| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2899

Salamah ibn Al-Akwa‘ (may Allah be pleased with him) narrated:
The Prophetﷺ passed by some people of the tribe of Banee Aslam who were practicing archery. The Prophet said, "O BaneeIsma‘eel! Practice archery as your father Isma‘eel was a great archer. Keep on throwing arrows and I am with Banee so-and-so." So, one of the parties ceased throwing. Allah's Messenger ﷺ said, "Why do you not throw?" They replied, "How should we throw while you are with them (i.e., on their side)?" On that the Prophetﷺsaid, "Throw, and I am with all of you."
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Commentary :
Allah, Exalted is He, Says (what means): {And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows.} [Quran 8:60]. In this ayah, Allah, Exalted is He, commands Muslims to be well-prepared for meeting their enemy and the enemies of Allah, Exalted is He, by harnessing all the means of force available to them. Given the fact that archery was one of the most important means of force at that time, the Prophet ﷺ urged Muslims to practice it and strongly encouraged learning and mastering archery.
In this hadeeth, it was narrated that the Prophetﷺ passed by some people of the tribe of Banee Aslam who were practicing archery. The Arabic word used in the hadeeth is Nafar, meaning a number from three to ten men. These men were practicing archery and shooting arrows (in some sort of a competition). The Prophet said, "O BaneeIsma‘eel!” He ﷺ referred to Prophet Ismaa‘eel (Ishamel) because all Arabs are his descendants and he mastered archery. He ﷺ added: “Practice archery as your father Isma‘eel was a great archer. Keep on throwing arrows and I am with Banee so-and-so," referring to one of the two parties (teams). The hadeeth recorded by Ibn Hibbaan on the authority of AbooHurayrah(may Allah be pleased with him) reads: “… and throw and I am with Ibn Al-Adra‘,” whose name was Mihjan ibn Al-Adra‘, and it was also said that his name was Dhakwaan and his nickname was Ibn Al-Adra‘.
So, one of the parties ceased throwing, upon hearing the Prophet’s ﷺstatement. He ﷺ said, "Why do you not throw?" They replied, "How should we throw while you are with them (i.e., on their side)?" They feared that it would be inappropriate to carry on and defeat them, and thus the team aided by the Prophet ﷺ should lose, out of their politeness towards the Prophet ﷺ. Their statement may also mean, ‘How could we compete with a team that you are supporting?’ Thereupon, the Prophetﷺsaid, "Throw, and I am with all of you." He ﷺ urged them to continue with practicing and competing inarchery. The Prophet’s statement guided them to correct their intention.
The hadeeth highlights that Muslims highly revered the Prophet ﷺ..

2900

AbooUsayd Al-Saa‘idee(may Allah be pleased with him) said:
On the day (of the battle) of Badr when we stood in rows against (the army of) Quraysh and they stood in rows against us, the Prophet ﷺsaid, "When they do come near you, throw arrows at them."
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Commentary :
The Great Battle of Badr was the first battle between the Prophet ﷺ and the disbelievers, and it served as the criterion between (truth and falsehood, and between) belief and disbelief. Therefore, Allah, Exalted is He, called it ‘the Day of Al-Furqaan (lit., criterion),’ and the people of Badr, meaning those who participated in the battle, were blessed with the forgiveness of their sins, as stated by the Prophet ﷺ.
In this hadeeth, the Prophet ﷺ instructed his Companions (may Allah be pleased with them), as their leader in the Battle of Badr, while they were standing in rows against (the army of) Quraysh. He ﷺsaid, "When they come near you, throw arrows at them,” meaning shoot your arrows (only) when they become near enough, within the range of your arrows, but not too close, within engagement range. The Prophet ﷺ commanded them to fire arrows at their enemies when they became within engagement range of the arrows to ensure that they would most likely hit them.Were they to shoot their arrows while they were out of their range, it would be a waste of arrows, especially given that the number of the disbelievers’ army was three times the number of the Muslims’ army! Therefore, shooting arrows at the disbelievers would help the Muslims deflect and hinder their attack.
The Battle of Badr took place in Ramadan in 2 A.H., and Allah, Exalted is He, granted the Prophet ﷺ and his Companions(may Allah be pleased with them) victory over the disbelievers of Quraysh.
The hadeeth urges Muslimsto learn archery and martial arts.
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2901

Narrated AbooHurayrah (may Allah be pleased with him):
While some Ethiopians were playing in the presence of the Prophet ﷺ, ‘Umar (may Allah be pleased with him) came in, picked up a stone and hit them with it. On that the Prophetﷺ said, "O ‘Umar! Allow them (to play)." Ma‘mar (the sub-narrator) added that they were playing in the Mosque.
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Commentary :
Training for war and making the proper preparations for meeting the enemy are recommended, because it is part of the enjoined preparation of power (and steeds of war) stated in the ayah that reads (what means): {And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows.} [Quran 8:60].
In this hadeeth, AbooHurayrah narrated that ‘Umar ibn Al-Khattaab(may Allah be pleased with them) came into the Prophet’s Mosque once while some Ethiopians were playing in the presence of the Prophet ﷺ. He (may Allah be pleased with him) picked up a stone and hit them with it. On that the Prophetﷺ said, "O ‘Umar! Allow them (to play)." The Prophet ﷺ said so because he believed that their recreational activity was beneficial for Muslims, as it involved training and getting ready for fighting.
It is deduced from the hadeeth that whoever acts on his own personal reasoning and commits a mistake, should not be blamed, because the Prophet ﷺ did not rebuke ‘Umar (may Allah be pleased with him) in that incident..

2902

Anas ibn Maalik (may Allah be pleased with him) narrated:
AbooTalhah and the Prophetﷺ used to shield themselves with one shield. AbooTalhah(may Allah be pleased with him) was a good archer, and when he threw (his arrows) the Prophetﷺwould look at the target of his arrows.
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Commentary :
The Messenger of Allah ﷺ was the perfect example and optimal role model role model in resolve, courage, and bravery, at times of both peace and war.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that the Prophet ﷺ and AbooTalhah Zayd ibn Sahl Al-Ansaaree(may Allah be pleased with him) used to shield themselves with one shield in the Battle of Uhud, because AbooTalhah(may Allah be pleased with him) was a good archer, who needed someone to hold the shield while he shot the arrows, with both his hands busy. The Prophet ﷺ would hold the shield (while AbooTalhah(may Allah be pleased with him) shot the arrows), lest the enemy should shoot back at him. This reflected the humbleness of the Prophet ﷺ and his keenness to participate personally in Jihaad (side by side with the Muslim fighters). He ﷺ was the bravest of all people; whenever the fighting intensified, the Companions (may Allah be pleased with them)used to shield themselves behind the Prophet ﷺ. AbooTalhah(may Allah be pleased with him)was one of the best archers, and therefore whenever he threw (his arrows), the Prophetﷺwould look at the target of his arrows, to verify that the arrows hit the enemies. He ﷺ would raise his head to see the target of his arrows. It was recorded in Saheeh Al-Bukhaaree and Saheeh Muslim that when the Prophet ﷺ started looking at the enemy by raising his head, AbooTalhah(may Allah be pleased with him) said, "O Allah's Messenger! Let my parents be sacrificed for your sake! Please do not raise your head and make it visible, lest an arrow of the enemy should hit you. Let my neck and chest be wounded instead of yours."
The hadeeth underlines the virtues of AbooTalhah(may Allah be pleased with him).
It also urges Muslimsto learn archery and martial arts..

2904

‘Umar (may Allah be pleased with him) said:
The properties of Banee Al-Nadeer which Allah, Exalted is He, had transferred to His Messenger ﷺ as Fay’ (i.e., war-gains taken by whatever Muslims from the disbelievers without fighting) were not gained by Muslims with their horses and camels. The properties, therefore, belonged especially to Allah's Messenger ﷺ who used to give his family their yearly expenditure and spend what remained thereof on arms and horses to be used in Allah's Cause.
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Commentary :
The Prophet ﷺ led an ascetic life in the worldly sense, although Allah, Exalted is He, conferred upon him riches, and made lawful for him the spoils of war. He ﷺ always kept the worldly pleasures in his hands, not in his heart. He ﷺ did not keep any savings except for the provisions for his own household in order to (shoulder his task and) tend to their needs (as enjoined).
In this hadeeth, ‘Umar ibn Al-Khattaab(may Allah be pleased with him) stated that the properties of Banee Al-Nadeer which Allah, Exalted is He, had granted to Muslims as Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting) were not gained by Muslims with their horses and camels. This means that the Prophet ﷺ and his Companions (may Allah be pleased with them) did not fight against Banee Al-Nadeer, but Allah, Exalted is He, cast terror into their hearts in awe of the Prophet ﷺ. Banee Al-Nadeer was a Jewish tribe which had settled in thesouth of Al-Madeenah. The Prophet ﷺ laid siege to them and expelled them from Al-Madeenah on account of their betrayal in 3 A.H. It was also said that this took place in Rabee‘ Al-Awwal, 4 A.H. Their properties and weapons belonged especially to Allah's Messenger ﷺ, and none of the Companions (may Allah be pleased with them) had a share of such war-gains, because the disposal of the Fay’ was solely determined by the Prophet ﷺ as he saw fit, unlike the spoils of war (which were divided among the fighters). He ﷺ used to give his family their yearly expenditure and spend what remained thereof on arms and horses to be used for Jihaad in Allah's Cause.
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2906

‘Aa’ishah(may Allah be pleased with her) narrated:
Allah's Messenger ﷺcame to my house while two girls were singing beside me the songs of Bu‘aath (i.e., a story about the war between the two tribes of the Ansaar: the Khazraj and Aws, before Islam.) The Prophetﷺreclined on the bed and turned his face to the other side. Aboo Bakr (may Allah be pleased with him) came and scolded me and said disapprovingly, "Instrument of Satan in the presence of Allah's Messenger ﷺ Thereupon, Allah's Messenger ﷺ turned his face towards him and said, "Leave them." When Aboo Bakr (may Allah be pleased with him) became inattentive, I waved the two girls to go away and they left. It was the Day of ‘Eid when black men used to play with leather shields and spears. Either I requested Allah's Messenger ﷺ or he himself asked me whether I would like to see the display. I replied in the affirmative. Then he ﷺ let me stand behind him and my cheek was touching his cheek and he was saying, "Carry on, O BaneeArfidah (i.e., black people)!" When I got tired, he ﷺ asked me if that was enough. I replied in the affirmative and he ﷺ told me to leave.
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Commentary :
The Messenger of Allah ﷺ was the best of all people to his wives as reflected in his good treatment and kindness towards them.
In this hadeeth, the Mother of the Believers ‘Aa’ishah(may Allah be pleased with her) narrated that Allah's Messenger ﷺcame to her house while two girls were singing beside her the songs of Bu‘aath (i.e., a story about the war between the two tribes of the Ansaar: the Khazraj and Aws, before Islam). Bu‘aath was the name of the fortress that witnessed a massive war between the Khazraj and the Aws tribes which ended with the victory of Aws. Afterward, Allah, Exalted is He, conferred upon them peace and reconciliation, by the blessing of the Prophet ﷺ. Heﷺreclined on the bed and turned his face to the other side, because his refined status entailed that he ﷺ should refrain from listening to singing. However, the fact that the Prophet ﷺ abstained from forbidding it proves that it is permissible according to his tacit approval, for he ﷺ would not approve what is impermissible. Aboo Bakr (may Allah be pleased with him) came in and scolded her, based on his knowledge of the prohibition of singing and musical instruments. He (may Allah be pleased with him) disapprovingly said, "Instrument of Satan in the presence of Allah's Messenger ﷺ!” Aboo Bakr (may Allah be pleased with him) was referring to their singing or the Duff (i.e., a tambourine-like instrument without bells) that they used. The Arabic word used in the hadeeth is Mizmaarah or Mizmaar (i.e., wind instrument), derived from the word Zameer which denotes whistling or hissing, and it is used to refer to pleasant melody or singing. He (may Allah be pleased with him) attributed it to Satan because it distracts the heart from the remembrance of Allah, Exalted is He. Aboo Bakr (may Allah be pleased with him) did not know that the Prophet ﷺ had (tacitly) approved it before making this remark, for he (may Allah be pleased with him) entered abruptly, found him reclined on the bed, and assumed that he ﷺ was sleeping. He (may Allah be pleased with him) forbade this act, and thereupon the Prophet ﷺ turned his face towards him and said, "Leave them." It was a Day of ‘Eid, which is a festive occasion that is prescribed by the religion and therefore celebrating it should not be forbidden, and also this act falls under the category of permissible recreational activities that do not prompt the ‘self’ to do what is improper and unbecoming.
When Aboo Bakr (may Allah be pleased with him) or the Prophet ﷺ became inattentive, the Mother of the Believers ‘Aa’ishah(may Allah be pleased with her) waved the two girls to go away and they left. She (may Allah be pleased with her) added: “It was the Day of ‘Eid when Black men used to play with leather shields and spears. Either I requested Allah's Messenger ﷺ or he himself asked me whether I would like to see the display. I replied in the affirmative. Then he ﷺ let me stand behind him and my cheek was touching his cheek and he was saying, "Carry on, O BaneeArfidah (i.e., black people)!" It was also said that it was the name of their great forefather. When she (may Allah be pleased with her)got bored, he ﷺ asked her if that was enough. She (may Allah be pleased with him) replied in the affirmative and he ﷺ told her to leave.
It is deduced from the hadeeth that Muslims are urged to make less restrictions for their wives and children in terms of provisions, and allow them to engage in prescribed recreational activities on festive occasions to enjoy the celebrations and that what may not be pardonable on other days of the year may be pardonable on the days of ‘Eid (as long as it is permissible as per the law of Islam).
It is inferred from the hadeeth that a father is entitled to discipline his daughter in the presence of her husband; one of the father’s duties is disciplining his children and it is prescribed for a husband to show kindness towards his wife.
It is also deduced that it is allowable to witness the prescribed recreational activities..

2909

AbooUmaamah(may Allah be pleased with him) narrated that some people conquered many countries and their swords were decorated neither with gold nor silver, but they were decorated with leather, lead, and iron..

Commentary :
The Prophet ﷺ taught and educated the Companions (may Allah be pleased with them) well and instilled within them the moral values of courage and sacrifice of one’s own life and wealth in Allah’s Cause. He ﷺ also taught them to find pride in and drive strength from their faith in Allah, Exalted is He, to confront whoever waged war against Allah, Exalted is He, and His Messenger ﷺ.
In this hadeeth, AbooUmaamahSudayy ibn ‘Ajlaan Al-Baahilee(may Allah be pleased with him)said that when Allah, Exalted is He, blessed a group of the Companions (may Allah be pleased with them) with conquering many countries, their swords were decorated neither with gold nor silver, like people’s swords at those times. Rather, they were decorated with untanned leather, lead, and iron.
The Companions (may Allah be pleased with them) did not adorn their weapons with gold or anything similar, for they dispensed with striking awe in their enemies by means of outward appearances (i.e., demonstrations of force), and rather struck awe in their hearts by means of their true faith in Allah, Exalted is He. However, this does not entail that it is impermissible to adorn the swords with gold and silver, to strike awe and terror in the hearts of the enemies of Allah, Exalted is He, and infuriate them. Rather, the Companions (may Allah be pleased with them)were contented with their strength and power to defeat their enemies rather than terrorizing them by means of such ornaments..

2920

Anas (may Allah be pleased with him) narrated that ‘Abd Al-Rahmaan ibn ‘Awf and Al-Zubayr(may Allah be pleased with them) complained to the Prophet ﷺ about the lice (that caused itching) so he ﷺ allowed them to wear silken clothes. I saw them wearing such clothes in the battles.
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Commentary :
Fostering ease and eliminating inconvenience are among the key principles of our true religion, and the greater the hardship, the greater the facilitation and elimination of inconvenience enjoined by Islam.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him)narrated that ‘Abd Al-Rahmaan ibn ‘Awf and Al-Zubayr ibn Al-‘Awwaam(may Allah be pleased with them) complained to the Prophet ﷺ about lice (that caused them itchiness). Another version of the hadeeth compiled in Saheeh Al-Bukhaaree and Saheeh Muslim reads: “… because of an itching from which they suffered,” and it seems that such itching was caused by the lice. It is also possible that the reason was the itchiness for one of them and the lice for the other. Accordingly, the Prophet ﷺ gave them a legal concession to wear silken clothes, because silk was more suitable to their skin condition. It was narrated in Sunan Aboo Daawood that the Prophet ﷺ took hold of some silk in his right hand and some gold in his left, then said: “These two are forbidden for the males of my Ummah.”
In that incident, the Prophet ﷺ gave them a legal concession because of their problems (i.e., itchiness).
The hadeeth urges Muslims to seek medical treatment and remedies for their health problems.
It is deduced from the hadeeth that availing oneself of the available means does not contradict true reliance on Allah, Exalted is He. .

2926

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺ said, "The Last Hour will not come until you fight against the Jews, and the stone behind which a Jew will be hiding will say, ‘O Muslim! There is a Jew hiding behind me, so (come and) kill him.’”
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Commentary :
The rancor harbored by the Jews and their hostility towards Islam and Muslims have existed since the advent of Islam and will continue until the Last Hour should come. Allah, Exalted is He, decreed that the supporters of truth should prevail, even if the oppression of the Jews continues for a long time and their dominion grows stronger.
In this Hadeeth, the truthful Prophet of Allah ﷺ mentioned one of the signs of the Last Hour; a war shall take place between Muslims and Jews. Allah's Messenger ﷺ said, addressing his Companions (may Allah be pleased with them) and all following Muslim generations until the end of the world, "The Last Hour will not come until you fight against the Jews.” This war will take place after the advent of Prophet ‘Eesa (Jesus) and Muslims will be his supporters in this war,while the Jews will support Al-Dajjaal (i.e., the Antichrist). During this war, everything will cooperate with Muslim fighters, even inanimate objects like stones. Whenever a Jew would hide behind any object, it would speak and say to the Muslims, “O Muslim! There is a Jew hiding behind me, so (come and) kill him.”Inanimate objects will reveal the truth and help Muslims (defeat the Jews).
The version of the hadeeth recorded in Saheeh Muslim reads: “… except for the Gharqad (i.e.,Boxthorn or Lycium) tree, for it is the tree of the Jews.” Gharqad trees (known as Boxthorn or Lycium) famously grow in Jerusalem. During the war between Prophet ‘Eesa (Jesus),accompanied by the Muslims on one side, and Al-Dajjaal (i.e., the Antichrist), accompanied by the Jews on the other, these trees shallshelter the soldiers of the Dajjaal, i.e., the Jews. The hadeeth means that that everything (even inanimate objects) will cooperate with Muslims to defeat and kill the Jews, the soldiers of the Dajjaal, except the Gharqad trees, and therefore they are attributed to the Jews in this sense.
The hadeeth evidences that Islam will last until the Day of Resurrection and shall triumph over all its enemies.
It also highlights a sign proving the prophethood of Muhammad ﷺ..

2929

Narrated AbooHurayrah (may Allah be pleased with him):
The Prophetﷺ said, "The Last Hour will not come till you fight against people wearing shoes made of hair; and the Last Hour will come till you fight against people whose faces look like shields coated with leather." (AbooHurayrah(may Allah be pleased with him) added, "They will be) small-eyed, flat nosed, and their faces will look like shields coated with leather.”)
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Commentary :
The Prophet ﷺ explained on many occasions the signs of the Last Hour and the horrors that will take place before the Day of Resurrection, so that Muslims should take the needed precautions, prepare themselves for those (harsh) times, and increase their faith and certitude in their Prophet ﷺ and his truthfulness.
In this hadeeth, the Prophet ﷺ informed us of some signs indicating the approach of the Last Hour, one of which will be that Muslims shall fight against people wearing shoes made of hair. It could also mean that they shall lengthen their hair so much that it would reach their shoes! Another description of such people is that their faces shall look like shields coated with leather used to protect the fighters from sword strikes on the battlefield. The meaning is that these people’s faces are large, round, and fat. The hadeeth also underlined that these people are small-eyed and have long noses, meaning that their noses are short, with thick and flat tips.
Perhaps these descriptions applied to the Tatars and the Mongols, who swept the Muslim world in the middle of the seventh century A.H., because of the precise physical descriptions that the Messenger of Allah ﷺ gave in this hadeeth (matching their physical description); they fought against Muslims and their onslaught swept many countries, instilling fear and terror in people’s hearts, as if they were Yajooj and Majooj (Gog and Magog). It is noteworthy that many of the Tatars and the Mongols embraced Islam afterwards.
The hadeeth highlights a sign proving the prophethood of Muhammad ﷺ..

2930

Aboo Is-haaq narrated:
A man asked Al-Baraa,’ "O Aboo ‘Umaarah! Did you all flee on the day (of the battle) of Hunayn?" He replied, "No, by Allah! Allah's Messenger ﷺ did not flee, but his young, unarmed Companions (may Allah be pleased with them) passed by the archers of the tribe of Hawaazin and Banee Nasr whose arrows hardly missed a target, and they threw arrows at them hardly missing a shot. Muslims retreated towards the Prophet ﷺwhile he was riding his white mule which was being led by his cousin AbooSufyaan ibn Al-Haarith ibn ‘Abd Al-Muttalib(may Allah be pleased with him). The Prophetﷺ dismounted and invoked Allah, Exalted is He, for victory; then he ﷺ said, 'I am the Prophet, without a lie; I am the son of ‘Abd Al-Muttalib,’ and then he ﷺ arranged his Companions (may Allah be pleased with them) in rows."
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Commentary :
The Prophet ﷺ was the bravest of all people, and his Companions (may Allah be pleased with them) were the best warriors who displayed the most outstanding steadfastness when meeting their enemies.
In this hadeeth, the Taabi‘ee (Follower) Aboo Is-haaq ‘Amr ibn ‘Abdullaah Al-Sabee‘eesaid that a man named Qays, according to the version recorded by Ahmad, jokingly asked Al-Baraa’ ibn ‘Aazib(may Allah be pleased with him), "O Aboo ‘Umaarah,” i.e. the nickname of Al-Baraa’ ibn ‘Aazib(may Allah be pleased with him). “Did you all flee on the day (of the battle) of Hunayn?” The Battle of Hunayn took place in 8 A.H., and Hunayn was a valley near Dhul-Mijaaz, close to Al-Taa’if, fifteen miles from Makkah in the direction of Al-Sharaa’i‘ and Al-Sayl Al-Kabeer. It was said that Hunayn was named after a man named Hunayn ibn Qaathibah.
The question was about all Muslims, including the Messenger of Allah ﷺ, and therefore Al-Baraa’ (may Allah be pleased with him) swore that he ﷺdid not flee, but rather his young unarmed Companions (may Allah be pleased with them), who did not even shield themselves with armor or the like, fearlessly passed by the archers of the tribe of Hawaazin and Banee Nasr ibn Mu‘aawiyah, i.e., two Arab tribes renowned for their skill as archers whose arrows hardly missed a target. They shot arrows at the unarmed Companions (may Allah be pleased with them) who retreated towards the Prophet ﷺwhile he was riding his white mule that was being led by his cousin AbooSufyaan ibn Al-Haarith ibn ‘Abd Al-Muttalib(may Allah be pleased with him). The Prophetﷺ dismounted and invoked Allah, Exalted is He, imploring Him for victory; saying, “I am the Prophet, without a lie;” meaning that he ﷺ was not a liar to flee, ”I am the son of ‘Abd Al-Muttalib,” and he ﷺ attributed himself directly to his grandfather given his fame (among all Arab tribes). Afterward, he ﷺ arranged his Companions (may Allah be pleased with them) in rows, to resume fighting. The Prophet ﷺ and his Companions (may Allah be pleased with them) fought against the disbelievers, defeated them, and gained many spoils of war in this battle.
It is deduced from the hadeeth that Muslims should invoke Allah, Exalted is He, at times of adversity and hardship..

2937

Narrated AbooHurayrah (may Allah be pleased with him):
Tufayl ibn ‘Amr Al-Dawsee and his companions came to the Prophet ﷺand said, "O Allah's Messenger ﷺ! The people of Daws tribe disobeyed and refused to follow you; invoke Allah, Exalted is He, against them." People said, "The tribe of Daws is (certainly) ruined (i.e., because the Prophet’s supplications are undoubtedly answered)." The Prophetﷺ said, "O Allah! Bless the people of Daws with guidance and guide them to embrace Islam."
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Commentary :
The Prophet ﷺ was sent as a mercy to the worlds, and he ﷺ loved for all people to be guided to Islam, and did not hasten to supplicate Allah, Exalted is He, against them as long as there was hope for them to embrace Islam.
In this hadeeth, AbooHurayrah(may Allah be pleased with him) narrated that Tufayl ibn ‘Amr Al-Dawsee and his companions came to the Prophet ﷺ in Al-Madeenahand said, "O Allah's Messenger ﷺ! The people of the tribe of Daws,” an Arab tribe, “disobeyed and refused to follow you; invoke Allah, Exalted is He, against them." Upon hearing so, people said, "The tribe of Daws is (certainly) ruined (i.e., because the Prophet’s supplications are undoubtedly answered)." They thought that the Prophet ﷺ was going to supplicate Allah, Exalted is He, against them and his supplications would not be rejected! The Prophetﷺ said, "O Allah! Bless the people of Daws with guidance, and guide them to embrace Islam,” and migrate to Al-Madeenah. This reflects the Prophet’s refined moral character, mercy, and kindness towards his Ummah. May Allah, Exalted is He, bless him with the most perfect and abundant reward, better than what any other Prophet of Allah was rewarded for guiding his followers (to the truth). It is noteworthy that the Prophet’s supplications against some disbelievers were because their guidance to Islam was not hoped for; their harm and evil were feared; and they had severely abused and persecuted Muslims.
The supplications of the Prophet ﷺwere answered and the tribe of Daws embraced Islam. It was narrated by Al-Bayhaqee in his book Dalaa’il Al-Nubuwwah that the Prophet ﷺ commanded Al-Tufayl(may Allah be pleased with him) toreturn to his people and invite them to Allah, Exalted is He, and urged him to be kind towards them. Al-Tufayl(may Allah be pleased with him) did so until the Prophet ﷺ conquered Khaybar, and then went to Al-Madeenah after seventy or eighty households from the tribe of Daws had embraced Islam.
The hadeeth highlights a sign proving the Prophethood of Muhammad ﷺ..

2943

Anas (may Allah be pleased with him) narrated:
Whenever Allah's Messenger ﷺ attacked some people, he would never attack them till it was dawn. If he ﷺ heard the Adhaan (i.e., call for prayer) he would delay the fight, and if he did not hear the Adhaan, he would attack them immediately after dawn. We reached Khaybar at night.”
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Commentary :
The Prophet ﷺ was the best role model and teacher for the Muslim Ummah, and our source of guidance on all matters of peace and war.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him)narrated that,“Whenever Allah's Messenger ﷺ attacked any given people, he ﷺ would never attack them till it was dawn. If he ﷺ heard the Adhaan (i.e., call for prayer) he would delay the fight,” as it would be indicative of their Islam, “and if he did not hear the Adhaan,” being a manifest sign of their disbelief, “he ﷺ would attack them immediately after dawn.” This means that whenever the Prophet ﷺ did not know for sure whether a given people had embraced Islam and were edified on it before attacking them, he ﷺ would wait until dawn to see whether or not they would raise the Adhaan. If he ﷺ heard the Adhaan, he ﷺ would refrain from attacking them, otherwise, he ﷺ would proceed.
He (may Allah be pleased with him) added: “We reached Khaybar at night,” to conquer it in 7 A.H. Khaybar was a village inhabited by Jews, about 153 km from Al-Madeenah on the route to Shaam. The Prophet ﷺ waited until dawn and then attacked them. It was narrated in Saheeh Al-Bukhaaree and Saheeh Muslim that Allah's Messenger ﷺ reached Khaybar at night, and it was his habit that, whenever he ﷺ reached the enemy at night, he would not attack them till it was morning. When it was morning, the Jews came out with their spades and baskets, and when they saw him (i.e., the Prophet ﷺ), they said, "Muhammad! By Allah! Muhammad and his army have arrived!" The Prophet ﷺ said, "Khaybar is (already) destroyed, for whenever we approach a (hostile) nation (to fight them), {then evil is the morning of those who were warned.} [Quran 37:177]."
The hadeeth underlines the Prophet’s precautions before fights, fearing that he ﷺ would mistakenly kill Muslims (when conquering non-Muslim lands)..

2950

Ka‘b ibn Maalik (may Allah be pleased with him) narrated that the Prophetﷺ set out on Thursday for the Battle of Tabook and he used to prefer to set out (i.e., travel) on Thursdays.
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Commentary :
The Prophet ﷺ used to single out certain days with particular acts of worship or good deeds.
In this hadeeth, Ka‘b ibn Maalik (may Allah be pleased with him)narrated that the Prophetﷺ used to prefer to travel on Thursdays, and that he ﷺ set out on Thursday for the Battle of Tabook in 9 A.H. to fight against the Romans. Tabook was a town in the far north of the Arabian Peninsula, in the middle of the road to Damascus, about 700 km away from Al-Madeenah. The Battle of Tabook was the last battle in which the Prophet ﷺ personally partook against the Romans.
He ﷺ habitually set out on his journeys for travel or Jihaad purposes (i.e., conquests) on Thursdays, except for a few occasions. It was authentically reported that the Prophet ﷺtravelled on Saturday, and perhaps this was one of the examples of the few occasions mentioned by Ka‘b ibn Maalik (may Allah be pleased with him) in the other version of the hadeeth recorded by Al-Bukhaaree when he (may Allah be pleased with him) said: “It was rarely that the Messenger of Allah ﷺ set out on a journey on any day other than Thursday.”
The point is that he ﷺ used to set out on Thursday for most of his travels and conquests, and the wisdom behind that is known only to Allah, Exalted is He. It was said that he ﷺ hated to travel on Fridays, and therefore used to set out on the day before (Thursday) or the day after it (Saturday). It was also said that Thursday is a blessed day during which people’s deeds are presented to Allah, Exalted is He, and he ﷺ only set out on his journeys or battles for the sake of Allah, Exalted is He, and therefore he ﷺ wanted to perform such good deeds on that blessed day in particular. It is also possible that he ﷺ believed it was a good omen to embark on his journeys and battles on Thursdays in particular, for the Arabic word Khamees (i.e., Thursday) means ‘army,’ which consists of five divisions: front, rear, left, right, and center. He ﷺ might have believed that going out for conquests on Thursday would be a good omen that Allah, Exalted is He, would protect him and bless him with the support of his soldiers (army). He ﷺ may have also found it a good omen to set out on his conquests on Thursday, hoping that he ﷺ would defeat the enemy’s army, denoted by the very Arabic word for Thursday, Khamees, and because he ﷺ would avail himself of the fifth of the gained spoils of war (i.e., the Arabic word for ‘five’ is Khamsah, derived from the same root as Khamees)..

2954

AbooHurayrah(may Allah be pleased with him) said:
Allah's Messenger ﷺ sent us on military expedition telling us, "If you find such and such persons (he ﷺ named two men from Quraysh), burn them with fire." Then we came to bid him farewell, when we wanted to set out, he ﷺ said: "Previously, I ordered you to burn so-and-so and so-and-so with fire, but as punishment with fire is exclusive to Allah, Exalted is He, if you capture them, kill them (instead).".

Commentary :
Many of the disbelievers committed heinous crimes against Muslim men and women before and after the emigration, and accordingly deserved punishments for that. An example of such crimes was that when Zaynab (may Allah be pleased with her), the daughter of the Prophet ﷺ, decided to migrate and headed towards Al-Madeenah, two men from the disbelievers, Habbaar ibn Al-Aswad and another man who was said to be Naafi‘ ibn Qays, encountered her. They hit the camel that she was riding, she fell to the ground while being pregnant, and had a miscarriage as a result.
In this hadeeth, AbooHurayrah(may Allah be pleased with him) narrated that Allah's Messenger ﷺ sent him on a military expedition, led by Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him) to kill these two men (in retribution). He ﷺ commanded them to kill these two men by burning them with fire. When the Companions (may Allah be pleased with them) went to bid the Prophet ﷺ farewell, before setting out on the journey, he ﷺ said: "Previously, I ordered you to burn so-and-so and so-and-so with fire, but as punishment with fire is exclusive to Allah, Exalted is He, if you capture them, kill them (instead)." This means that only Allah, Exalted is He, punishes His creation with fire, and such punishment is exclusive to Him; none may use burning with fire as a punishment. Therefore, the Prophet ﷺ commanded them to kill these two men instead. His second statement forbade the Companions (may Allah be pleased with them) from punishing them with fire and it abrogated the first command, whether it was abrogated based on new divine revelation or based on the Prophet’s personal Ijtihaad (i.e., scholarly reasoning). The prohibition in this regard means that none should deliberately burn a particular person with fire.
Anyway, the Muslim army could not find the two men in question, and afterward Habbaar embraced Islam and lived until the reign of Mu‘aawiyah(may Allah be pleased with him), but no further information was reported about the other man. His name was not recorded among the Companions’ names (in the Sunnah books); he may have died as a disbeliever.
It is deduced from the hadeeth that it is permissible to judge a situation based on one’s personal reasoning and then change one’s judgment afterward.
It is also inferred therefrom that it is prohibited to burn someone with fire.
It is deduced therefrom that Sunnah texts may abrogate one another.
It is also inferred that it is permissible for someone to bid farewell to the elite people in one’s town before traveling, and his companions may bid farewell to him as well..

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

| Hadiths

AbooUsayd Al-Saa‘idee(may Allah be pleased with him) said: On the day (of the battle) of Badr when we stood in rows against (the army of) Quraysh and they stood in rows against us, the Prophet ﷺsaid, "When they do come near you, throw arrows at them." .

Anas ibn Maalik (may Allah be pleased with him) narrated: AbooTalhah and the Prophetﷺ used to shield themselves with one shield. AbooTalhah(may Allah be pleased with him) was a good archer, and when he threw (his arrows) the Prophetﷺwould look at the target of his arrows. .