Jaabir ibn ‘Abdullaah(may Allah be pleased with him) narrated:
When it was the day (of the Battle) of Badr, prisoners of war were brought including Al-Abbaas who was undressed. The Prophetﷺ looked for a shirt for him. It was found that the shirt of ‘Abdullaah ibn Ubayy would do, so the Prophetﷺ let him wear it. That was the reason why the Prophetﷺ took off and gave his own shirt to ‘Abdullaah. The narrator adds, "He had done the Prophetﷺsome favor for which the Prophet ﷺ liked to reward him.”.

Commentary :
The Prophet ﷺ was considerate of people’s different conditions, rewarded their acts of kindness in kind, and did not repay evil in kind.
‘Abdullaah ibn Ubaiyy ibn Salool was the leader of hypocrites in Al-Madeenah who inwardly nursed enmity towards the Prophet ﷺ and Muslims (while proclaiming otherwise). However, this did not dishearten the Prophet ﷺ to reward him for some good things he did.
In this hadeeth, Jaabir ibn ‘Abdullah narrated that Al-‘Abbaas ibn ‘Abd Al-Muttalib(may Allah be pleased with them)was taken prisoner by the Muslims in the Battle of Badr, which took place between the Muslims and the disbelievers (of Quraysh) from Makkah in 2 A.H. and was brought to the Prophet ﷺ while being undressed. Heﷺ looked for a shirt for him and could not find any except that of ‘Abdullaah ibn Ubayy, so the Prophetﷺ let him wear it. As a reward, the Prophetﷺ took off and gave his own shirt to ‘Abdullaah’s son after his death to be shrouded in it. He ﷺ did so to reward his favor to Al-‘Abbaas(may Allah be pleased with him), and he ﷺ also led his funeral prayer, and came to his grave as requested by his son ‘Abdullaah ibn ‘Abdullaah ibn Ubayy(may Allah be pleased with him). It was also said that the Prophet ﷺ did so for the sake of his son, ‘Abdullaah ibn ‘Abdullaah ibn Ubayy(may Allah be pleased with him), out of the Prophet’s compassion for all Muslims and to console his son ‘Abdullaah, who was a righteous man, and also to win the hearts of the Khazraj tribe, for he was their chief.
It is deduced from the hadeeth that Muslims should treat their prisoners of war kindly and provide them with the needed clothes.
It is also inferred therefrom that it is permissible to reward favors to one’s relatives if they were done for his own sake and not at the request of such relatives.
It is also deduced that the reward of favors may be given to a person during his lifetime or after his death..

3010

AbooHurayrah(may Allah be pleased with him) narrated that the Prophetﷺ said, "Allah, Exalted is He, wonders at those people who will enter Paradise in chains!”
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Commentary :
Allah, Exalted is He, conferred His grace, mercy, and generosity on His servants, and promised Paradise to those who embrace Islam, sincerely believe in and obey Him. It is odd that there should be people who reject Islam at first yet may be compelled (by circumstances) to embrace it, and afterwards become good and sincere Muslims, earn the pleasure of Allah, Exalted is He, and enter Paradise!
In this hadeeth, the Prophet ﷺ stated that Allah, Exalted is He, wonders at those people who will enter Paradise in chains! This means that such people would be taken prisoners by Muslims and chained. After being edified on Islam and learning that it is the true religion of Allah, Exalted is He, they would willingly embrace Islam, and thus would be admitted to Paradise. It was also said that they may be compelled (by circumstances) to embrace Islam and this would be the reason for their entering Paradise. Another possible meaning is that the hadeeth refers to the Muslims taken prisoner by the disbelievers who died in such a state or got killed by them and were resurrected in such a state. He ﷺ referred to their resurrection (in the very state in which they died) with the reference to entering Paradise because it is authentically reported that they shall enter it after their resurrection.
The hadeeth affirms the divine attribute of ‘wondering’ with respect to Allah, Exalted is He, in a manner that befits Him. We are enjoined to affirm such divine attributes exactly as the Prophet ﷺ affirmed them, without Tahreef (i.e., distortion), Takyeef (i.e., trying to describe "how" an Attribute is, e.g., to say: How is Allah's Face?), Tashbeeh and Tamtheel (i.e., likening Allah to His creation), or Ta‘teel (i.e., denial)..

3012

Al-Sa‘b ibn Jaththaamah(may Allah be pleased with him) narrated that the Prophetﷺpassed by me at a place called Al-Abwaa’ or Waddaan andwas asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. The Prophetﷺreplied, "They (i.e., women and children) are from them (i.e., pagans)." I also heard the Prophetﷺ saying, "The institution of Himaa (i.e., preserves and protected areas) is invalid except what belonged to Allah, Exalted is He, and His Messenger ﷺ.”
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Commentary :
This hadeeth establishes various rules and principles, including that what is essential to performing a religious obligation may not be neglected or avoided. Muslims sometimes needed to attack their enemies at night, availing themselves of the element of surprise to achieve victory.These night attacksare deemed allowable, despite the fact thatthey may result in accidently killing non-combatants, such as women and children.These types of people generally may not be killed on the battlefield as per the Islamic law. The Prophet ﷺ gave permission for night attacks, as narrated by Al-Sa‘b ibn Jaththaamah(may Allah be pleased with him). The Prophetﷺpassed by him at a place called Al-Abwaa’ or Waddaan, places in Makkah; the first is 200 km from Makkah and 170 km from Al-Madeenah, and the distance between the two places is about 8 miles. He (may Allah be pleased with him) asked the Prophet ﷺ whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger, for Muslims would not be able to identify women and children at night. The Prophetﷺreplied, "They (i.e., women and children) are from them (i.e., pagans)." It means that Muslims bear no sin for accidently killing or harming non-combatants if they were mixed with the combatants.In such cases there may be no other way to target the combatants without killing or harming the non-combatants. It goes without saying that the hadeeth does not mean that Muslims are allowed to target non-combatants (women and children) deliberately, because the Prophet ﷺ forbade killing women and children (on the battlefield). However, when the necessity warrants it, it is inevitable.
In the version of the hadeeth recorded by Ahmad, Al-Zuhree stated that the Prophet ﷺ forbade such an act afterward, referring to his prohibition during the Battle of Hunayn, meaning that he ﷺstrictly forbade killing women and children in war (at that battle) after it was deemed allowable (in the specified situation).
Al-Sa‘b ibn Jathaamah(may Allah be pleased with him) also said that he heard the Prophetﷺ saying, "The institution of Himaa (i.e., preserves and protected areas) is invalid except what belonged to Allah, Exalted is He, and His Messenger ﷺ.” The Himaa refers to the preserves and protected areas to which people and cattle are denied access to allow the grass therein to grow, and afterward they would be allocated by the ruler for grazing the animals given as part of the Zakaah funds, for instance. It is impermissible for anyone to declare such preserves and protected areas as Himaa except with the permission of Allah, Exalted is He, and His Messenger ﷺ, and his deputies who must act in accordance with the permission of Allah, Exalted is He, and His Messenger ﷺ, within the scope of need and for the benefit of Muslims.
The Prophet ﷺ allocated a Himaafor the horses kept for Jihaad purposes and for the camels given in Zakaah. ‘Umar ibn Al-Khattaab(may Allah be pleased with him)also allocated a Himaa for the camels given in Zakaah and horses used in Allah’s Cause. The Imaam or ruler may do what he believes to be in the interests of keeping the horses (used for Jihaad purposes) strong, provided that it would not make things hard for people and be at the expense of public pastures. This proves that the use of (public) lands is determined by the rulers only..

3014

‘Abdullaah(may Allah be pleased with him) narrated:
During some of the Ghazawaat (i.e., battles) of the Prophetﷺa woman was found killed. Allah's Messenger ﷺdisapproved the killing of women and children.
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Commentary :
Allah, Exalted is He, did not legislate fighting against the disbelievers as a means of retaliation or oppression. Rather, Jihaadwas legislated to subdue the forces of polytheism and tyranny that prevent people from embracing Tawheed (i.e., Islamic monotheism), attaining deliverance from the punishment of Allah, Exalted is He, and earning His pleasure. This makes fighting a manifestation of mercy, not punishment, and for this reason the Prophet ﷺ forbade the killing of women and young boys, as shown in this hadeeth. ‘Abdullaah ibn ‘Umar (may Allah be pleased with him) narrated that during one of battles of the Prophetﷺ,a woman was found killed. Allah's Messenger ﷺdisapproved the deliberate killing of women and children, because they do not fight against Muslims, and the purpose of fighting is subduing the combatants to convey the message of Islam, the true religion of Allah, to all people.
It is noteworthy that if women and children are mixed with the disbelieving fighters and combatants and there is no way to get to them except by killing these women and children, Muslims bear no sin for that, because this would be accidental and not deliberate. It is also allowable for Muslim fighters to kill the combatant women and children who partake in fighting against them.
It is deduced from the hadeeth that Muslims should target and kill the combatant men in the disbelievers’ army.
It is inferred therefrom that Islam laid down the guidelines and rules governing matters of war, and considerately took into account the rights of the non-combatant women and children, and those who take the same ruling.
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3017

‘Ikrimah narrated that ‘Alee (may Allah be pleased with them)burnt some people and this news reached Ibn ‘Abbaas(may Allah be pleased with them), who said, "Had I been in his place I would not have burnt them, as the Prophetﷺ said, 'Do not punish (anybody) with Allah's Punishment.' No doubt, I would have killed them, for the Prophetﷺsaid, 'If somebody (a Muslim) discards his religion (i.e., apostatize), kill him.’”.

Commentary :
Allah, Exalted is He, decreed that burning with fire as a punishment should be exclusive to Him.
In this hadeeth, ‘Ikrimah narrated that ‘Alee (may Allah be pleased with them) burnt some people, the Saba’eeyyah (i.e., the followers of ‘Abdullah ibn Saba’) whoapostatized and claimed that ‘Alee (may Allah be pleased with him) was their Lord! Verily, Allah, Exalted is He, is far Above their false claims. ‘Alee (may Allah be pleased with him) gathered them and burnt them by fire to emphasize the gravity and heinousness of such a crime, and severely punish them for such false claims and Shirk (i.e., associating patterners with Allah). This was a specific incident and the punishment was decided based on the Ijtihaad (i.e., scholarly reasoning) of ‘Alee (may Allah be pleased with him).Some Companions (may Allah be pleased with them) disapproved of it including Ibn ‘Abbaas(may Allah be pleased with them). When this news reached him, he said, "Had I been in his place, I would not have burnt them, as the Prophetﷺ said, 'Do not punish (anybody) with Allah's Punishment (i.e., burning with fire),'” which is exclusive to Allah, Exalted is He, and stated that he would have settled for killing them, for the Prophetﷺsaid, “If somebody (a Muslim) discards his religion (i.e., apostatizes), kill him.” This means that if a Muslim apostatizes and gives up Islam, he should be killed for apostasy, provided that the due conditions are met, and only the Imaam or ruler is entitled to execute this punishment.
It was also said that the prohibition of burning with fire as a punishment does not mean that it is impermissible but is rather meant as a manifestation of the enjoined humbleness. The permissibility is evidenced by the fact that the Prophet ﷺpierced the eyes of the shepherds from ‘Uraynah tribe with fire (branding their eyes with heated iron in retribution for doing the same to their victims), as authentically reported in Saheeh Al-Bukhaaree and Saheeh Muslim.
The hadeeth highlights the virtues of Ibn ‘Abbaas(may Allah be pleased with them) and his vast knowledge and understanding of the Prophet’s statements.
The hadeeth also underlines the becoming etiquette towards thoseholding dissenting opinions.
It is deduced from the hadeeth that burning with fire as a punishment is prohibited..

3019

AbooHurayrahh(may Allah be pleased with him) narrated:
I heard Allah's Messenger ﷺ saying, "An ant bit a Prophet of Allah once, and he ordered that the place of the ants be burnt. So, Allah, Exalted is He, inspired to him, 'It is because one ant bit you that you burnt a nation amongst the nations that glorify Allah?".

Commentary :
Islam preaches mercy to all Allah’s Creation: human beings, Jinn, animals, and birds. It enjoins Muslims to show mercy to all creatures and forbids them from vainly killing living beings for no real benefit. Moreover, it fosters people’s interests and protects them from loss and harm. This is why Allah, Exalted is He, admonished one of His Prophets for burning the place of the ants because one ant had bitten him. The Prophetﷺ said, "An ant bit a Prophet of Allah once, and he ordered that the place of the ants be burnt. So, Allah, Exalted is He, inspired to him, 'It is because one ant bit you that you burnt a nation amongst the nations that glorify Allah?’" This means that he ordered a whole nation that glorified Allah, Exalted is He, to be burnt because of one ant that had bitten him!
It should be noted that Allah, Exalted is He, admonished this Prophet for doing Khilaaf Al-Awlaa (i.e., an undesirable, yet permissible act that is not the best choice from a number of alternatives, contradicting that which is most appropriate and what is religiously superior under ordinary circumstances). This means that it would have been better for him to punish only the ant that had bitten him, and were he to do so, Allah, Exalted is He, would not have admonished him. However, He admonished him for exceeding the proper limits and burning the whole colony of ants!
It is deduced from the hadeeth that the punishment must be in proportion to the crime committed and must not be executed on anyone other than the perpetrator.
The hadeeth also highlights the gravity of burning living beings with fire..

3024

SaalimAboo Al-Nadr (the freed slave of ‘Umar ibn 'Ubaydullaah) said:
I was ‘Umar's clerk. Once ‘Abdullaah ibn AbeeAwfaa wrote a letter to ‘Umar (may Allah be pleased with them) when he proceeded to Al-Harooriyah. I read in it that Allah's Messenger ﷺ in one of his military expeditions against the enemy, waited till the sun declined and then he got up amongst the people saying, "O people! Do not wish to meet the enemy, and ask Allah for safety, but when you face the enemy, be patient, and remember that Paradise is under the shades of swords." Then he ﷺ said, "O Allah, the Revealer of the Holy Book, the Mover of the clouds, and the Defeater of the clans (i.e., in the Battle of the Trench), defeat them, and grant us victory over them."
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Commentary :
Wellbeing is one of the great blessings for which a person should constantly ask Allah, Exalted is He.
In this hadeeth, SaalimAboo Al-Nadr (the freed slave of ‘Umar ibn 'Ubaydullaah), who was ‘Umar's clerk, narrated that he once read a letter from ‘Abdullaah ibn AbeeAwfaa to ‘Umar ibn ‘Ubaydullah(may Allah be pleased with them) when he was proceeding to Al-Harooriyah. ‘Abdullaah ibn AbeeAwfaa(may Allah be pleased with him) was the commander of the army sent to fight against the Khawaarij (Kharijites), also known as Al-Harooriyah, during the reign of ‘Alee ibn AbooTaalib(may Allah be pleased with him). Al-Harooriyah was a name given to a deviant sect of the Kharijites attributed to Harooraa, a town near Kufa, where the Kharijites first gathered. The letter read that the Prophet ﷺ, in one of his military expeditions against the enemy, waited till the sun declined, avoiding the extreme heat of the sun, and then he got up amongst the Muslim fighters saying, "O people! Do not wish to meet the enemy,” and the prohibition in this regard is because one does not know what he would do, and whether or not he would survive, and because people’s abilities to patiently endure calamities vary, and also because wellbeing and safety are the ultimate attainments. He ﷺ also forbade Muslims from wishing to meet the enemy because it can involve arrogance, reliance on one’s personal abilities, and placing one’s trust in the effectiveness of the available means or material power (rather than relying on Allah, Exalted is He). Moreover, it implies underestimation of the enemy and belittling their power, which is contrary to the enjoined precaution and prudence. He ﷺ added, “and ask Allah for safety and wellbeing,” which is a general and all-inclusive term that incorporates protection from all harms and evils befalling a person’s body, property, family and loved ones in the worldly life and Hereafter. The Prophet ﷺ urged Muslims to ask Allah, Exalted is He, specifically for wellbeing on that occasion because a person is (more) vulnerable to injuries and adversities during wartime. He ﷺ added, “but when you face the enemy, be patient,” because it is incumbent on Muslims to adhere to patience and endurance during wartime as long as it is within their capacity, and those who keenly adhere to patience are rewarded with victory. The Prophet ﷺ also said: “and remember that Paradise is under the shades of swords." This means that meeting the enemies of Islam and Muslims and fighting against them is one of the keymeans of entering Paradise. Afterward, he ﷺ implored Allah, Exalted is He, for victory. He ﷺ said, "O Allah, the Revealer of the Holy Book,” meaning the Quran, “the Mover of the clouds,” meaning the One who causes the rain to descend, the wind to blow, and the like, “and the Defeater of the clans (i.e., in the Battle of the Trench),” meaning the disbelievers from various clans who joined forces in the Battle of the Trench to eradicate Islam and the Muslims. Allah, Exalted is He, defeated them with a strong wind, and the Muslims did not even have to fight them off, “defeat them, and grant us victory over them.” In this statement, the Prophet ﷺreferred to what is mentioned the Quran, in the ayah that reads (what means): {Fight them; Allah will punish them by your hands and will disgrace them and give you victory over them and satisfy the breasts of a believing people.} [Quran 9:14]. He ﷺ also mentioned the moving of the clouds, in reference to Allah’s Power in causing the wind to blow and the clouds to move as He wills and causing rain whenever He wills. This indicates Allah’s Power in aiding the Muslim fighters by causing their movement, i.e., striving and fighting against the disbelievers, and putting the disbelievers’ movement to a halt and safeguarding Muslims from their harm; his mention of Allah’s Power in causing rain also indicates His bestowal of victory over their enemies, killing them, and taking spoils of war. All the while,withholding rain resemblesthe Muslims’ defeat and failure to kill their enemies or obtain spoils of war. He ﷺ also made mention of defeating the ‘clans,’imploring Allah, Exalted is He, to bestow His grace in that battle as He did in the Battle of the Trench, and reminding Muslims to rely solely on Allah, Exalted is He, and to believe that nothing comes to pass except by His will.
The hadeeth forbids Muslims from wishing for meeting the enemy and going to war, and this is different from aspiring to martyrdom.
It is deduced from the hadeeth that when Muslims meet their enemies, it is incumbent on them to adhere to patience.
It is also inferred therefrom that it is allowable to supplicate Allah, Exalted is He, to defeat and destroy the disbelievers.
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3029

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺ said: "War is deceit"..

Commentary :
A person may be allowed to do at a time of war what isn’t generally allowed in other situations, including: resorting to deceit, meaning Tawriyyah (i.e., indirect speech; when a speaker says something that has an apparent meaning that the listener would understand, and another hidden meaning, and the speaker’s intention is this hidden meaning, except that he concealed it with that apparent and immediate meaning that first comes to the listener’s mind) and lying, if needed, because war is deceit, as the Prophet ﷺ described it,as narrated by AbooHurayrah(may Allah be pleased with him).
It was also said that it is allowable to resort to deceit at times of war whenever possible, to realize significant benefits for Muslims. When Muslims exhaust all means of deceit at times of war, they should then opt for fighting. It was also said that when one is deceived once at time of war, it incurs his destruction for good, and there is no way back from it.
It is deduced from the hadeeth that it is allowable for a Muslim to tell a lie and speak contrary to the truth to display strength and motivate his fellows with the aim of demoralizing the enemy or lie to their enemies to deceive them. It was narrated on the authority of Asmaa’ bintYazeed(may Allah be pleased with her)that the Prophet ﷺ said: “It is not lawful to lie except in three cases: a man tells his wife something (untrue) to please her, to lie during war, and to lie in order to bring peace between disputing people.”.

3035

Jareer(may Allah be pleased with him) narrated:
Allah's Messenger ﷺdid not screen himself from me since my embracing Islam, and whenever he ﷺ saw me, he would receive me with a smile. Once I told him that I could not sit firm on horses. He ﷺ stroke me on the chest with his hand and said, "O Allah! Make him firm and make him a guiding and a rightly guided man."
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Commentary :
The hadeeth highlights the merits of Jareer ibn ‘Abdullaah(may Allah be pleased with him). He (may Allah be pleased with him)narrated that the Prophet ﷺdid not screen himself from him since he embraced Islam, meaning that he ﷺ did not deny him access to his house or gatherings, even though he (may Allah be pleased with him) was a young man. Whenever he (may Allah be pleased with him) requested permission to enter his house, he ﷺ granted him permission and he ﷺ always met him with a smile, and this reflects the Prophet’s kindness towards his Companions (may Allah be pleased with them). Jareer(may Allah be pleased with him)was held in high regard by his people, and therefore the Prophet ﷺ respected that, and held him in high regard as well. Jareer(may Allah be pleased with him) once complained to the Prophet ﷺ that he would fall down from his horse or feared to fall down from it when it ran. He (may Allah be pleased with him) said: “Once I told him that I could not sit firmly on horses. He ﷺ stroked me on the chest with his hand and said, "O Allah! Make him firm and make him a guiding and a rightly guided man.” Henceforth, Jareer(may Allah be pleased with him) did not fall down from his horse. Another version recorded by Al-Bukhaaree reads, “… and make him guided and a source of guidance (to others).”
It is deduced from the hadeeth that the Companions (may Allah be pleased with them) always hastened to inform the Prophet ﷺ of all their affairs, seeking his advice and supplication.
It is also inferred therefrom that meeting people with a smile is part of the Prophets’ considerate attitude towards people; it indicates humbleness and fosters mutual affection.
The hadeeth highlights the virtues of chivalry and horse riding, being essential skills for every noble man and chief.
It is inferred from the hadeeth that there is no harm for a scholar or Imaam (i.e., ruler) to touch the person to whom he is referring whether he is the addressee or otherwise.
The hadeeth underlines amethod to win people’s hearts..

3039

Al-Baraa’ ibn ‘Aazib(may Allah be pleased with him) narrated:
The Prophetﷺ appointed ‘Abdullaah ibn Jubayr as the commander of the infantry men (archers), who were fifty on the day (of the battle) of Uhud. He ﷺ instructed them, "Stick to your place, and do not leave it even if you see birds snatching us, till I send for you; and if you see that we have defeated the disbelievers and made them flee, even then you should not leave your place till I send for you." Then the disbelievers were defeated. By Allah, I saw the women fleeing lifting up their clothes revealing their leg-bangles and their legs. So, the Companions of ‘Abdullaah ibn Jubayr said, "The spoils of war! O people, the spoils of war! Your companions have become victorious, what are you waiting for now?" ‘Abdullaah ibn Jubayr(may Allah be pleased with him) said, "Have you forgotten what Allah's Messenger ﷺ said to you?" They replied, "By Allah! We will go to the people (i.e., the enemy) and collect our share from the spoils of war." But when they went to them, they were forced to turn back defeated. At that time Allah's Messenger ﷺin their rear was calling them back. Only twelve men remained with the Prophetﷺ and the disbelievers martyred seventy men from us. On the day (of the battle) of Badr, the Prophetﷺ and his Companions (may Allah be pleased with them) had caused the Pagans to lose 140 men, seventy of whom were captured and seventy were killed. Then AbooSufyaan asked thrice, "Is Muhammad present amongst these people?" The Prophetﷺ ordered his Companions (may Allah be pleased with them) not to answer him. Then he asked thrice, "Is the son of AbooQuhaafah present amongst these people?" He asked again thrice, "Is the son of Al-Khattaab present amongst these people?" He then returned to his companions and said, "As for these (men), they have been killed." ‘Umar (may Allah be pleased with him) could not control himself and said (to AbooSufyaan), "You told a lie, by Allah! O enemy of Allah! All those you have mentioned are alive and sound, and the thing which will make you unhappy is still there." AbooSufyaan said, "Our victory today is a counterbalance to yours in the Battle of Badr, and in war (the victory) is always undecided and is shared in turns by the belligerents, and you will find some of your (killed) men mutilated, but I did not urge my men to do so, yet I do not feel sorry for their deed" After that he started reciting cheerfully, "O Hubal, be high! On that the Prophetﷺ said (to his companions), "Why do not you answer him back?" They said, "O Allah's Messenger ﷺ What shall we say?" He ﷺ said, "Say, Allah is Higher and more Sublime." (Then) AbooSufyaan said, "We have the (idol) Al-‘Uzzaa, and you have no ‘Uzzaa." The Prophet ﷺ said (to his Companions), "Why do not you answer him back?" They asked, "O Allah's Messenger ﷺ!What shall we say?" He ﷺ said, "Says Allah, Exalted is He, is our Helper and you have no helper.”
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Commentary :
Uhud is one of the mountains of Al-Madeenah, four kilometers from the Prophet’s Mosque, where the Battle of Uhud took place in Shawwal 3 A.H. between the Muslims and Quraysh.
In this hadeeth, Al-Baraa’ ibn ‘Aazib(may Allah be pleased with him) narrated that the Prophet ﷺ appointed ‘Abdullaah ibn Jubayr(may Allah be pleased with him) as the commander of the archers, who were fifty, at the Battle of Uhud. He ﷺ instructed them, "Stick to your place, and do not leave it even if you see birds snatching us,” meaning that even if we got killed and birds started eating our flesh, do not leave your posts, “till I send for you; and if you see that we have defeated the disbelievers and made them flee, even then you should not leave your place till I send for you." This was a stern warning against disobeying the Prophet’s command, to emphasize the gravity of the situation, and the importance of guarding Muslims from the top of the mountain lest the disbelievers should seize the opportunity and defeat them.
The battle started and the disbelievers were defeated. Al-Baraa’ (may Allah be pleased with him) even said: “By Allah, I saw the women,” meaning with the disbelievers, “fleeing,” in a hurry so much that they were, “lifting up their clothes revealing their leg-bangles and their legs.”
On seeing that, the companions of ‘Abdullaah ibn Jubayr(may Allah be pleased with him), the very men whom the Prophet ﷺ sternly warned against leaving their places, said, "The spoils of war! O people, the spoils of war! Your companions have become victorious, what are you waiting for now?" They noticed that the defeated soldiers were trying to take their properties and flee (and therefore hastened to take the spoils of war). ‘Abdullaah ibn Jubayr(may Allah be pleased with him) reminded them of the Prophet’s command and warning against leaving their place, but they still insisted on leaving and taking the spoils of war. When they reached the spoils of war, they were confused and did know where to go, as a punishment for their disobedience to the Prophet’s command andwere forced to turn back defeated. At that time Allah's Messenger ﷺ wasin their rear, calling them back. Only twelve men remained with the Prophetﷺ, and it was also said fourteen, including: Aboo Bakr, ‘Umar, ‘Alee, ‘Abd Al-Rahmaan ibn ‘Awf, Sa‘d ibn AbeeWaqqaas, Talhah ibn ‘Ubaydullaah, Al-Zubayr ibn Al-‘Awwaam, Aboo ‘Ubaydah ibn Al-Jaraah(may Allah be pleased with them), from the emigrants; Al-Hubaab ibn Al-Munthir, AbooDujaanah, ‘Aasim ibn Thaabit ibn Abee Al-Aflah, Al-Haarith ibn Al-Summah, Usayd ibn Hudayr, and Sa‘d ibn Mu‘aadh(may Allah be pleased with them), from the Ansaar, and Sahl ibn Hunayf(may Allah be pleased with him) was also said to be among them.
The disbelievers killed seventy Muslim men including Hamzah ibn ‘Abd Al-Muttallib(may Allah be pleased with him), the Prophet’s uncle, and he was killed at the hands of Wahshee, the slave of Jubayr ibn Mut‘im. On the day (of the battle) of Badr, the Prophetﷺ and his Companions (may Allah be pleased with them) had caused the pagans to lose 140 of their men, seventy of whom were captured, and seventy of whom were killed.
After the battle ended, AbooSufyaan, who was a disbeliever then, asked thrice, "Is Muhammad present amongst these people?" The Prophetﷺ ordered his Companions (may Allah be pleased with them) not to answer him. Then he asked thrice, "Is the son of AbooQuhaafah present amongst these people?" He asked again thrice, "Is the son of Al-Khattaab present amongst these people?" He then returned to his companions and said, "As for these (men), they have been killed." ‘Umar (may Allah be pleased with him) could not control himself and said (to AbooSufyaan), "You have lied, by Allah! O enemy of Allah! All those you have mentioned are alive and sound, and the thing which will make you unhappy is still there." ‘Umar’s response despite the Prophet’s command was motivated by his zeal for the Prophet ﷺ lest the disbelievers believe that he ﷺ was killed and his Companions (may Allah be pleased with them) were weak, yet it did not actually imply disobedience; his act was rather rewardable, since the Prophet ﷺ commanded the Companions (may Allah be pleased with them) afterward to answer AbooSufyaan. The Prophet’s second command constituted a tacit approval of ‘Umar’s response, because it served the best interests of Muslims. Thereupon, AbooSufyaan said, "Our victory today is a counterbalance to yours in the Battle of Badr, and in war (the victory) is always undecided and is shared in turns by the belligerents, and you will find some of your (killed) men mutilated,” by the breaking of their noses, the splitting open of their stomachs, and the like, all of which is prohibited in Islam as delineated in the Islamic etiquette of war. AbooSufyaan stated that he did not disapprove of his soldiers’ acts and the mutilation of Muslims’ dead bodies, being their enemies. Afterward, he started reciting some rhymingRajaz verses (i.e., poetic verses composed in a meter used in classical Arabic poetry called Rajaz) cheerfully, "O Hubal, be high!” Hubal was the name of the idol placed inside the Ka‘bah and was worshipped by the pagans of Makkah. On that the Prophetﷺ commanded his Companions (may Allah be pleased with them) to answer back and say, "Say, Allah is Higher and more Sublime." The Prophet ﷺ commanded them to respond to AbooSufyaan because he ﷺwas commissioned to raise the word of Allah (i.e., His religion) high and proclaim it. When AbooSufyaan said what he said, he ﷺ could not remain silent and had to raise the word of Allah high and proclaim it. In the response, the Prophet ﷺ emphasized that Muslims believe that Allah, Exalted is He, is Greater and Higher than all these idols worshipped by the pagans.
(Then) AbooSufyaan said, "We have the (idol) Al-‘Uzzaa, and you have no ‘Uzzaa." Al-‘Uzzaa was the name of one of their idols, and it was also said that it was the name of a tree worshipped by the people of Ghatafaan. The Arabic word ‘Uzzaa denotes glory and pride, suggesting that the pagans had a god that was their source of glory and pride, unlike Muslims. Thereupon, the Prophet ﷺ commanded Muslims to respond by saying, Says Allah, Exalted is He, is our Helper and you have no helper.” Meaning that Allah, Exalted is He, is the ultimate source of help and He bestows upon the believers victory and support, and deserts the disbelievers whose idols cannot avail them anything nor grant them support. AbooSufyaan could not say anything more and remained silent. The Prophet ﷺ did not answer back to him personally,and his refined status was vastly superior to AbooSufyaan’s; instead,he commanded the Companions (may Allah be pleased with them) to answer to him.
The hadeeth highlights the gravity of disobeying the Prophet’s commands, for it incurs loss and defeat.
It also underlines that when Muslims disobey Allah, Exalted is He, and His Messenger ﷺ, they would be the same as the non-Muslims and in the event of a confrontation between the two parties, the ones who avail themselves of the worldly material means (numerical superiority, arms, and strength) win (i.e., Muslims will be deprived of the support of Allah, Exalted is He).
It is inferred from the hadeeth that Muslims are required to avail themselves of the worldly material means leading to victory,and also duly rely on Allah, Exalted is He.
It is deduced therefrom that soldiers are enjoined to obey their commander, for disobeying his commands is one of the key reasons for defeat and loss.
The hadeeth highlights the virtues of Aboo Bakr and ‘Umar (may Allah be pleased with them), and their special status in the Prophet’s heart.
.

3040

Anas (may Allah be pleased with him) narrated:
Allah's Messenger ﷺ was the (most handsome), most generous and the bravest of all people. Once the people of Al-Madeenah got frightened, having heard an uproar at night. So, the Prophetﷺ met the people while he was riding an unsaddled horse belonging to AbooTalhah(may Allah be pleased with him) and carrying his sword (slung over his shoulder). He ﷺ said (to them), "Do not get scared, do not get scared." Then he ﷺ added, "I found it (i.e., a horse that was) very fast.”.

Commentary :
Courage is a praiseworthy quality and the Prophet ﷺwas characterized by outstanding courage, reflected in many incidents throughout his lifetime.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) narrated that the Prophet ﷺ was the most handsome person and had the best moral character; he ﷺ was the most generous and the bravest of all people; he ﷺ never fled from the battlefield, and steadfastly faced his enemies. Anas (may Allah be pleased with him) listed only these three qualities, because they are consideredfrom the key human virtues. Anas (may Allah be pleased with him) related an incident that reflected the Prophet’s remarkable courage. Once the people of Al-Madeenah got frightened, having heard an uproar at night. Frightened, they headed towards the source of the sound, and the Prophetﷺ met the people while he was riding an unsaddled horse belonging to AbooTalhah(may Allah be pleased with him) and carrying his sword (slung over his shoulder). He ﷺ had gone and investigated the matter and was on his way back when he ﷺ met them. He ﷺ said to them, to calm them down, "Do not get scared, do not get scared." Then he ﷺ added, "I found it (i.e., a horse that was) very fast.”
It was said that the horse in reference was awfully slow, but when the Prophet ﷺ rode it, it became very fast, by the blessing of the Prophet ﷺ. In the hadeeth, the Prophet ﷺ likened the fast horse to the sea; the Arabic word used in the hadeeth is Bahr, meaning sea, to indicate its speed and the rider’s comfort as smooth as a boat ride.
The hadeeth underlines the noble qualities with which Allah, Exalted is He, endowed His Messenger ﷺ.
It is deduced from the hadeeth that it is allowable for a Muslim to go alone to (investigate dangerous situations and) spy on the enemy as long as it is not certain that it would incur his destruction.
It is deduced that it is allowable to ride a horse without a saddle.
It is also inferred therefrom that it is permissible to borrow a horse to ride it to partake in Jihaad.
The hadeeth urges Muslims to bear glad tidings to people after the reasons of their fear are eliminated. .

3045

AbooHurayrah(may Allah be pleased with him) reported:
Allah's Messenger ﷺ sent ten men on a military expedition to spy on the enemies under the leadership of ‘Aasim ibn Thaabit Al-Ansaaree, the grandfather of ‘Aasim ibn ‘Umar Al-Khattaab(may Allah be pleased with them). They proceeded till they reached Had’ah, a place between ‘Usfaan, and Makkah, and their news reached a branch of the tribe of Hudhayl called BaneeLihyaan. About two-hundred men, who were all archers, hurried to follow their tracks till they found the place where they had eaten dates that they had brought with them from Al-Madeenah. They said, "These are the dates of Yathrib (i.e., Al-Madeenah), "and continued following their tracks. When ‘Aasim and his companions (may Allah be pleased with them) saw their pursuers, they went up a high place and the disbelievers circled them. The disbelievers said to them, "Come down and surrender, and we promise and guarantee you that we will not kill any one of you." ‘Aasim ibn Thaabit(may Allah be pleased with him), the leader of the military expedition, said, "By Allah! I will not come down to be under the protection of disbelievers. O Allah! Convey our news to Your Prophet ﷺ. Then the disbelievers threw arrows at them till they were martyred ‘Aasim along with six other men, and three men came down accepting their promise and convention, and they were Khubayb Al-Ansaaree and Ibn Dathinah and another man. So, when the disbelievers captured them, they undid the strings of their bows and tied them. Then, the third (of the captives) said, "This is the first betrayal. By Allah! I will not go with you. No doubt these, namely the martyred, have set a good example to us." So, they dragged him and tried to compel him to accompany them, but as he refused, they killed him. They took Khubayb and Ibn Dathinah with them and sold them (as slaves) in Makkah (and all that took place) after the battle of Badr. Khubaybwas bought by the sons of Al-Haarith ibn ‘Aamir ibn Nawfal ibn ‘Abd Manaaf. It was Khubayb who had killed Al-Haarith ibn ‘Aamir on the day (of the battle of) Badr. So, Khubayb remained a prisoner with those people. Al-Zuhree narrated: ‘Ubaydullaah ibn ‘Iyyaad said that the daughter of Al-Haarith had told him, "When those people gathered (to kill Khubayb) he borrowed a razor from me to shave his pubes and I gave it to him. Then he took a son of mine while I was unaware when he came upon him. I saw him placing my son on his thigh and the razor was in his hand. I got scared so much that Khubayb noticed the agitation on my face and said, 'Are you afraid that I will kill him? No, I will never do so.' By Allah, I never saw a prisoner better than Khubayb. By Allah, one day I saw him eating of a bunch of grapes in his hand while he was chained in irons, and there was no fruit at that time in Makkah." The daughter of Al-Haarith used to say, "It was a boon Allah, Exalted is He, bestowed upon Khubayb." When they took him out of the Sanctuary (of Makkah) to kill him outside its boundaries, Khubayb requested them to let him offer a two Rak‘ah prayer. They allowed him and he offered two Rak‘ahs and then said, "Had not I been afraid that you would think that I was afraid (of being killed), I would have prolonged the prayer. O Allah, kill them all with no exception." (He (may Allah be pleased with him) then recited the poetic verse, "I am being martyred as a Muslim; I do not mind how I am killed in Allah's Cause, for my killing is for Allah's Sake; and if Allah wishes, He will bless the amputated parts of a torn body." Then the son of Al-Haarith killed him. So, it was Khubayb(may Allah be pleased with him) who set the tradition for any Muslim sentenced to death in captivity, to offer a two Rak‘ah prayer (before being killed). Allah fulfilled the invocation of ‘Aasim ibn Thaabit on that very day on which he was martyred. The Prophetﷺinformed his Companions (may Allah be pleased with them) of their news and what had happened to them. Later on, when some disbelievers from Quraysh were informed that ‘Aasim had been killed, they sent some people to fetch a part of his body (i.e., his head) by which he would be recognized. (That was because) ‘Aasim had killed one of their chiefs on the day (of the battle) of Badr. So, a swarm of wasps, resembling a shady cloud, were sent to hover over ‘Aasim and protect him from their messenger and thus they could not cut off anything from his flesh.

حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ أَخْبَرَنِي عَمْرُو بْنُ أَبِي.

Commentary :
The battle of Al-Rajee‘ took place in Safar 4 A.H., and it was named after a well located between Makkah and ‘Usfaan, closer to the latter. It was a village about 80 miles (128 km) from northern Makkah on the way to Al-Madeenah.
In this hadeeth, AbooHurayrah(may Allah be pleased with him) reported that the Prophet ﷺ dispatched ten men on a military expedition. The Arabic word used in the hadeeth is Raht, which denotes a number of men below ten, and it has also been said that it was below forty. A military expedition consisted of maximum 400 men (soldiers). Their task, under the leadership of ‘Aasim ibn Thaabit Al-Ansaaree, the grandfather of ‘Aasim ibn ‘Umar Al-Khattaab on his mother’s side (may Allah be pleased with them), was to spy on the Muslims’ enemies. They proceeded till they reached Had’ah, a place between ‘Usfaan and Makkah, 7 miles away from ‘Usfaan, and their news reached a branch of the tribe of Hudhayl called BaneeLihyaan, meaning that the people of this branch knew of the military expedition. Therefore, about two-hundred men (from BaneeLihyaan), who were all archers, hurried to follow their tracks till they found the place where they had eaten dates that they had brought with them from Al-Madeenah. They said, "These are the dates of Yathrib (i.e., the old name of Al-Madeenah),” and continued following their tracks. When ‘Aasim and his companions (may Allah be pleased with them) saw their pursuers, they went up to a high place and the disbelievers circled them. During the siege, the disbelievers promised them security and guaranteed that they would not kill any one of them if they surrendered. ‘Aasim ibn Thaabit(may Allah be pleased with him), the leader of the military expedition, said, "By Allah! I will not come down to be under the protection of disbelievers,” because he (may Allah be pleased with him) knew that he could not trust them. He (may Allah be pleased with him) invoked Allah, Exalted is He, saying: “O Allah! Convey our news to Your Prophet ﷺ.” Since ‘Aasim and his companions (may Allah be pleased with them) defiantly refused to surrender, the disbelievers shot arrows at them till they were martyred. ‘Aasimand six other men (may Allah be pleased with them) were killed, and three men came down, accepting the promise of security, and they were Khubayb ibn ‘Adiyy Al-Ansaaree, Zayd ibn Al-Dathinah Al-Ansaaree and another man (may Allah be pleased with them); it was said that his name was ‘Abdullaah ibn Taariq. When the disbelievers captured them, they undid the strings of their bows and tied them. Then, the third man (of the captives, i.e., ‘Abdullaah ibn Taariq) said, "This is the first betrayal. By Allah! I will not go with you. No doubt these, namely the martyrs, have set a good example to us." So, they dragged him and tried to compel him to accompany them, but as he refused, they killed him. They took Khubayb and Ibn Dathinah with them and sold them (as slaves) in Makkah. All this took place after the battle of Badr, explaining why the disbelievers sought revenge. Khubayb was bought by one of the sons of Al-Haarith ibn ‘Aamir ibn Nawfal ibn ‘Abd Manaaf, named ‘Uqbah, AbooSirwa‘ah and his half-brother Hujayr ibn Abee ‘Ihaab (on his mother’s side). It was Khubayb who had killed Al-Haarith ibn ‘Aamir on the day of Badr. So, Khubayb remained a prisoner with the sons of Al-Haarith, and Sawfaan ibn Umayyah bought Ibn Al-Dathinah and killed him in Makkah.
‘Ubaydullaah ibn ‘Iyyaad, one of the hadeeth’s narrators, said that Zaynab bint Al-Haarith told him of what happened to Khubayb. She said that when Banee Al-Haarith gathered (to kill Khubayb), he borrowed a razor from her to shave, and she gave it to him. Her son came near Khubayb(may Allah be pleased with him) while she was unaware. She saw him placing her son on his thigh, and the razor was in his hand. She got scared so much that Khubayb noticed the agitation on her face and comforted her, saying, “Are you afraid that I will kill him? No, I will never do so.”
She also made mention of some Karaamaat (i.e.,supernatural abilities or events bestowed by Allah, Exalted is He, upon a righteous person which contradict universal norms and human standards) that happened to Khubayb(may Allah be pleased with him). She said: “By Allah, I never saw a prisoner better than Khubayb. By Allah, one day I saw him eating of a bunch of grapes in his hand while he was chained in irons, and there was no fruit at that time in Makkah.” She used to say, "It was a blessing that Allah, Exalted is He, bestowed upon Khubayb." This was one of the manifest Karaamaat conferred by Allah, Exalted is He, on him.
When they took him out of the Sanctuary (of Makkah) to kill him outside its boundaries, Khubayb(may Allah be pleased with him) requested them to let him offer a two Rak‘ah prayer. They allowed him and he offered two Rak‘ahs and then said, "Had not I been afraid that you would think that I was scared (of being killed), I would have prolonged the prayer. O Allah, kill them all with no exception,” meaning eradicate them all. He (may Allah be pleased with him) then recited the poetic verse, "I am being martyred as a Muslim; I do not mind how I am killed in Allah's Cause, for my killing is for Allah's Sake; and if Allah wishes, He will bless the amputated parts of a torn body."
He (may Allah be pleased with him) meant that he cared less about death, since he was being killed in Allah’s Cause, and Allah, Exalted is He, would bless his torn body, if He willed it. Then the son of Al-Haarith killed him in Al-Tan‘eem and crucified him. It was Khubayb(may Allah be pleased with him) who set the tradition for any Muslim sentenced to death in captivity, to offer a two Rak‘ah prayer (before being killed).
Allah, Exalted is He, answered the invocation of ‘Aasim ibn Thaabit(may Allah be pleased with him) on that very day on which he was martyred; the Prophetﷺinformed his Companions (may Allah be pleased with them) of their news and what had happened to them. ‘Aasim(may Allah be pleased with him) had killed one of the chiefs of Quraysh named ‘Uqbah ibn AbeeMu‘ayt in the Battle of Badr. When the news of ‘Aasim’s death reached the people of Quraysh, they sent some people to fetch a part of his body (i.e., his head) by which he could be recognized, to verify the news. A swarm of wasps, resembling a shady cloud, were sent to hover over ‘Aasim’s dead body and protect him from their messenger, and thus the disbelievers of Quraysh could not cut off anything from his flesh.
The hadeeth highlights a sign of the Prophethood of Muhammad ﷺ.
It also underlines that Allah, Exalted is He, protects and preserves His believing servants both during life and after death, and that attaining martyrdom does not indicate the destruction and defeat of Muslims, but is rather an honor, and an indication of their merits.
It is deduced from the hadeeth that betrayal is unbecoming of a true Muslim, even with those who betray him.
The hadeeth underlines the virtues of ‘Aasim ibn Thaabit Al-Ansaaree and Khubayb ibn ‘Adiyy(may Allah be pleased with them).
The hadeeth affirms the bestowal of Karaamaat on the allies and righteous servants of Allah, Exalted is He, and that He answers their supplications.
.

3051

Salamah ibn Al-Akwa‘ (may Allah be pleased with him) narrated:
A disbelieving spy came to the Prophetﷺwhile he was on a journey. The spy sat with the companions of the Prophetﷺ and started talking and then went away. The Prophetﷺsaid (to his companions), 'Chase and kill him.' So, I killed him. The Prophetﷺ then gave him the belongings of the killed spy (in addition to his share of the spoils of war).
.

Commentary :
Betraying Muslims and spying on them are among the worst sins and misdeeds, especially at times of war.
In this hadeeth, Salamah ibn Al-Akwa‘ (may Allah be pleased with him) narrated that a disbelieving spy came to the Prophetﷺwhile he was on a journey. It was said that this took place during the battle of Hawaazin in 8 A.H., as recorded by Muslim. The Arabic word used in the hadeeth for spy is ‘Ayn, lit. an eye, because a spy’s job is mostly related to vision.
The version of the hadeeth complied by Muslim stated that the spy came riding a red camel. He made it kneel down, extracted a strip of leather from its girth and tethered the camel with it. Then he began to eat with the people and look (curiously around). He ate with the Companions (may Allah be pleased with them) and talked with them so that he would not look suspicious. He started looking around and collecting the needed information. He learned that the Muslims were in a poor condition,in that some of them were on foot and had no riding animals. All of a sudden, he left hurriedly; he went to his camel, untethered it, made it kneel down, mounted it and urged the beast which ran off with him. The Prophetﷺsaid (to his Companions), “Chase and kill him.“ This was because leaving him unharmed would harm the Muslims, as he would convey information to the enemy and expose the Muslims’ weak points. This is contrary to messengers sent by the enemy; they may not be harmed as per the Islamic law, because they are bearers of peace and links of communication, and this reflects the beauty and graciousness of Islam.
Salamah ibn Al-Akwa‘ (may Allah be pleased with him) chased and killed the spy. The Prophet ﷺ gave him all the spy’s belongings, arms, clothes, and riding animal.
It is deduced from the hadeeth that it is allowable to kill awar spy if he comes to the Muslim lands and he is not given security.
It is also inferred therefrom that the spoils of war taken from a killed spy belong to the one who kills him
.

3059

Aslam, the freed slave of ‘Umar ibn Al-Khattaab, (may Allah be pleased with them) narrated that ‘Umar appointed a freed slave of his, called Hunayy, manager of the Himaa (i.e., preserves, protected areas, pasture devoted for grazing the animals of the Zakaah or other specified animals). He (may Allah be pleased with him) said to him, "O Hunayy! Do not oppress the Muslims and ward off their curse (invocations against you) for the invocation of the oppressed is responded to (by Allah); and allow the shepherd having a few camels and those having a few sheep (to graze their animals), and take care not to allow the livestock of ‘Abd Al-Rahmaan ibn ‘Awf and the livestock of (‘Uthmaan) ibn ‘Affaan, for if their livestock should perish, then they have their farms and gardens, while those who own a few camels and those who own a few sheep, if their livestock should perish, would bring their dependents to me and appeal for help saying, 'O Commander of the Believers! O Commander of the Believers!' Would I then neglect them? (No, of course). So, I find it easier to let them have water and grass rather than to give them gold and silver (from the Muslims' treasury). By Allah, these people think that I have been unjust to them. This is their land, and during the pre-Islamic period, they fought for it and they embraced Islam (willingly) while it was in their possession. By Him in Whose Hand my life is! Were it not for the animals (in my custody) which I give to be ridden for striving in Allah's Cause, I would not have turned even a span of their land into a Himaa.”
.

Commentary :
‘Umar ibn Al-Khattaab(may Allah be pleased with him) was an exemplary and just ruler and is still referred to as theepitome of justice and mindfulness of Allah, Exalted is He, regarding Muslims’ funds entrusted to him, and the duty of governing Muslims’ religious and worldly affairs.
In this hadeeth, the Taabi‘ee (Follower) Aslam, the freed slave of ‘Umar ibn Al-Khattaab, narrated that ‘Umar (may Allah be pleased with him) appointed a freed slave of his, called Hunayy, as the manager of the Himaa (i.e., preserves, protected areas, pasture devoted for grazing the animals of the Zakaah or other specified animals), allocated for grazing the animals (camels, horses, and other animals) of Zakaah that belonged to the Muslim Treasury, and no other animals were allowed to graze therein. ‘Umar (may Allah be pleased with him) had declared this pasture as Himaa. He (may Allah be pleased with him) said to him, "O Hunayy! Do not oppress the Muslims, and ward off their curse (invocations against you), for the invocation of the oppressed is responded to (by Allah),” as there is no veil between it and Allah, “and allow the shepherd having a few camels” below thirty, “and those having a few sheep (to graze their animals), and take care not to allow the livestock of ‘Abd Al-Rahmaan ibn ‘Awf and the livestock of (‘Uthmaan) ibn ‘Affaan,” because they were rich and owned much livestock. He (may Allah be pleased with him) did not mean that their livestock must be denied access to the Himaa in all cases, but rather when the pasture could only accommodate the livestock of one of the two parties. In this case, the owners of fewerlivestock should be given priority. This was because if the livestock of ‘Abd Al-Rahmaan ibn ‘Awf and the livestock of ‘Uthmaan ibn ‘Affaanwere denied access to the Himaa, they had their farms and gardens, while those who owned fewer camels and sheep, if their livestock were denied access, they would bring their dependents and appeal for help saying, 'O Commander of the Believers! O Commander of the Believers!' He (may Allah be pleased with him) would not let them down and would have to compensate them by paying them gold and silver to satisfy their needs. He (may Allah be pleased with him) said: “So, I find it easier to let them have water and grass rather than to give them gold and silver (from the Muslims' Treasury).” ‘Umar (may Allah be pleased with him) added: “By Allah, these people,” meaning the owners of few camels and sheep in Al-Madeenah, “think that I have been unjust to them. This is their land, and during the pre-Islamic period, they fought for it, and they embraced Islam (willingly) while it was in their possession.” This is contrary to the situation of those who embraced Islam after conquests and their lands were seized as spoils of war and Fay’ (i.e., war-gains taken by Muslims from the disbelievers without fighting), because their lands and properties were seized by force. It was acceptable for ‘Umar (may Allah be pleased with him) to do as he did because this protected pasture was uncultivated and deserted, and he (may Allah be pleased with him) declared it Himaa, for the benefit of all Muslims.
‘Umar (may Allah be pleased with him) said: “By Him in Whose Hand my life is! Were it not for the animals (in my custody) which I give to be ridden for striving in Allah's Cause,” meaning the camels and horses used for Jihaad purposes, “I would not have turned even a span of their land into a Himaa,” declaring any area as protected pasture and denying Muslims access to it.
The hadeeth underlines ‘Umar’s strength, good judgment, and compassion for Muslims.
The hadeeth warns against the supplication of theoppressed person against the oppressor.
It is deduced from the hadeeth that the pasture must not be allocated for the livestock of rich owners rather than those of the poor ones.
It is also inferred therefrom that the Imaam (i.e., ruler) may investigate different alternatives and opt for what serves the best interests of people.
It is also deduced that the Imaam should give precedence to the interests of the poor people over those of the rich.
.

3060

Hudhayfah(may Allah be pleased with him) narrated:
The Prophetﷺsaid (to us), "List the names of those people who have announced that they are Muslims." So, we listed one thousand and five hundred men. Then we wondered, "Should we be afraid (of disbelievers) although we are one thousand and five hundred in number?" No doubt, we witnessed ourselves being afflicted with such bad trials that one would have to offer the prayer alone in fear.
Al-A‘mash narrated:
"We (listed the Muslims and) found them five hundred." And AbooMu‘aawiyah said, "Between six hundred to seven hundred."
.

Commentary :
In this hadeeth, Hudhayfah ibn Al-Yamaan(may Allah be pleased with him) stated that the Prophet ﷺ commanded to make a list of the Muslims’ names at that time. It was said that this took place during the time of theHudaybiyah Treaty, and the Prophet ﷺ wanted to know the number of Muslims; should any unfortunate event happen and the Muslims had to fight, he ﷺ would know the number of Muslims and who was able to fight. The number was one thousand and five hundred men. Another version of the hadeeth reads: “five hundred,” and a third version reads: “between six hundred and seven hundred.” The Companions (may Allah be pleased with them) wondered, "Should we be afraid (of disbelievers) although we are one thousand and five hundred in number?" It seems that they(may Allah be pleased with them) could not believe the large number of Muslims at that time and believed that it was inconceivable that such a large number of men should be defeated. The version compiled by Muslim reads: “We said, ‘O Messenger of Allah, do you entertain any fear concerning us and we are (at this time) between six hundred and seven hundred (in strength).’” He ﷺ remarked: “You do not perceive; you may be put to some trials.” He (may Allah be pleased with him) said: ”We actually suffered trials so much so that some of our men were forced to offer their prayers in concealment.” This means that such confidence due to numerical superioritywas eliminated when Muslims were afflicted with fear and Fitnah (i.e., dissension and civil strife) after the Prophet’s death, so much so that some used to pray individually out of fear, despite the enormous number of Muslims at that time! Perhaps this referred to the Fitnah that took place after the Prophet’s death when some Muslims used to hide and perform the prayers in secret, fearing prominence and getting caught up in such Fitnah and wars. It was said that this was a reference to the late period of ‘Uthmaan’s reign during the tenure of some governors of Kufa, like Al-Waleed ibn ‘Uqbah, who used to delay the obligatory prayers or failed to establish them as enjoined. During this period, some devout Muslims (who were earnestly mindful of Allah, Exalted is He), used to perform the prayers in secret and then join the (delayed) congregational prayers with the governor, lest it should lead to Fitnah.
The hadeeth highlights a sign of the prophethood of Muhammad ﷺ; he foretold a future event that happened afterward, and Muslims were actually afflicted with worse situations after the lifetime of Hudhayfah(may Allah be pleased with him), during the reigns of Al-Hajjaaj and others.
Many narrations were reported with different numbers. To reconcile between the different narrations, it was said that there may have been several lists of Muslims’ names that were made on various occasions. It is also possible that the narrations mean that the number of Muslims was a total of one thousand and five hundred, including men, women, slaves, and boys, and between six and seven hundred men, and five hundred soldiers in particular. It is also possible that what is meant is that the number of Muslims was five hundred fighters from the people of Al-Madeenah in particular; six hundred to seven hundred fighters and non-fighters; and a thousand and five hundred Muslims including those living in the surrounding towns and villages.
It is deduced that it is allowable for the Imaam (i.e., ruler) to count the number of the ruled when needed to defend and protect the Muslims.
It is inferred that it is allowable to make a register of the soldiers’ names.
It is also deduced from the hadeeth that Allah, Exalted is He, afflicts His servants with punishments for their unwarranted confidence due to numerical superiority. .

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

AbooHurayrah(may Allah be pleased with him) narrated that the Prophetﷺ said, "Allah, Exalted is He, wonders at those people who will enter Paradise in chains!”
.

‘Abdullaah(may Allah be pleased with him) narrated:
During some of the Ghazawaat (i.e., battles) of the Prophetﷺa woman was found killed. Allah's Messenger ﷺdisapproved the killing of women and children.
.

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺ said: "War is deceit"..

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.”.

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

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.”.

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.’”.

Book of Hadith

| Hadiths

AbooHurayrah(may Allah be pleased with him) narrated that the Prophetﷺ said, "Allah, Exalted is He, wonders at those people who will enter Paradise in chains!” .

‘Abdullaah(may Allah be pleased with him) narrated: During some of the Ghazawaat (i.e., battles) of the Prophetﷺa woman was found killed. Allah's Messenger ﷺdisapproved the killing of women and children. .

Narrated AbooHurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said: "War is deceit"..

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.”.

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

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.”.

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.’”.

AbooHurayrah(may Allah be pleased with him) narrated that the Prophetﷺ said, "Allah, Exalted is He, wonders at those people who will enter Paradise in chains!”
.

‘Abdullaah(may Allah be pleased with him) narrated:
During some of the Ghazawaat (i.e., battles) of the Prophetﷺa woman was found killed. Allah's Messenger ﷺdisapproved the killing of women and children.
.

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺ said: "War is deceit"..