| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1490

Narrated ‘Umar ibn al-Khattaab (may Allah be pleased with him): Once I gave a horse in Allah's Cause (in charity) but that person did not take care of it. I intended to buy it, as I thought he would sell it at a low price. So, I asked the Prophet ﷺ about it. He ﷺ said, "Neither buy, nor take back your alms which you have given, even if the seller were willing to sell it for one Dirham, for he who takes back his alms is like the one who swallows his own vomit.".

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, ‘Umar ibn al-Khataab (may Allah be pleased with him) reports that he gave a horse in charity and gifted to a man to use it in fighting in the cause of Allah. However, the man did not look after the horse properly and did not feed him enough or send it to gaze until it has become so weak. ‘Umar wished to buy it because he thought the man will sell it for a low price, so he (may Allah be pleased with him) consulted the Prophet ﷺ about his plan. The Prophet ﷺ ordered him not to proceed with his plan and not to retrieve his charity through buying or any other way, even if it will be sold for one Dirham i.e., he ﷺ told him not to desire it back at all or be tempted by its low price, and only view it as the charity that you have already given away because whoever takes back his charity is like a person who has vomited and then swallowed it! It is for this reason; it is considered so ugly for a person to give something in charity then retrieve it in any way. In another version of the report, in Saheeh al-Bukhaaree and Saheeh Muslim, it reads: “like a dog who swallows his own vomit” where he ﷺ gave this strong example to show the ugliness of this act and to discourage people from it.
This hadeeth shows us that we are ordered against taking back our charity or gifts, and that if one gives in charity something to a poor person, then the poor person needed to sell it, the charity giver should not buy it from him..

1491

Narrated Aboo Hurayrah (may Allah be pleased with him): Al-Hasan ibn `Alee took a date from the dates given in charity and put it in his mouth. The Prophet ﷺ said, "Kikh, Kikh” so he expels it from his mouth. Then said: “Don't you know that we do not eat a thing which 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 distinguished from the people. One of these exclusive qualities is that he ﷺ and his household members do not eat from charity.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that al-Hasan, the son of ‘Alee ibn Abee Taalib and Faatimah, the daughter of the Prophet ﷺ (may Allah be pleased with all of them) picked a date from the dates given in charity and put it in his mouth. Thereupon, the Prophet ﷺ said to him “kikh, kikh” to encourage him to remove it from his mouth. The Arabs use this phrase to belittle a thing or express that it is despised, and it is often used with children to discourage them from harmful and bad things. Upon hearing it, al-Hasan (may Allah be pleased with him) removed it from his mouth and then the Prophet ﷺ informed him that the family of Muhammad ﷺ do not eat a thing which is given in charity due to their honored and elevated status since charity is the dirt of people that they give it away to purify their wealth.
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 children should be raised and trained to comply with the rulings of the religion and avoid that which is forbidden.
It shows that we should explain to children the reason something is not allowed when we order them to avoid it, whenever possible..

1492

Narrated Ibn ‘Abbaas (may Allah be pleased with him): The Prophet ﷺ saw a dead sheep which had been given in charity to a freed slave-girl of Maymoonah, the wife of the Prophet ﷺ. The Prophet ﷺ said, "Why don't you get the benefit of its hide?" They said, "It is dead." He replied, "Only to eat (its meat) is forbidden.".

Commentary : Allah has made all the good provisions lawful for His servants and all that which is impure and evil forbidden, manifesting His Mercy and Compassion in all His legislations.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) reports that the Prophet ﷺ noticed a dead sheep that had been given in charity to the freed slave-girl of Maymoonah bint al-Haarith, the Mother of the Believers (may Allah be pleased with her). The Prophet ﷺ did not object to indicate that it is permissible to give charity to the freed slaves of the wives of the Prophet ﷺ provided the wife is not from the tribe of Haashim or ‘Abdul-Muttalib like Zaynab bint Jahsh (may Allah be pleased with her). This is based on the hadeeth recorded in Sunan Aboo Dawood and Sunan al-Nisaa’iee, which reads: “The charity is not permissible for us, and the freed slave of a people is one of them”.
When the Prophet ﷺ noticed the dead sheep, he ﷺ asked: “Why don't you get the benefit of its hide?” and according to the version in Saheeh Muslim, he ﷺ said: “Why did you not take its skin and tan it and get some good out of it?” The skin tanning is a process wherein the skin is cleansed using salt or other materials, then left to dry. They answered the Prophet ﷺ saying that the sheep was not slaughtered in the prescribed way thus it is considered a dead animal that they cannot benefit from. However, the Prophet ﷺ explained to them that it is only forbidden to eat the meat of a dead animal. As for its skin, it is lawful to benefit from it.
This hadeeth indicates that it is permissible to benefit from the skin of dead animals after it is tanned if the animal is from the type of animals whose meat is lawful to consume. It has been said that it includes all animals except dogs and pigs.
This hadeeth shows that it is permissible to give something in charity to the freed slaves of the wives of the Prophet ﷺ..

1493

Narrated ‘Aaishah (may Allah be pleased with her): I intended to buy Bareerah (a slave-girl) in order to manumit her and her masters intended to put the condition that her walaa’ would be for them. `Aaishah mentioned that to the Prophet ﷺ who said to her, "Buy her, as the "Wala" is for the manumitter." Once some meat was presented to the Prophet ﷺ and `Aaishah said to him, "This meat was given in charity to Bareerah." He said, "It is an object of charity for her but a gift for us.".

Commentary : Islam obliged people to honor their contracts and fulfill the contractual terms and conditions that people agreed upon so long as their condition neither makes that which is lawful forbidden nor that which is forbidden lawful. If such a condition existed in the agreement, then the condition will have no effect and deemed void and null.
In this hadeeth, ‘Aaishah, the Mother of the Believers, reports that she wanted to buy Bareerah bint Safwaan (may Allah be pleased with her) who was a slave at that time, so she can manumit her. However, her master – it has been said that her master was ‘Utbah ibn Abee Lahab and others said her masters were from the tribe of Banee Hilaal – insisted that he will be entitled to the right to al-walaa’ after she is manumitted. The walaa’ is a legal term that means kinship by emancipation which refers to cases in which a slave is emancipated by his or her owner, and then a kinship is made between the emancipator and the emancipated, and thus, the ex-master would inherit from his freed slaves if they had no heirs. This relationship establishes a form of permanent kinship between the ex-master and the freed slave so the latter will support his ex-master and be treated as a relative. The Arabs before Islam used to sell and gift this right, but Islam made it forbidden because al-walaa’ is deemed like lineage that cannot be revoked. The Prophet ﷺ explained to ‘Aaishah (may Allah be pleased with her) that she can buy her and that the condition stipulated has no value since it is an invalid condition because al-walaa’ is for the manumitter.
Then, ‘Aaishah (may Allah be pleased with her) reported one day her freed slave-girl, Bareerah, received some meat, which was given to her in charity. Then, she gave some of it to the Prophet ﷺ who accepted from her, because while it was given to her in charity, it was given to him as a gift; thus, it was lawful for him eat.
This hadeeth indicates that is permissible to give charity to the freed slaves of the wives of the Prophet ﷺ provided the wife is not from the tribes of Haashim or ‘Abdul-Muttalib like Zaynab bint Jahsh (may Allah be pleased with her). This is based on the hadeeth recorded in Sunan Aboo Dawood and Sunan al-Nisaa’iee, which reads: “The charity is not permissible for us, and the freed slave of a people is one of them”.
This hadeeth shows that al-Walaa (kinship by emancipation) is for the manumitter, and that it is permissible to give charity to the freed slaves of the wives of the Prophet ﷺ..

1496

Narrated Ibn ‘Abbaas (may Allah be pleased with him): Allah's Messenger ﷺ said to Mu`aath ibn Jabal (may Allah be pleased with him) when he sent him to Yemen. "You will come to people from the People of the Book, and when you reach them, invite them to testify that none has the right to be worshipped except Allah and that Muhammad is His Messenger. If they obey you in that, then tell them that Allah has enjoined on them five prayers to be performed every day and night. And if they obey you in that, then tell them that Allah has enjoined on them alms to be taken from the rich amongst them and given to the poor amongst them. And if they obey you in that, then be cautious! Don't take their best properties (as Zakat) and beware of the supplication of an oppressed person [against you] as there is no screen between his invocation and Allah.”.

Commentary : The caller to Allah should be mindful of priorities and adopt a gradual approach in his da’wah work until people can be fully compliant with the orders of Allah, Exalted be He. This was exactly the approach that the Prophet ﷺ followed and taught to his Companions (may Allah be pleased with them).
This hadeeth highlights one of the fundamental principles of Da’wah where ibn ‘Abbaas (may Allah be pleased with him) reports that the Prophet ﷺ sent Mu’aath ibn Jabal (may Allah be pleased with him) in a mission to Yemen. This occurred in the 9th year of Hijrah – while others said it was in the 10th year of Hijrah – and the purpose of his mission was to teach people the Quran and the legal rulings of Islam, judge between them, and collect the zakat. He ﷺ said to him: “You will come to people from the People of the Book” as they were Christians at that time. He ﷺ instructed him to start his call to Islam by inviting them to testify that there is no god worthy of worship except Allah and that Muhammad is the Messenger of Allah, because it is the first step to enter Islam and without disbelief is not lifted and a person cannot be considered a Muslim and ordered to fulfill any other obligations in Islam. The Prophet ﷺ then advised him that if they accepted it and uttered the Testimony of Faith, to inform them that Allah has imposed on them five prayers, namely al-Fajr, al-Thoohr, al-‘Asr, al-Maghrib, and al-‘Ishaa’, that they have to perform every day. This is because the five prayers are the most important pillar in Islam after the Testimony of Faith, and the first deed that Muslims will be questioned about in the Day of Judgment. After, the Prophet ﷺ said: “And if they obey you in that, then tell them that Allah has enjoined on them alms to be taken from the rich amongst them and given to the poor amongst them.” The alms mentioned here refers to the zakat, which is a financial obligation that must be paid on all the eligible types of money when one lunar year has passed from the time when the amount was acquired and reached the legislated threshold. The percentage of threshold that is payable as Zakat is a quarter of one-tenth (2.5%) of the total eligible property, which includes cash, livestock, agriculture, merchandise, and buried treasures. The zakat of each kind is calculated according to their respective threshold and percentage that Islam has dictated. The categories of people who are eligible to receive zakat are specified in the Quran. Allah, Most High, says: {Zakat is only for the poor and the needy, for those employed to administer it, for those whose hearts are attracted ˹to the faith˺, for ˹freeing˺ slaves, for those in debt, for Allah’s cause, and for ˹needy˺ travellers. ˹This is˺ an obligation from Allah. And Allah is All-Knowing, All-Wise.} [Quran 9:60].
The Prophet ﷺ then said to Mu’aath: “if they obey you in that, then be cautious! Do not take their best properties (as Zakat)” i.e., take the zakat from their average property so as they give their zakat with a good heart and do not hold any grudges. The point is that zakat is prescribed in Islam to support those who are poor and needy; thus, it is inappropriate to take from the givers of zakat more than it should be except in the case where they approve it.
After, the Prophet ﷺ advised him to beware of injustice and oppression so that no oppressed person supplicates Allah against him. This indicates that all types of injustice and oppressions are forbidden and the reason this was mentioned after the order of not taking the zakat from the best of their property is to say that such an action is deemed injustice and a form of oppression. After, the Prophet ﷺ explained to him that there is no screen between the invocation of the oppressed and Allah – that is to say, his invocation is answered and never rejected.
One of the benefits that can be concluded from this hadeeth is teaching us that inviting people to monotheism comes first and precedes fighting.
This hadeeth shows that the Ruler should advise his governors and delegates about the rulings that they will need in their mission.
It warns us against injustice and oppression..

1497

Narrated ‘Abdullah ibn Abee Awfa: Whenever a person came to the Prophet ﷺ with his zakat, the Prophet ﷺ would say, "O Allah! Forgive and have mercy upon the family of so and so." My father went to the Prophet ﷺ with his zakat and the Prophet ﷺ said, "O Allah! Forgive and have mercy upon the family of Aboo Awfa.".

Commentary : The Prophet ﷺ demonstrated for us the best example in good character and etiquettes. One of his lofty manners and good character was rewarding whoever fulfilled an obligation or did a good deed.
‘Abdullah in Abee Awfa (may Allah be pleased with him) reports in this hadeeth that whenever people would present their zakat to the Prophet ﷺ, he would supplicate for them by saying: “O Allah! Send your blessings upon the family of so and so” i.e., O Allah! Forgive them and have mercy on them. He (may Allah be pleased with him) then proceeded to mention that his father, Aboo Awfa, ‘Alqamah ibn Khaalid ibn al-Haarith al-Aslamee (may Allah be pleased with him) presented his zakat to the Prophet ﷺ who thereupon said: “O Allah! Forgive and have mercy upon the family of Aboo Awfa.” The reason he ﷺ included the family of Aboo ‘Awfa in his supplication is to honor and elevate him.
The Prophet ﷺ prayed for him in compliance with the ayah: {Take, [O Muhammad], from their wealth a charity by which you purify them and cause them increase and pray for them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing.} [Quran 9:103] wherein Allah ordered the Prophet ﷺ to collect the zakat from people and pray for those who give their zakat.
One of the benefits that can be concluded from this hadeeth is learning the permissibility of praying for people other than the Prophets, and that praying for who gives his charity or alms..

1498

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "A man from the Children of Israel asked someone from the Children of Israel to give him a loan of one thousand Dinars. The man agreed and gave it to him. The debtor went on a voyage (when the time for the payment of the debt became due) but he did not find a boat, so he took a piece of wood and bored it and put 1000 diners in it and threw it into the sea. The creditor went out and took the piece of wood to his family to be used as fire-wood." (He then mentioned the rest of the story). And the Prophet ﷺ narrated the narration (and said), "When he sawed the wood, he found his money.”.

Commentary : Whoever takes a loan while intending to repay it, and asks for Allah’s help to repay his debt, Allah will facilitate for him the means to settle his debt, and in the event of his inability to repay it, Allah will compensate the one who gave him the loan until he becomes satisfied with him on the Day of Judgment. However, if a person borrows money and takes loans while intending not to repay his debts, Allah will take away his wealth in this life and punish him in the Hereafter.
The Prophet ﷺ in this hadeeth narrates to us a fascinating story with a great moral about a man from the Children of Israel who borrowed 1000 dinars from another man. According to another version of the hadeeth in Saheeh al-Bukhaaree, it reads: “The man required witnesses so he can lend him the money. The former replied, 'Allah is sufficient as a witness.' The man said, 'I want a guarantee.' The former replied, 'Allah is sufficient as a guarantee.' The second said, 'You are right,' and lent him the one thousand dinars for a certain period.” When the time of repayment of the debt became due, the man was far away so he tried to find a boat to travel back home so he can give the money back to the creditor, but he could not find a boat to take him there. As such, he took a piece of wood and bored it and put 1000 diners in it and threw it into the sea while having full reliance upon Allah to deliver it to the man by His Power and Will. This is explicitly mentioned in the other version of the hadeeth, which reads: “he took a piece of wood and made a hole in it, inserted in it one thousand Dinars and a letter to the lender and then closed (i.e., sealed) the hole tightly. He took the piece of wood to the sea and said, 'O Allah! You know well that I took a loan of one thousand Dinars from so-and-so. He demanded a surety from me, but I told him that Allah's Guarantee was sufficient, and he accepted Your guarantee. He then asked for a witness, and I told him that Allah was sufficient as a Witness, and he accepted You as a Witness. No doubt, I tried hard to find a conveyance so that I could pay his money but could not find, so I hand over this money to You.' Saying that, he threw the piece of wood into the sea till it went out far into it, and then he went away.” Afterwards, while the lender was standing on the other side of the sea, he found that piece of wood floating so he took it home so he could use it for fire to warm up and cook food. When he sawed it, he found the money along with a letter that the debtor penned wherein he explained what happened. According to the lengthier version of the hadeeth, it reads: “One day the lender came out of his house to see whether a ship had arrived bringing his money, and all of a sudden, he saw the piece of wood in which his money had been deposited. He took it home to use for fire. When he sawed it, he found his money and the letter inside it. Shortly after that, the debtor came bringing one thousand Dinars to him and said, 'By Allah, I had been trying hard to get a boat so that I could bring you your money but failed to get one before the one I have come by.' The lender asked, 'Have you sent something to me?' The debtor replied, 'I have told you I could not get a boat other than the one I have come by.' The lender said, 'Allah has delivered on your behalf the money you sent in the piece of wood. So, you may keep your one thousand Dinars and depart guided on the right path.' "
One of the benefits that can be concluded from this hadeeth is that we should endeavor to repay our debts and take all possible means to settle our loans and debts.
This hadeeth highlights the virtue of reliance upon Allah and the good reward that Allah gives to those who rely upon Him..

1499

Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "No compensation or retaliation is payable for damage caused by an animal; and no responsibility attaches to anyone who has dug a mine or a well in a place where he is entitled to do so if someone falls in; and buried treasures are subject to one-fifth as zakat.".

Commentary : The legislation system in Islam governs all the interactions, dealing, and transactions that take place between people in order to protect their rights and avert disputes. From the matters that Islam has defined and regulated are retaliations and blood-money. It has defined the cases that requires compensation and the cases where retaliation and compensation are not required.
The Prophet ﷺ explains in this hadeeth that a person is not liable to the damages and harm that his animal caused if it happened while the animal was not under his supervision or whoever is responsible for it at the time. With that said, indemnity is required only if the animal has caused damages to others property while it was at the time with its owner, rider, or any other person who is responsible for it, regardless of whether the damage was caused at night or day, or by whatever body parts. This is also applicable to the case when the animal gets out of control or escapes from its enclosure, without any sort of negligence from the end of the person responsible for managing it. The damages caused in those cases incur no liability whatsoever to the owner of this animal.
If a person digs a well in his own land or an unclaimed land or a land that Muslims do not use as a road or path to walk on, then a person falls into it or it falls over the person who is hired to dig it, then he will not be deemed liable. However, if a person digs a well in the road or path that Muslims use as a road or path to walk on or in a land owned by other without their permission, then someone fell in it or died or was hurt because of it, then he will be held liable.
Likewise, if a person is undergoing pit-open mining in his own land or in an unclaimed land to extract gold, silver, or any other metals, then the hired miners died because of mining accidents or it happens that a person fell in it, then he will not be deemed liable. The scholars stated that if a person conducts mining work in a common land that people use to walk on then a person falls in it and died, then his blood-relatives will be collectively liable for the blood money payments, and he will be liable to the compensation. And, if that which fell in it was not a human being, like a vehicle or an animal, then he will be liable to indemnify their owner for the damages caused.
After, the Prophet ﷺ clarified that the zakat of treasures and riches that are buried, but then people find through excavation is one-fifth. This kind of treasures are known in Islam under the name Al-Rakaaz, which refers to the treasures and riches buried from the time Jahiliyyah (i.e., before Islam) as well as the riches excavated from the earth. The ruling is that the one fifth of the discovered treasures and riches is due upon its excavation, because the requirement of the elapse of one year whilst they are in possession is not applicable in this case.
One of the benefits that we can learn from this hadeeth is knowing the justice of Islamic law, which does not hold people liable for damages not resulting from their own actions or caused by them, and that whoever is not responsible for the harm or damage caused is not held liable too.
This hadeeth clarifies the due zakat on the buried treasures and riches that Muslims discover..

1500

Narrated Aboo Humayd al-Saa’idee (may Allah be pleased with him): Allah's Messenger ﷺ appointed a man called Ibn Al-Lutbiyyah, from the tribe of Al-Asd to collect Zakat from the tribe of Sulaym. When he returned, (after collecting the Zakat) the Prophet ﷺ checked the account with him.”.

Commentary : Allah will bring to account the ruler (i.e., the head of state) and all his governors, including whoever is responsible for managing any of the affairs of the Muslims, for the authority they have been entrusted with to look after the affairs of the Muslims. With that said, they should never take advantage of their position and authority for their own benefit and achieve personal gains that would not have been possible without it. They should understand that they will stand before Allah and the whole world on the Day of Judgment and be held accountable for the people they were entrusted to look after.
In this hadeeth, Aboo Humayd al-Saa’idee (may Allah be pleased with him) reports that the Prophet ﷺ appointed a man from the tribe Al-Asd to collect the zakat from the tribe of Sulaym. The name of this man was ‘Abdullah, a.k.a. Ibn Al-Lutbiyyah, and he was from Banee Lutb, which belonged to the tribe of Al-Azd. It was said that Al-Lutbiyyah was the name of his mother.
After completing his mission, he reported to the Prophet ﷺ the amount of zakat that he collected from them. However, the Prophet ﷺ noticed that he put some items aside arguing that they were given to him as gifts. In response, the Prophet ﷺ took the matter seriously and admonished him and prohibited it. According to the hadeeth in Saheeh al-Bukhaaree and Saheeh Muslim, the Prophet ﷺ said to him: “Why do not you remain in the house of your father and your mother to see whether gifts would be presented to you!” i.e., the only reason people gave you gifts was because of your job that you have been appointed to do. In the same hadeeth, it mentions that he ﷺ then got up and delivered a sermon in which he ﷺ warned the people from taking from the spoils of war anything before they are distributed, and that is applicable to public money that belongs to the nation of Muslims, if one takes from it anything unlawfully.
One of the benefits of this hadeeth is that public servants should be called to account and to hold them liable for their actions..

1501

Narrated Anas ibn Maalik (may Allah be pleased with him): Some people from `Uraynah tribe came to al-Madeenah and its climate did not suit them, so Allah's Messenger ﷺ allowed them to go to the herd of camels (given as Zakat) and drink from their milk and urine (as medicine) but they killed the shepherd and drove away all the camels. In response, Allah's Messenger ﷺ sent (men) in their pursuit to catch them, and they were brought, and he had their hands and feet cut, and their eyes were branded with heated pieces of iron, and they were left in al-Harrah (a stony place at al-Madeenah) biting the stones..

Commentary : Treason and betrayal are hideous qualities that sensible people with sound innate nature despise. If they are coupled with murder and theft, it becomes more vice and hideous, and whoever commits such crimes is worthy of receiving the worst and severest punishment.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that a group of people from the tribe of ‘Uraynah, which is a part of the tribe of Bajeelah, arrived at al-Madeenah and announced the words of monotheism and embraced Islam before the Prophet ﷺ. However, they disliked staying in al-Madeenah because its weather did not suit them and thus fell sick. Upon seeing this, the Prophet ﷺ allowed them to drink from the milk and urine of the charity camels, which used to gaze outside al-Madeenah. The name of the shepherd of these camels was Yasaar al-Noobee. They went there and followed the direction of the Prophet ﷺ and remained there until they recovered. Thereupon, they converted to disbelief, killed the shepherd and mutilated his body, and then drove away the camels, which were 3-10 in number. After the Companions captured them, the Prophet ﷺ ordered that their feet and hands cut off, their eyes branded with heated pieces of iron, and then to be left in al-Harrah, which is a place in al-Madeenah known of its black stones that appear if they were burnt, biting stones. They were left there in that condition to die, and that was their punishment for their treason and betrayal and a retaliation for their crime when they killed the shepherd.
This hadeeth warns us against the crime of treason and informs us of the painful punishment of those who commit such a crime.
One of the benefits of this hadeeth is that we know punishment is made according to the severity of crime.
It shows that it is permissible to use camel milk and urine as medicine..

1502

Narrated Anas ibn Maalik (may Allah be pleased with him): I took `Abdullah ibn Aboo Talhah to Allah's Messenger ﷺ to perform Tahneek for him. I saw the Prophet ﷺ and he had an instrument for branding in his hands and was branding the camels of Zakat..

Commentary : During the lifetime of the Prophet ﷺ, the Muslims would seek mercy, goodness, and blessings from the Prophet ﷺ.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that one morning he took ‘Abdullah ibn Aboo Talhah al-Ansaaree (may Allah be pleased with them) who was a newborn infant at the time to the Prophet ﷺ to give him Tahneek, which happens by chewing a piece of date then put a part of its juice in the child's mouth and rub their palates with dates so that the first thing the newborn infant tastes is sweetness. The newborn infant was the half-brother of Anas ibn Maalik from his mother side who was married to Aboo Talhah (may Allah be pleased with them).
The Muslims used to bring their newborn infants to Allah's Messenger ﷺ to rub their palates with the dates he chewed, seeking Allah’s blessings through his salvia, supplications and the touch of his blessed hand. When Anas arrived, he saw the Prophet ﷺ carrying in his hand an iron instrument used to brand animals, and he was branding the camels of zakat. This branding was on the body of camels and not the face because it is forbidden as reported in other reports. The reason they were branded so they be distinguished from other camels and people learn they are from the camels of zakat and would not buy them again – since he ﷺ ordered people not to buy back anything they have given in charity as it will be considered then as if they took back their charity.
One of the benefits of this hadeeth is learning the permissibility of tahneek for newborn infants, and that it is recommended to be conducted by a pious and righteous believer so he would ask Allah to bless him.
It highlights that the ruler should look after the property of zakat and manage them directly.
It shows that it is permissible to brand animals, and it is allowed to put the animal in pain that it can take so long as it is necessary to bring about benefit and goodness..

1503

Narrated Ibn ‘Umar (may Allah be pleased with him): Allah's Messenger ﷺ enjoined the payment of one Saa' of dates or one Saa' of barley as Zakat al-Fitr on every Muslim slave or free, male or female, young or old, and he ﷺ ordered that it be paid before the people went out to offer the `Eid prayer.

Commentary : Zakat al-Fitr is one the acts of worship that Allah, Exalted be He, has blessed us with and made a means of purification and compensation to make up for the decrease or loss of reward that may happen to the fasting person during the month of Ramadan. This act of worship has its own rulings and conditions that Allah, Most High, has legislated to feed the needy and poor Muslims.
In this hadeeth, ‘Abdullah ibn ‘Umar reports that the Prophet ﷺ made zakat al-Fitr obligatory upon every Muslim, be they male or female, slave or free, young or adult, who has food that exceeds his needs for one day and night. He ﷺ clarified that Muslims have to pay it on behalf of their dependent household members, because it is associated with fasting and is not linked to the wealth of a person. The Prophet ﷺ specified that zakat al-Fitr has to be one Saa’ of dates or barley and the one Saa’ equals about 5.30 pounds (i.e., approx. 3 kgs). It can be given from other types of food that are common in the country like rice and wheat. The Prophet ﷺ ordered that it has to be given to the poor and needy before leaving to perform the ‘Eid prayer – that is, after Fajr prayer and before leaving homes to pray ‘Eid prayer. This is the best time to give this zakat and it is prescribed to pay it from the sunset of the last day of Ramadan, and to even pay one or two days before the Day of ‘Eid. The deadline to give zakat al-Fitr is the ‘Eid prayer as indicated in this hadeeth. It was said that its deadline is the sunset of the first day of ‘Eid al-Fitr, and if someone pays it after the deadline, it will not qualify as a Zakat al-Fitr, and will only be considered a charity..

1505

Narrated Aboo Sa;eed (may Allah be pleased with him): We would give one Saa’ of barely as zakat al-Fitr..

1508

Narrated Aboo Sa’eed al-Khudree (may Allah be pleased with him): At the time of the Messenger of Allah ﷺ, we used to give it at a rate of one Saa’ of food, or one Saa’ of dates, or one Saa’ of barley, or one Saa’ of raisins. And when Mu’aawiyyah (may Allah be pleased with him) became the Caliph and the wheat was (available in abundance) he said, "I believe that one Mudd (of wheat) equals two Mudds (of any of the abovementioned food items)..

Commentary : Zakat al-Fitr is one the acts of worship that Allah, Exalted be He, has blessed us with and made a means of purification and compensation to make up for the decrease or loss of reward that may happen to the fasting person during the month of Ramadan.

In this hadeeth, Aboo Sa’eed al-Khudree (may Allah be pleased with him) reports that Zakat al-Fitr that the Muslims, during the lifetime of the Prophet ﷺ and the reign of the four Rightly Guided Caliphs, would give was one Saa’ of food i.e., dates wheat, barely or raisins. However, during the reign of Mu’aawiyyah (may Allah be pleased with him) the levant wheat became available in abundance and thus its price dropped. Mu’aawiyyah (may Allah be pleased with him) said: “I believe that one Mudd (of wheat) equals two Mudds of any of the abovementioned food items. A one Mudd equals the weight of double handfuls, and the one Saa’ equals 4 Mudds. Accordingly, a one Mudd equals between 509 grams at minimum and 1072 grams at maximum, and a one Saa’ equals between 2036 grams at minimum and 4288 grams at maximum.
Because of this, Mu’aawiyyah (may Allah be pleased with him) proposed that people would give half of a Saa’ of levant wheat which would amount to the weight of one Saa’ of dates or barely.
This hadeeth is clear evidence that during the lifetime of the Prophet ﷺ the Muslims never give one half of a Saa’ of wheat, and that this happened afterwards. With that said, we know that the one Saa’ of food is the obligation of Zakat al-Fitr, and that Mu’aawiyyah (may Allah be pleased with him) exerted his efforts to conclude the ruling, but his view cannot stand before the textual evidence.
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1513

Narrated ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him): Al-Fadl was riding behind Allah's Messenger ﷺ and a woman from the tribe of Khath'am came to the Prophet ﷺ. Al-Fadl started looking at her and she started looking at him, thus, the Prophet ﷺ turned Al-Fadl's face to the other side. The woman said, "O Allah's Messenger ﷺ! The obligation of Hajj enjoined by Allah on His servants has become due on my father and he is old and weak, and he cannot sit firm on the Mount. Can I perform Hajj on his behalf?" The Prophet ﷺ replied, "Yes, you can." That happened during the Farewell Hajj (of the Prophet ﷺ )..

Commentary : Pilgrimage is the fifth pillar of Islam, which is an obligatory act of worship that requires departing that which we are accustomed to and familiar with in this life to manifest our submission to the Lord of worlds. There is no reward for whoever performs this pillar and gives it its due right except Paradise.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) reports that his brother, Al-Fadl ibn ‘Abbaas (may Allah be pleased with him) was riding behind the Prophet ﷺ on the same mount when a woman from Khath’am, which is one of the tribes of Yemen, came to the Prophet ﷺ asking him about pilgrimage. While she was there, Al-Fadl started looking at her and the woman started looking at him. Upon seeing this, the Prophet ﷺ turned Al-Fadl’s face to the other side so he does not look at her and so she stops looking at him. The Prophet ﷺ did not order her to stop looking at him too, although the prohibition applies to both men and women according to the Statement of Allah, Most High {˹O Prophet!˺ Tell the believing men to lower their gaze and guard their chastity. That is purer for them. Surely Allah is All-Aware of what they do. And tell the believing women to lower their gaze and guard their chastity, and not to reveal their adornments except what normally appears} [Quran 24:30-31]. It was said the reason he ﷺ did not order her to stop looking at him too was that because she did not intend looking at him because she was talking to the Prophet ﷺ while Al-Fadl happened to be behind him, so she looked at him. It is also possible that the Prophet ﷺ only turned Al-Fadls’ face because that would not allow the woman to see his face i.e., he turned his face away so he no longer can look at her which accordingly would make the woman unable to see his face too. It is also possible that when the Prophet ﷺ turned Al-Fadl’s face away, the woman understood that she should not look at him too, so she stopped looking at him.
The woman asked the Prophet ﷺ about the ruling of performing pilgrimage on behalf of her father who was too old that cannot sit form on the mount. It is possible that she meant that by the time he managed to meet the conditions of pilgrimage, he was very old and too weak to perform it. The Prophet ﷺ allowed her to do it on his behalf. It is said that her father was Husayn ibn ‘Awf al-Khath’amee.
One of the conditions for performing pilgrimage on behalf of another is that the person has already performed Hajj for himself. Otherwise, his Hajj would count for him and not for the other person. It is narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet ﷺ heard a man saying, Labbayka ‘an Shubrumah (Here I am (O Allah, for Hajj) on behalf of Shubrumah). He ﷺ said: “Have you performed Hajj on your own behalf?” He said: No. He ﷺ said: “Perform Hajj on your own behalf, then on behalf of Shubrumah.” This hadeeth is recorded in Sunan Aboo Dawood.
One of the benefits that we can learn from this hadeeth is learning the permissibility of appointing others to perform Hajj when one is suffering from a state of permanent physical incapability.
This hadeeth teaches us to be kind and dutiful to parents, look after their needs by repaying their debt, servicing them, and spending on them, and all that sort of things that are pertaining to worldly affairs and religion. It also teaches us that the condition of ability to perform Hajj is fulfilled when the there is someone who can do it on our behalf.
It highlights the humility and humbleness of the Prophet ﷺ and the rank of Al-Fadl ibn al-Abbaas (may Allah be pleased with him and his father).
We learn from this hadeeth that we are not allowed to look at foreign women (i.e., women that we are allowed to marry), and that we should lower our gaze.
It shows that the scholar should exert his best efforts to stop the wrongdoing so long as it does not lead to a great wrongdoing than that which is committed.
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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