealth and collecting more money for the self is disposed to take as much as it can, and whoever approaches the sanctuary is bound to transgress upon it.
From the benefits of this hadeeth is that there is no shame if a person asks the ruler for money, and that it is fine to advise the person to refrain from asking others for money and decline his requests if he is found to be persistent in his request for money while he is no need of it.
This hadeeth shows that one should not ask for help or money except when there is a real need or necessity, and that the reward of zuhd (i.e., detachment from worldly pleasures) and the blessings of Allah in wealth will be realised if a person accepts money without being attached to it or keen on having it.
It highlights an evident merit of Hakeem ibn Hizaam (may Allah be pleased with him), condemns greediness and keenness on having more wealth, encourages refraining from asking for money and to be content with the little one had, and shows that the upper hand that gives in charity is better than the lower hand that receives the charity..

1473

Narrated ‘Abdullah ibn ‘Umar (may Allah be pleased with him): I heard ‘Umar (may Allah be pleased with him) say: Allah's Messenger ﷺ used to give me something but I would say to him, "would you give it to a poorer and more needy one than l?" The Prophet ﷺ said to me, "Take it. If you are given something from this property, without asking for it or having greed for it take it; and if not given, do not run for it.".

Commentary : Money and property are from the temptations of this life that the believer should not be attached to or keen on collecting them, avoid collecting or wealth from unlawful sources, and avoid spending it on that which Allah dislikes or forbids.
The Prophet ﷺ used to give ‘Umar ibn al-Khattaab money from the zakat money. However, the money was not given as a charity but rather as remuneration for his work in collecting the zakat. For this reason, ‘Umar thought that the Prophet ﷺ was giving him the money as a charity due to his poverty thus he (may Allah be pleased with him) asked the Prophet ﷺ to give the money to those who are poorer and more needy. The Prophet ﷺ, however, ordered him to take the money, and then said to him, as reported in the hadeeth in Saheeh Muslim, “keep it or give it away in charity”. He ﷺ gave him the option either to keep it or donate it after he takes it from him ﷺ. After, the Prophet ﷺ explained to him that if he is offered money or property without him being avaricious or begging for it, then he should accept it. However, if he was not offered that money or property, then he should not let his desire go after it or ask for it.
From the benefits of this hadeeth is that we learn that the Companions of the Prophet ﷺ were not after worldly pleasures, and that their deeds were only intended for the sake of Allah, Most High.
This hadeeth shows that it is permissible to accept gifts and offerings if one does not let his desire go after it or ask for it.
It highlights one of the merits of ‘Umar ibn al-Khattaab (may Allah be pleased with him), and his altruism and lack of interest in worldly benefits and pleasures. .

1474

Narrated ‘Abdullah ibn ‘Amr (may Allah be pleased with him): The Prophet ﷺ said, "A man keeps on asking others for something till he comes on the Day of Resurrection without any piece of flesh on his face." The Prophet ﷺ added, "On the Day of Resurrection, the Sun will come near (to, the people) to such an extent that the sweat will reach up to the middle of the ears, so, when all the people are in that state, they will ask Adam for help, and then Moses, and then Muhammad ﷺ." The sub-narrator added "Muhammad will intercede with Allah to judge amongst the people. He will proceed on till he will hold the ring of the door (of Paradise) and then Allah will exalt him to highly-praised status (the privilege of intercession, etc.). Thereafter, all the people of the gathering will praise him.” Mu’alla said: Wuhayb narrated from al-Nu’maan ibn Raashid from ‘Abdillah ibn Muslim, the brother of al-Zuhree that Hamzah heard ‘Ibn ‘Umar (may Allah be pleased with him) narrated from the Prophet the same issue.

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Commentary : Money and property are from the temptations of this worldly life that believers should detach themselves from them, and refrain from desiring the wealth and possessions of others or even asking them for help or money without being in a real need so they be saved from humiliation in this life and the Hereafter.
In this hadeeth, the Prophet ﷺ clarifies that if a person is not poor or in need and yet asks people for money only to increase his wealth and possessions without caring about humiliating himself, although Allah orders him to preserve his dignity, Allah will be angry at him and humiliate him in the Day of Judgment just like how he accepted to humiliate himself in life for the sake of money. On the Day of Judgment, this person will be exposed in the presence of all people and the flesh of his face will fall off due to his embarrassment and shame. All this because he did not save his face in this life and accepting to experience humiliation for the sake of money.
The Prophet ﷺ then explained that the Sun will draw so close to the people, on the Day of Judgment, such that their sweat will reach up to the middle of their airs due to the extreme heat. It is reported on the authority of al-Miqdaad ibn al-Aswad (may Allah be pleased with him) that the Messenger of Allah ﷺ said: “The people would be submerged in perspiration according to their deeds, some up to their knees, some up to the waist and some would have the bridle of perspiration.” Amid this difficult situation, the people went to Adam and then Moses ((peace be upon them) asking for their help to intercede for them with Allah but they declined their request. According to the hadeeth of intercession that is reported on the authority of Anas ibn Maalik (may Allah be pleased with him) in Saheeh al-Bukhaaree and Saheeh Muslim, they first asked Adam before asking Ibraheem, Moses, and Jesus (peace be upon them) respectively. However, all of them declined and explained their excuse. Thereupon, they ask intercession from Allah’s Messenger ﷺ and Allah, Exalted be He, approves his intercession for them. He ﷺ then proceeds on till he holds the ring of the door of Paradise. Thereupon, all the people of the gathering praise him for his intercession, which is an exclusive privilege that Allah has granted to him ﷺ to relieve the people from the torments of the Day and judge the creation and settle all the disputes between them. That is the highly praised status that Allah has promised to the Prophet ﷺ.
The scholars differed on the reason that made the other prophets (peace be upon them) not to intercede for the people with Allah. One view said that it was out of humility and due to the seriousness of the request. It has been said that they believed that this intercession and lofty status do not belong to them; thus, they directed people to another prophet until they reached the Prophet ﷺ. It is also possible that they knew that only the Prophet ﷺ is entitled to this status and privilege and they directed them to lead people gradually to Prophet Muhammad ﷺ.
This hadeeth teaches us that punishment fits the crime thus Allah promised those who beg and ask for money and things only to increase their wealth and not because they are in need that He will skin off their faces on the Day of the Judgment just like how they did not save their faces in this life. This is because begging and asking people is humiliation and shame, and Allah does not wish for the believer to put himself in such shame and humiliation unless there is a necessity.
We learn from this hadeeth that begging and asking people for something is commended and ugly, and that we should endeavour to give our charity to those who are in need, but their dignity prevents them from asking people for help.
It confirms the intercession of the Prophet ﷺ on the Day of Judgment..

1476

Narrated Aboo Hurayah (may Allah be pleased with him): “The Prophet ﷺ said, "The needy person is not the one who asks a morsel or two (of meals) from the others, but the needy is the one who has nothing and is ashamed to beg from others.".

Commentary : Property and wealth are from the pleasures and temptations of this worldly life that believers should not be keen on collecting them and avoid desiring what others have, and refrain from asking others for money or things, as much as possible.
In this hadeeth, the Prophet ﷺ explains that the needy (Arabic: miskeen) who deserve receiving charity and zakat is not the one who begs people and would accept as little as one morsal or two. Rather, it is the one who works but what he earns is insufficient. Allah, Most High, described the ones who owned the ship in the story of Prophet Moses (peace be upon him) as needy although the ownership of the ship was theirs. He said: {As for the ship, it belonged to some needy (masakeen) people, working at sea. So, I intended to damage it, for there was a ˹tyrant˺ king ahead of them who seizes every ˹good˺ ship by force.} [Quran 18:79].
The statement of the Prophet ﷺ “The needy person is not…” does not negate the vulnerability and neediness of the one who begs people. It is rather intended to mean that the vulnerability and neediness of the one who cannot cover all his basic needs are the most overwhelming. He could be a person who has money, but it is not enough to cover all his basic needs and yet is ashamed of asking people for money, and his shyness and embarrassment prevents him from informing people of his need and do not persist in his request for help. The Statement of Allah {They do not beg people persistently.} [Quran 2:273] means they do not beg people at all i.e., they do not go around begging people for money, and nobody is aware of their need. It is possible that it means that if they beg people for money and help, they would not be persistent.
This hadeeth encourages us to refrain from begging people and asking for their money, and directs us to whom we better give our charity, and that we should give priority to those who are ashamed of begging people and if they beg, they do not do it persistently. .

1477

The clerk of Al-Mugeerah ibn Shu`bah related that "Mu’aawiyyah wrote to al-Mugheera ibn Shu`bah asking him to write for him something which he has heard from the Prophet ﷺ." So, al-Mugheerah wrote “I heard the Prophet ﷺ saying, "Allah has hated for you three things: -1. Vain talks. -2. Wasting of wealth -3. And asking too many questions (in disputed religious matters).

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Commentary : The Prophet ﷺ would order people to observe good manners and warn them from bad manners.
In this hadeeth, Mu’aawiyyah ibn Abee Sufyaan (may Allah be pleased with him) wrote to al-Mugheerah ibn Shu’bah (may Allah be pleased with him) asking him to write to him something he heard directly from the Prophet ﷺ. In response, al-Mugheerah wrote to him this hadeeth in which the Prophet ﷺ mentions that Allah disliked for His servants engaging in three things:
1. “vain talks” i.e., talking too much without a real needthat necessitates it, or about others, or reporting something that one is not certain of its truthfulness, or useless talking that neither benefits nor harms.
2. “waste of wealth” i.e., by extravagance and spending it on inappropriate things, or spending it on unlawful things and sins.
3. “Asking too many questions” i.e., asking others for their money without being in need, or asking too many questions about the matters of this life and the Hereafter like asking about acts of worship that we are ordered to perform without disclosing to us the wisdom behind them, or asking about matters that do not concern the questioner, or asking people so many questions about their life affairs such that they become embarrassed.
This hadeeth shows that it is fine to ask for knowledge be written and fulfilling such requests, and that the Companions used to take knowledge from each other.
It highlights the superiority of living with the minimum where needs are covered over poverty and wealthiness, because wasting money will lead to poverty and begging people for money, and wealthiness could lead to inflictions and trials. .

1479

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "The needy person is not the one who goes round the people and ask them for a mouthful or two (of meals) or a date or two but the needy is that who has not enough (money) to satisfy his needs and whose condition is not known to others that others may give him something in charity, and who does not beg of people.".

Commentary : Allah has praised those who do not beg people despite their need (i.e., money, food, clothes, etc.) Allah, Most High, said: {Those unfamiliar with their situation will think they are not in need ˹of charity˺ because they do not beg.} [Quran 2:273] and the Prophet ﷺ disliked for his nation to frequently ask people for help.
In this hadeeth, the Prophet ﷺ explains that the neediest person is not the one who goes around asking people for charity and all they want is a mouthful or two of meals or a date or two, and that is because he is capable of earning his living. Allah, Exalted be He, described the people of the ship as Miskeen despite the fact they owned the ship that Prophet Moses (peace be upon him) mounted. Allah, Most High, said: {As for the ship, it belonged to some needy (masakeen) people, working at sea.} [Quran 18:79].
The statement of the Prophet ﷺ “The needy person is not…” does not negate the vulnerability and neediness of the one who begs people. Rather, it means that his vulnerability and neediness are not the most overwhelming. The true needy person is the one who does not have enough money to cover all his basic needs and make him self-sufficient, yet he is ashamed of begging and does not disclose to others his neediness thus no one knows about his condition thus they do not give charity to him. As Allah, Most High, said: {They do not beg people persistently.} [Quran 2:273]
This hadeeth teaches us that we should refrain from begging and asking people for charity and directs us to be diligent about where to put our charity and ensure that our charity is given to the needy who does not beg people for charity..

1481

Narrated Aboo Humayd al-Saa’idee (may Allah be pleased with him): We joined Allah's Messenger ﷺ in the Battle of Tabuk and we came to the valley of al-Quraa where there was a garden belonging to a woman. Allah's Messenger ﷺ said, “Make an assessment.” And Allah's Messenger ﷺ also made an assessment, and it was ten awsaaq. He asked that woman to calculate the amount. Then, we proceeded on until we came to Tabuk and Allah's Messenger ﷺ said: A violent storm will overtake you during the night, so none amongst you should stand up and he who has a camel with him should hobble it firmly. A violent storm blew and a person who had stood up was carried away by the storm and thrown between the mountains of Tayy. The King of ‘Aylah, gifted Allah's Messenger ﷺ a white mule. Allah's Messenger ﷺ wrote him (the reply) and gifted him garments. We came back until we halted in the valley of al-Quraa. Allah's Messenger ﷺ asked that woman about the total weight of the date fruits she had. She said: Ten awsaaq. Then, Allah's Messenger ﷺ said: I am going to depart, and he who amongst you wishes may depart with me, but he who wants to stay may stay. We resumed the journey until we came to the outskirts of al-Madeenah. (It was at this time) that Allah's Messenger ﷺ said: This is Taaba, this is Uhud, that is a mountain which loves us, and we love it, and then said: Should I tell you the best houses of al-Ansaar? The best amongst the houses of the Ansaar is the house of Banee al-Najjaar. Then the house of Banee ‘Abd al-Ashhal, then the house of Banee Saa’idah - or Banee ‘Abd al-Haarith ibn al-Khazraj - and there is goodness in all the houses of the Ansaar.
Sulaimaan ibn Bilaal said: ‘Amr narrated to me: then the house of Banee al-Haarith then the house of Banee Saa’idah.
Sulaymaan related from Sa’d ibn Sa’eed from ‘Umaarah ibn Ghaziyyah from ‘Abbaas from his father that the Prophet ﷺ said: Uhud is a mountain that loves us and we love him..

Commentary : The Prophet ﷺ loved al-Madeenah, its people, and everything about it. He ﷺdeclared it a safe sacred place and supplicated Allah for His blessings to be showered in its food twice as did Ibraheem (peace be upon him) for the inhabitants of Makkah.
In this hadeeth, Aboo Humayd al-Saa’idee (may Allah be pleased with him) that the Companions (may Allah be pleased with them) were with the Prophet ﷺ in the Battle of Tabuk, which was the last military expedition in which he ﷺ took part. It occurred in the month of Rajab in the 9th year of Hijrah against the Romans. Tabuk is in the northernmost of the Arabian Peninsula, halfway to Damascus and is situated 1252 kilometers away from the region of Hijaaz.
He (may Allah be pleased with him) reports that the Muslim army arrived at the Valley of al-Quraa, which is located near al-Madeenah, between Taymaa’ and Khaybar (i.e., between al-Madeenah and al-Shaam). While scholars differed on its exact location, but most signs indicate that it refers to what is known today as the Valley of al-Jazl. After their arrival to that place, he ﷺ found a garden that belonged to a woman. The Prophet ﷺ asked his Companions to estimate the weight of the date fruits that are still on the palm trees. He ﷺ estimated that they would make when they are dry about 10 awsaaq (plural of wasaq) i.e., 1300 kg since one wasaq equals 60 Saa’, and then asked the woman to measure the weight of date fruits when they are dry to get an accurate measurement.
After they arrived at Tabuk, the Prophet ﷺ informed them that there would be a stormy wind coming in the night; thus, no one should stand up so they would not be harmed by the wind, and that those with camels should hobble them firmly so they do not get loose and carried away with the wind and be harmed. On that night, a violent windstorm swept the place, and one man stood up and was carried away by the wind until threw him near the mountain of Tayy, which is located in Haa’il, in the northern part of al-Hijaaz.
The king of ‘Aylah, which is an ancient coastal town, known today as Aqaba in Jordan, gifted the Prophet ﷺ a white mule called Duldul, and in return the Prophet ﷺ gifted him fancy garments and wrote him a letter to him inviting him and his people to Islam or pay the Jizayh. They opted for the jizyah and he ﷺ accepted that they remain upon their faith and pay the jizyah.
On their way back to al-Madeenah, they arrived at the valley of al-Quraa, where they visited the owner of the garden, and the Prophet ﷺ asked her about the total weight of her date fruits to which she confirmed that it was 10 awsaaq, which was exactly as the Prophet ﷺ estimated.
Afterwards, the Prophet ﷺ informed his Companions (may Allah be pleased with them) that he wishes to return to al-Madeeanh as soon as possible. It has been said that he ﷺ meant that he ﷺ wished to take the shortest route; thus, he ﷺ gave them the option to accompany him in the journey back to al-Madeenah or stay behind with the Muslim army. When he ﷺ arrived at the outskirts of al-Madeenah and saw the houses of its inhabitants from far, he ﷺ said this is Taabah (English: good) i.e., the good city that Allah has named Taabah due to its goodness. And when he ﷺ saw the mountain of Uhud, he ﷺ said that this mountain loves us and we love him. The mountain of Uhud is in the northwest of al-Madeenah and 4 km away from the Prophet Mosque. There is nothing to prevent that a non-animated object to love as Allah can create this emotion into it just like how it happens that non-animated objects extol Allah [as reported in the Quran and Sunnah]. The meaning of his statement is that he ﷺ loved the inhabitants of al-Madeenah and his love to the mountain of Uhud necessitates that it be a blessed place and encourage residing near it.
Then, the Prophet ﷺ asked his Companions if they would like to know which houses are the best amongst the Ansaar, and the word “houses” here is used in reference to their tribes. The Companions (may Allah be pleased with them) expressed their interest in knowing the answer so he ﷺ said: The best tribe is Banee al-Najjaar, which is the tribe of his mother and thus they are considered his maternal uncles who hosted him when he emigrated from Makkah to al-Madeenah. The next tribe he ﷺ mentioned was Banee ‘Abd al-Ashhal and that was because they were from the early tribes that entered Islam from the Ansaar at the hand of Mu’sab ibn ‘Umayr (may Allah be pleased with him) after their leader Sa’d ibn Mu’aadth entered Islam. There are a few of highly esteemed Companions from this tribe like Sa’d ibn Mu’aath, Usayd ibn al-Khudayr, and ‘Abbaad ibn Bishr. Then, he ﷺ mentioned Banee Saa’idah – or Banee al-Haarith ibn al-Khazraj and added that there is goodness in all of the tribes of al-Ansaar i.e., all the tribes of Ansaar are renowned and highly esteemed in Islam and even before Islam. However, he ﷺ ranked them based on who embraced Islam earlier and their contributions to Islam.
From the benefits of this hadeeth is learning the permissibility of estimating the total weight of dates that palm trees are expected to produce from the Rutab (i.e., dates before the maturity), so its zakat can be calculated.
This hadeeth provides one of the evidences on the truthfulness of the Prophethood of the Prophet ﷺ as he foretold the Companions about the windstorm.
It shows us that it is permissible to accept gifts from non-Muslims and that opposing the instructions of the Prophet ﷺ leads to loss and hardship.
It shows the merit of the mountain of Uhud and confirms the virtue of the Ansaar and that while they are meritorious, they differ in rank among each other..

1483

Narrated Saalim ibn ‘Abdullah from his father (may Allah be pleased with him): The Prophet ﷺ said, "On a land irrigated by rain water or by natural water channels or if the land is wet due to a nearby water channel one-tenth is compulsory (as Zakat); and on the land irrigated by the well, half of a one-tenth is compulsory (as Zakat on the yield of the land).".

Commentary : Zakat is one of the five pillars of Islam that Allah has dictated upon those whose savings exceed the specified threshold. It is taken from the wealthy and given to the poor (i.e., all those who are eligible to receive it according to the Quran). Allah and His Messenger ﷺ explained all the rulings and details pertaining to this obligatory act of worship to protect the wealthy ones from injustice and protect the rights of those who are in need.
In this hadeeth, the Prophet ﷺ explains that the yield of rainfed agriculture and lands irrigated by natural water channels or irrigated by rivers and nearby water sources without the help of tools is subject to one-twentieth as zakat, and the yield of lands irrigated by water taken out from the well by whatever means is subject to one-fifth as zakat. The difference of zakat rate between the two types of lands is due to the additional cost incurred by lands owners.
This hadeeth explains the zakat on agricultural products and that the hardship and expenses incurred to produce the yield affect the rate of zakat..

1485

Narrated Aboo Hurayrah (may Allah be pleased with him): Dates used to be brought to Allah's Messenger ﷺ immediately after being plucked. Different persons would bring their dates till a big heap collected (in front of the Prophet ﷺ). Once Al-Hasan and Al-Husayn were playing with these dates. One of them took a date and put it in his mouth. Allah's Messenger ﷺ looked at him and took it out from his mouth and said, "Don't you know that the family of Muhammad do not eat what is given in charity?".

Commentary : Allah, Exalted be He, has honored His Prophet Muhmmad ﷺ, purified him, elevated his rank above all His creation, and endowed him with exclusive qualities that befit the state of his prophethood that makes him different to the people in certain issues that entail desire for worldly pleasures.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that the people during the lifetime of the Prophet ﷺ would harvest the palm trees after the date fruits ripen and fully dry, and then bring the zakat of their dates to the Prophet ﷺ making a big heap. One day, al-Hasan and al-Husayn, the two sons of Alee ibn Abee Taalib and Faatimah, the daughter of the Prophet ﷺ (may Allah be pleased with all of them), played with the dates, and al-Hasan picked one date from the dates of zakat and put it into his mouth. Thereupon, the Prophet ﷺ looked at him in a way that showed his disapproval so he ﷺ took it out from his mouth and said to him: “Don't you know that the family of Muhammad do not eat what is given in charity?” i.e., the family of Muhammad ﷺ are not allowed to accept and receive charity or zakat from people as Allah honored them because charity and zakat are the dirt of the people, as reported in the authentic hadeeths.
The family of the Prophet ﷺ who are not allowed to take or receive zakat and charity are his offspring, wives, and the descendants of ‘Abdul-Muttalib: the descendants of ‘Alee ibn Abee Taalib, the descendants of al-‘Abbaas, the descendants of Ja’far, the descendants of ‘Aqeel, and the descendants of al-Haarith.
This hadeeth shows that zakat on dates should be given upon its plucking when the dates ripen and dry.
It teaches us that we should raise and teach our children to obey the rules of religion and avoid that which is made forbidden.
It shows that we should explain to children the reason they are not allowed to do a particular act, as much as possible.
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1486

Narrated Ibn ‘Umar (may Allah be pleased with him): The Prophet ﷺ forbade selling fruits till they appear ripe. When he ﷺ was asked about (the words): 'appear to be ripe'?" He ﷺ replied, "Till they were safe from damage or disease.".

Commentary : Islam introduces legislations that govern the transactions and dealings between people to protect their rights and end any possibility of dispute.
In this hadeeth, the Prophet ﷺ forbids people from selling fruits that are not picked yet from the tree before they appear are ripe and good to eat i.e., the taste, texture, and color appear good. This is because when fruits and dates are soft and taste good, and their color changes to yellowish or reddish can be signs of their ripeness.
When the Prophet ﷺ was asked about the signs that can indicate the fruit is ripe, his answer was that it is when the defect is no longer present i.e., the signs of ripeness are evident as that indicates its suitability for consumption. The legal reasoning for prohibiting the selling of fruits before their condition is known i.e., they appear ripe is that such transaction would entail vagueness and harm. This is because when the condition of the fruit is unknown, there would be a possibility that it may become defective or damaged; thus, the buyer will lose his money and entail taking his money without any lawful right.
This hadeeth forbids us from selling fruits before they are ripe and good to consume..

1488

Narrated Anas ibn Maalik (may Allah be pleased with him): Allah's Messenger ﷺ forbade the selling of fruits until they were ripe. The Prophet ﷺ added, "It means that they become red.".

Commentary : Islam introduces legislations that govern the transactions and dealings between people to protect their rights and end any possibility of dispute.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Prophet ﷺ forbade the selling of fruits on trees and dates on palm trees before their condition is known i.e., they are ripe and suitable for eating, and their color changes to red or yellow as that would indicate it is ripe. The Prophet ﷺ explained the red color is the sign that indicates the maturity of fruit and that is free of defects.
The legal reasoning for prohibiting the selling of fruits before their condition is known i.e., they appear ripe is that such transaction would entail vagueness and harm. This is because when the condition of the fruit is unknown, there would be a possibility that it may become defective or damaged; thus. the buyer will lose his money and entail taking his money without any lawful right.
One of the benefits that we can conclude from this hadeeth is learning the ruling of impermissibility to sell dates before they are ripe, and their condition is known..

1489

Narrated Saalim from ‘Abdullah ibn ‘Umar (may Allah be pleased with him): `Umar ibn al-Khattaab (may Allah be pleased with him) gave a horse in charity in Allah's Cause and later he saw it being sold in the market and intended to purchase it. However, he went to the Prophet ﷺ and asked his permission. The Prophet ﷺ said, "Do not take back what you have given in charity." For this reason, Ibn `Umar never purchased the things which he had given in charity except that he would give it in charity again.”.

Commentary : Giving in charity for the sake of Allah, Exalted be He, is considered one of the best and most rewarding good deeds. It necessitates that when a person gives something in charity hoping for its reward and blessings from Allah alone that he does not wish to have it back again or request that it goes back to his possession.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that his father ’Umar ibn al-Khattaab (may Allah be pleased with him) gave in charity a horse to a man so he can mount it in fighting for Allah’s cause. Afterwards, he (may Allah be pleased with him) found that this horse in the market is offered for sale. The reason the man wanted to sell the horse was because it became fatigued and no longer suitable to participate in battles like other horses. According to another report in Saheeh al-Bukhaaree and Saheeh Muslim, the ownership of the horse was transferred to the man, which explains the reason he wanted to sell it afterwards. When ‘Umar ibn al-Khattaab (may Allah be pleased with him) found the man selling his horse in the market, he presumed that the man may sell it for less than its actual value and that he was no longer able to afford looking after it. For this reason, he wanted to buy it but before doing so he consulted the Prophet ﷺ about his plan. The Prophet ﷺ said to him: “Do not take back what you have given in charity” because it was given for the cause of Allah and no person may buy his charity because a person no longer owns anything that he has given away for the cause of Allah. ‘Umar complied and refrained from proceeding with his plan.
For this reason, whenever ‘Abdullah ibn ‘Umar (may Allah be pleased with him) would buy something that he gave in charity before, he would only do it so he can give it away in charity one more time. It is as if he understood the order of the Prophet ﷺ to only apply to whose intent is to bring back his charity into his possessions and not whose intent is to give it away in charity again.
This hadeeth highlights the virtue of donating to the Muslim army to help and support them in their fighting for the cause of Allah.
It shows that it is impermissible to buy that which a person has given in charity because it will be considered as if one reconsidered his charity..

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.”.

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..

Book of Hadith