| 2 Hadiths


Hadith
3137
Narrated Jaabir (may Allah be pleased with him):Allah's Messengerﷺsaid (to me), "If the property of Bahrain had come to us, I would have given you so much and so much." But the Bahrain property did not come till the Prophetﷺhad died. When the Bahrain property came. Aboo Bakr(may Allah be pleased with him)ordered somebody to announce, "Any person who has money claim on Allah's Messengerﷺor whom Allah's Messengerﷺhad promised something, should come to us." So, I went to him and said, "Allah's Messengerﷺhad promised to give me so much and so much." Aboo Bakr scooped up money with both hands thrice for me." (The sub-narrator Sufyaan illustrated this action by scooping up with both hands and said, "Ibn al-Munkadir, another sub-narrator, used to illustrate it in this way.") Narrated Jaabir (may Allah be pleased with him): Once I went to Aboo Bakr and asked for the money but he did not give me, and I went to him again, but he did not give me, so I went to him for the third time and said, "I asked you, but you did not give me; then I asked you (for the second time) and you did not give me; then I asked you (for the third time) but you did not give me. You should either give me or allow yourself to be considered a miser regarding my case." Aboo Bakr said, "You tell me that I am a miser with regard to you. But really, whenever I rejected your request, I had the inclination to give you." (In another narration Jaabir added:) So, Aboo Bakr scooped up money with both hands for me and asked me to count it. I found out that it was five hundred. Aboo Bakr told me to take twice that amount. In another narration, it reads: “He said: No sickness is more harmful than miserliness.”
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Commentary : The Prophet ﷺ liked to always keep his promises, which is from the manners of the believers.He ﷺwould often promise his Companions - especially those with needs and debts - to give them from the wealth that came from the booty which he receivedfrom the cities that entered Islam.
In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with him) reports that the Prophet ﷺ had promised him that if the wealth of Jizyah came to him from Bahrain, he would give him “such-and-such, such-and-such, and such-and-such [an amount];” showing two handfuls three times. Bahrain, at that time,referred to what is known today as Bahrain, as well as Al-Ahsaa and Al-Qateef(which are located in eastern Saudi Arabia).Other accounts have shown, according to al-Bukhaaree and others, that the Prophet ﷺ sent al-‘Alaa ibn al-Hadramee to al-Munthir ibn Saawa, the governor of the Persians in Bahrain, calling him to Islam, so he became Muslim.The Magi of those territories made a peace pact with the Muslims on the condition of paying the Jizyah.When the Prophet ﷺ promised Jaabir to give him a share from the Jizyah of Bahrain, the wealth did not reach al-Madeenah until after the Prophet ﷺ and his soul was taken away.Aboo Bakr (may Allah be pleased with him) took over the Caliphate after him ﷺ andthen,when the money of Jizyah arrived from Bahrain, Aboo Bakr (may Allah be pleased with him) ordered a man to proclaim - it was stated that that proclaimer was Bilaal (may Allah be pleased with him) - who called out loudly, “Whoever has given a loan to the Messenger of Allahﷺ or there is a promise of money from him, then let him come to us so that we can fulfil his rights.” Aboo Bakr (may Allah be pleased with him) did this based on his knowledge of what the Prophetﷺ would do in terms of promises and taking loans to fulfil the needs of the people until the wealth of Jizyah or booty came to him.
So, Jaabir came to Aboo Bakr (may Allah be pleased with them) and told him that the Messenger of Allah ﷺhad told him: “So-and-so,” and this is a metaphor for what the Messenger of Allah ﷺ had promised him. Aboo Bakr (may Allah be pleased with him) scooped for him three times.It was said that it was like a handful and that it was what fills both palms. The narrator of this hadeeth, Sufyaan ibn ‘Uyaynah, demonstrated it when he explained what it meant, and he scooped using both palms.
In a different narration, it mentions that he came to Aboo Bakr (may Allah be pleased with him) and asked him to give him three times, and each time he did not give him. Thereupon, Jaabir (may Allah be pleased with him) said to him, “Either you will give me, or you will be stingy to me.” Miserliness is that a person withholds what is obligatory upon him and does not pay it. Hence, Aboo Bakr (may Allah be pleased with him)remarked to him disapprovingly, “Did you really say, ‘or be stingy to me?!’” I have not held back from giving you at any time, but I really intended to give you.”Aboo Bakr only delayed in giving either due to being busy with something more important than that, or from the fear that it could lead to many others starting to demand for similar things.Aboo Bakr filled his both palms with money and asked him to count it.He counted it and found it to be equivalent to five hundred in number, so Aboo Bakr told him, “Take a similar amount twice again,” just as what the Messenger of Allah ﷺ promised him.
In one narration, it is mentioned that Aboo Bakr (may Allah be pleased with him)asked him, “And which disease is more severe than miserliness?!” That is, which defect is worse than a person being described as miserly?
This hadeeth demonstrates the goodness of Aboo Bakr as a successor to the Messenger of Allah ﷺ, his effortstoward the establishment of his Sunnah ﷺ and his implementation of his promises ﷺ.
It shows that the ruler has the right to allocate a portion of the booty orFay’ to his deputies and the deputies of the Muslims, and it highlights the importance of paying off the debts of the deceased after his death..

3139
Narrated Jubayr ibn Mut`im(may Allah be pleased with him)The Prophetﷺtalked about war prisoners of Badr saying, "Had Al-Mut`im ibn ‘Adi been alive and interceded with me for these mean people, I would have freed them for his sake."
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Commentary : One who fails to thank people, then he has not been thankful to Allah.The Prophetﷺ was the keenest on preserving the rights of people, and he treated them with kindness, and interacted and addressed the people according to their status and appropriate positions, giving them the due value and respect which they deserved.

Al-Mut’im ibn ‘Adiyy was the one who endeavoured to overturn the scroll that Quraysh had suspended on the Ka’bah, which entailed boycotting Banee Haashim and Banee al-Muttalib.Hence, the Prophet ﷺ noted this noble deed of his.

In this hadeeth, Jubayribn Mut’im reports that the Prophet ﷺ said after the Battle of Badr that took place in the second year of the Hijrah, that if al-Mut’im ibn ‘Adiyy was alive and appealed tohim to forgive those dirtypolytheist prisoners, he would have approved his request and would have set them free without ransom. The Prophet ﷺ wanted to express his gratitude to him not only due to his noble endeavours to end the boycott of Banee Haashim that Quraysh had previously initiated,as written on their scroll that was hung on the Ka’bah.It was also becausewhen he ﷺ returned from Taaif to Makkah, he returned under his protection. However, the death of al-Mut’im happened in the month of Safar during the second year of the Hijrah, about seven months before the Battle of Badr.
It is possible that by this statement, the Prophet ﷺ wanted to comfort the heart of his son Jubayribn Mut’im and incline his heart further towards Islam. The statement of the Prophet ﷺcontains anindication of the lofty status of the Prophet ﷺ and belittlement of the condition of those disbelievers, as his words showed that he did not care about them such that he would not mind entrusting their affairs to a polytheist who had some status in his eyes.
The reasons the Prophet ﷺcalled the disbelieving prisoners‘ dirty and stinkingindividuals’ is either due to their ritual impurity due to their disbelief or because those to whom he referred were those whose bodies had turned to stinking corpses thrown into the well of Badr. However, if al-Mut’im interceded with the Prophet ﷺto hand their bodies over, then the Prophet ﷺ would have turned their bodies over to him.
This hadeeth shows that it is permissible to show compassion to prisoners and effectuate their release without ransom, and that it is allowed to accept the intercession of a noble person on behalf of sinners in order to attract his heart to Islam.
Itshows that one should give the best rewardto someone who did a favour or a kind act for him. .

3140
Narrated Jubayr ibn Mut`im:I and `Uthmaan ibn `Affaan went to Allah's Messengerﷺand said, "O Allah's Messenger! You have given to Banee Al-Muttalib and left us although they and we are of the same kinship to you." Allah's Messengerﷺsaid, "Baneeal-Muttalib and Banee Haashim are one and the same." The Prophetﷺdid not give a share to Banee `Abd Shams and Banee Nawfal.
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Commentary : Allah bestowed His grace on the Muslims by helping them conquer the fort of Khaybar in the seventh year of the Hijrah.The Messenger ﷺ acquired therefrom many spoils, and he gave Banee Haashim and Banee ‘Abdul Muttalib of the fifth share which he ﷺ took of the spoils, while he did not give anything to Banee ‘Abd Shams and Banee Nawfal.
Jubayribn Mut’im – who happened to be from Banee Nawfal – reports that he and ‘Uthmaan ibn ‘Affaan – who was from Banee ‘Abd Shams - went to the Messenger of Allah ﷺand said, “O Messenger of Allah!You gave Banee ‘Abdul Muttalib from the spoils, and you did not give us anything although they and we have the same status with you,i.e. we are all brothers as we are all the sons of ‘Abd Manaaf.
This is because ‘Abd Shams, Haashim, and al-Muttalib were allmaternal half-brothers whose mother was ‘Aatikah bint Murrah. As for Nawfal, he was their paternal half-brother whose mother was Waaqidah bint ‘Amr al-Maaziniyyah.These four became the masters and leaders of their people after the demise of their father, and so they took the mantle of leadership. Haashim took the responsibility of supplying water to the pilgrims and feeding the needy pilgrims after his father’s demise. It is to him and to his brother al-Muttalib the attribution of the lineage of the close relatives is referred to, and they were one and the same. This is why the Prophet ﷺ stated, “Banoo al-Muttalib and Banoo Haashim are one and the same.” In other words, the same ruling applies to the two of them in terms of the rights that they deserve because there was an oath of alliance between them in the pre-Islamic era.For this reason, when Quraysh besieged Banoo Haashim in the valley and prevented the people from marrying them and trading with them, in that instance, Banoo al-Muttalib tethered alongside Banoo Haashim in the valley, as a protest on behalf of the Messenger of Allahﷺ and for his protection.As a result,the Muslims among the tribe entered the valley as a form of obedience to Allah and His Messengerﷺ, while the disbelievers among them entered the valley as a form of loyalty for the clan, self-esteem and obediencefor Aboo Taalib, the uncle of the Messenger of Allah ﷺ.On the other hand, Banoo Nawfal and Banoo ‘Abd Shams did not enter the valley, though they were first cousins. They even fought against them, resisted them, and turned the clans of Quraysh to fight the Messenger ﷺand the Muslims who were with him.
This hadeeth shows that the fifth of the spoils was reserved for the Prophet ﷺ to dispose of it as he wanted, and to give it to his relatives, and withhold from whomever he wanted.
It also shows that one should take care of family members when giving, and shows that close kin should have a sharefrom gifts, because ‘Uthmaan and Jubayr only asked for the gift due to their kinship..

3141
Narrated Saalih ibn Ibraaheem ibn ‘Abd al-Rahmaan ibn ‘Awf from his father from his grandfather:While I was standing in the row on the Day (of the Battle) of Badr, I looked to my right and my left and found that two young boys from the Ansaar are on my both sides. At that moment, I wished that I stood between two strong and fierce men instead. One of them called my attention saying, "O Uncle! Do you know Aboo Jahl?" I said, " O my nephew! Yes,what do you want from him?" He said, "I have been informed that he abuses Allah's Messengerﷺ. By Him in Whose Hands my life is, if I should see him, then my body will not leave his body till either of us meet his fate." I was astonished at that talk. Then the other boy called my attention saying the same as the other had said. After a while I saw Aboo Jahl walking amongst the people. I said (to the boys), "Look! This is the man you asked me about." So, both of them attacked him with their swords and struck him to death and returned to Allah's Messenger to inform him of that. Allah's Messengerﷺasked, "Which of you has killed him?" Each of them said, "I Have killed him." Allah's Messengerﷺasked, "Have you cleaned your swords?" They said, "No. " He then looked at their swords and said, "No doubt, you both have killed him, and the spoils of the deceased will be given to Mu’aath ibn `Amr ibn al-Jamooh." The two boys were Mu’aath ibn 'Afra and Mu’aath ibn `Amr ibn al-Jamooh.
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Commentary : The children of the Emigrants and the Ansaar grew upon on the pristine nature of Islam.The Companions (may Allah be pleased with them) brought them up righteously as they are the best of the people after the prophets and witnessed the Prophet ﷺ walking amidst them.These children grew up loving him, and they learnt to sacrifice themselves for him since their childhood. This hadeeth presents to us one of the aspects that manifested their unconditional love for the Prophet ﷺ.
In this hadeeth, ‘Abd al-Rahmaan ibn ‘Awf(may Allah be pleased with him)reports that he was lining up with the other Muslim fighters for the Battle of Badr that happened between the Muslims and the polytheists of Makkah during the second year of the Hijrah.He looked to his right and left, and he found two young boys of a young age from the Ansaar.He wished that he was standing between two strong and fierce men, instead, because an older person would more entrenched in war and more rightful to be beside him than these young fighters.One of these two boys was Mu’aathibn ‘Amr ibn al-Jamooh(may Allah be pleased with him), and the other boy was Mu’aathibn ‘Afraa (may Allah be pleased with him).One of them gestured,such that he looked with his eye towards him or touched him with his hand and asked him, “Uncle, do you know Aboo Jahl?”‘Abd al-Rahmaan answered him, “Of course, and why are you asking about him, o nephew!”The boy replied, “I heard that he abuses the Messenger of Allahﷺ,” and then he swore that if he saw him, he would not let him go, until the one closer to the death between died. ‘Abd al-Rahmaan ibn ‘Awf was astonished by the statement of this boy, as it was indicative of his perfect chivalry.Then, the second one gestured to him and made exactly the same statement as the first one.It wasn’t long until ‘Abd al-Rahmaan spotted Aboo Jahl, who happened to be roaming amongst the people, moving around and not remaining still at one place.He showed them where their target was and informed them that this particular man was Aboo Jahl, concerning whom they had asked him earlier.Both of them hastened towards him with their swords, meaning they sprinted with their swords to hit him until they killed him.Then they returned to the Prophet ﷺ and informed him of their killing of Aboo Jahl.The Prophetﷺ asked them, “Who amongst you killed him?”Both answered, “I killed him.”The Prophet ﷺ inquired, “Have you both cleaned your swords?”Meaning, from the blood that is on it.They both answered, “No.” The Prophet ﷺ looked at their swords to see the extent of their penetration into the body of the killed (by looking at the blood stains on them), to judge who was more effective in extracting his soul, and to decide on giving the killed person’s booty to the one who was more effective in killing him.If they had rubbed their swords clean, then the indication of this reality would not be clear.Thereafter, the Prophet ﷺ informed them that each one of them participated with his brother in killing him. Heﷺ gave his acquired booty and armaments to Mu’aathibn ‘Amr ibn al-Jamooh, as he learned that it was his sword that was instrumental in killing him.The reason he said to them, “Both of you killed him,” was to grant comfort to the heart of the other in the sense that he participated in killing him and in acquiring the great rewards that are based on this noble act, though there is a difference between them both in precedence and causation. It is reported on the authority of ‘Abdullah ibn Mas’ood that he found Aboo Jahal still had his last trace of life, thus, he gave him the last stroke and removed his head from his body [Saheeh al-Bukhaaree and Saheeh Muslim].
This hadeeth shows that the armament of the killed disbeliever in war is not always subject to the one fifth portion (khums), and it can be given to his killer instead.
It confirms the legality of the establishment of financial rights through circumstantial evidence because the Prophet ﷺproved who killed Aboo Jahl by examining the blood on the sword, and judged for him to receive his armaments.
It shows that one should be angry and hasten to fight for the sake of Allah and His Messengerﷺ.
The hadeeth shows that a person should conceal his intention to do good from others, lest they supersede him, and that it is important to avoid belittling anyone, as sometimes one who is belittled with regard to carrying out a task could be greater than what he is perceived as in the hearts, and be more rightful to carry out that task.
Lastly, it shows that it is important for the ruler and the judge to study circumstantial evidence in order to give preference to the statement of one claimants over the statement of another..

3142
Narrated Aboo Qaatadah (may Allah be pleased with him): We set out in the company of Allah's Messengerﷺon the day (of the battle) of Hunayn. When we faced the enemy, the Muslims retreated, and I saw a pagan throwing himself over a Muslim. I turned around and came upon him from behind and hit him on the shoulder with the sword. He (i.e. the pagan) came towards me and seized me so violently that I felt as if it were death itself, but death overtook him, and he released me. I followed `Umar ibn Al Khattab and asked him, "What is wrong with the people (fleeing)?" He replied, "This is the Will of Allah," After the people returned, the Prophetﷺsat and said, "Anyone who has killed an enemy and has a proof of that, will possess his spoils." I got up and said, "Who will be a witness for me?" and then sat down. The Prophetﷺagain said, "Anyone who has killed an enemy and has proof of that, will possess his spoils." I (again) got up and said, "Who will be a witness for me?" and sat down. Then the Prophetﷺsaid the same for the third time. I again got up, and Allah's Messengerﷺsaid, "O Aboo Qataadah! What is your story?" Then I narrated the whole story to him. A man (got up and) said, "O Allah's Messenger! He is speaking the truth, and the spoils of the killed man are with me. So please compensate him on my behalf." On that Aboo Bakr As-Siddeeq(may Allah be pleased with him) said, "No, by Allah, he ﷺwill not agree to give you the spoils gained by one of Allah's Lions who fights on the behalf of Allah and His Messenger." The Prophetﷺsaid, "Aboo Bakr has spoken the truth." So, Allah's Messengerﷺgave the spoils to me. I sold that armour (i.e. the spoils) and with its price I bought a garden at Banee Salimah, and this was my first property which I gained after my conversion to Islam..

Commentary : The Prophet ﷺ explained the rulings on jihad, spoils, and additionally rewarded booty; he also made it clear what every fighter deserves, and when a Muslim deserves receiving the belongings of a slain polytheist.
In this hadeeth, Aboo Qataadah (may Allah be pleased with him) reports that he came out with the Messenger of Allah ﷺin the year when the Battle of Hunayn took place.Hunayn is a valley, the distance between which and Makkah is three miles.The battle took place in the eighth year of the Hijrahandwas between the Muslims and the people of Taaif, namely the tribes of Hawaazin and Thaqeef.When the Muslims met with the enemy, the Muslims resorted to some sort of manoeuvre, meaning that it entailed moving back and forth and some sort of disarray.He used this word to describe the scenario to avoid using a negative word denoting defeat.This military manoeuvre happened in some sections of the army,but not involving the Messenger of Allah ﷺ and those around him.Aboo Qataadah (may Allah be pleased with him) saw a man of the idolators who had gone on top of a man from the Muslims, meaning he had overpowered him and was ready to kill him, or had toppled him and was sitting on him to kill him. He(may Allah be pleased with him) turned to him from behind until he struck him with a sword on the vein of his neck; the Arabic word Habl al-‘Aatik signifies a nerve, or a muscle string located at a place where the robe fits on the neck, or the place between the shoulder blade and neck where one’s robe sits, or between the neck and the shoulder.However,this polytheist was so strong that he stood up after the strike, turned to Aboo Qataadah (may Allah be pleased with him) and hugged him until Aboo Qataadah(may Allah be pleased with him) found the severity like the severity of death, but soon death overtook this polytheist, so he let Aboo Qataadah go.Thereafter, Aboo Qataadah (may Allah be pleased with him) went to join ‘Umar ibn al-Khattaab, and asked him, “What is the matter with the people who seemed defeated? And why are they fleeing?” So, ‘Umar told him that the command of Allah is overpowering. That means, whoever trusts in Him and does not admire himself [in terms of his strength and number], the He will help him, and not as what the Muslims did at the beginning, when they were impressed by their multitude, it did not avail them anything, and they were defeated in the early moments of the battle; however, the praiseworthy outcome is for the righteous who place the commands of Allah before their eyes and entrust their affairs to Allah.
Then the Muslims returned to the battle after retreating.That occurred after the Prophet ﷺ called out to them, “I am the Prophet, not a liar. I am the son of [the brave] ‘Abdul Muttalib.”He ordered his uncle al-‘Abbaas(may Allah be pleased with him) to call out to the people to return, as the narrations of Bukhaaree and Muslim explain.Allah, the Glorified, has mentioned what happened then in His Mighty Book; He Almighty states:{Indeed, Allah has given you [believers] victory on many battlefields, even at the Battle of Ḥunain when you took pride in your great numbers, but they proved of no advantage to you. The earth, despite its vastness, seemed to close in on you, then you turned back in retreat.Then Allah sent down His reassurance upon His Messenger and the believers, and sent down forces you could not see, and punished those who disbelieved. Such was the reward of the disbelievers.}(Quran 9:25-26).
After the end of the battle, the Muslims took the spoils of Hawaazin and Thaqeef, and the Prophet ﷺ sat and said, “Whoever killed a person, he must provide a proof,”i.e. he must have a sign or witnesses, “then he will receive the killed person’s armaments,” that is the arms and other personal belongings the killed person was carrying at that time.
Aboo Qataadah(may Allah be pleased with him) said, “I got up and said,‘Who will testify in my favour that this man was killed by me?’” Then he sat down.Thereafter, he repeated this statement twice - as if he was talking to himself - and in the last instance, the Messenger of Allah asked him, “What is wrong with you, Aboo Qataadah?” So he began narrating to him what had happened.A man exclaimed, “He has spoken the truth, O Messenger of Allah, his booty is with me, accept to give it to me instead.” He meant that he wanted to keep the booty and he was asking the Messenger of Allah ﷺ to give Aboo Qataadah something instead of it. Thereupon, Aboo Bakr (may Allah be pleased with him) replied to him immediately, “No way, by Allah!” I.e. it is not yours, by Allah, “then he ﷺ shall not turn to a lion among the lions of Allah [to take away his right],” meaning Aboo Qataadah (may Allah be pleased with him).The comprehensive meaning of this is that if Aboo Qataadah s truthful about the fact that he is the owner of the booty, then it is plausible that the Prophet ﷺ shall not turn to a person who in his bravery is like a lion, who fights in defence of Allah and His Messenger, thereafter, taking away his right from him and handing it over to you without the approval of the former.It is important to satisfy the heart of the fighter who killed a polytheist first.However, if agrees to leave his acquired arms to the other person, he is free to do so, otherwise, his right shall be returned to him in terms of the acquired armaments.The Prophet ﷺ said, “He is right,” meaning, Aboo Bakr (may Allah be pleased with him).Thus, the Prophet ﷺ gave Aboo Qataadah the killed soldier’s armaments after becoming aware of the proof that he was the one who killed the enemy fighter.
Thereafter, Aboo Qataadah narrated that he sold his spoils and bought an orchard in Banee Salamah instead. Banee Salamah is a clan of the Ansaar, and thereafter, Aboo Qataadah stated that this orchard was the first wealth that he acquired or bought in Islam.
From the benefits of this hadeeth is that it expounds the virtue of Aboo Bakr (may Allah be pleased with him) where he issued a fatwa in the presence of the Prophet ﷺ, and the Prophet ﷺ approved his ruling and was satisfied with it.
The hadeeth highlights the merit of Aboo Qataadah (may Allah be pleased with him), whom Aboo Bakr(may Allah be pleased with him) called a lion from the lions of Allah, who fights for Allah and His Messenger, which the Prophet ﷺ affirmed.
This hadeeth shows that the killer is more deserving of the special booty of the one whom he killed, that the special booty will not be divided into the one-fifth share (al-Khums), and that it is given to the fighter who killed the enemy fighter before the booty is divided..

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Narrated Naafi’:`Umar ibn Al-Khattab said, "O Allah's Messengerﷺ! I vowed to observe I`tikaaf for one day before Islam." The Prophetﷺordered him to fulfil his vow.
Naafi’ added: `Umar gained two female captives from the war prisoners of Hunayn and he left them in some of the houses at Makkah. When Allah's Messengerﷺfreed the captives of Hunayn without ransom, they came out walking in the streets. `Umar said (to his son), "O `Abdullah! See what the matter is." `Abdullah replied, "Allah's Messengerﷺhas freed the captives without ransom." He said (to him), "Go and set free those two slave girls."
Naafi` added: Allah's Messenger did not perform the `Umrah from Al-Ji’raanah, and if he had performed the `Umrah, it would not have been hidden from `Abdullah.
In one version of the hadeeth, regarding the vow, it does not say “ a day”.
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Commentary : There are three versions of this hadeeth, all of which represent the complete compliance of the Companions(may Allah be pleased with them) to the orders of Allah and His Messenger ﷺ, and how they never tookaction until they hadclarified the truth as stated by Allah and His Messengerﷺ.
In this hadeeth, Naafi’, the freed slave of ‘Abdullah ibn ‘Umar (may Allah be pleased with him),reports that after Allah granted the Muslims the conquest of Makkah, and it became part of the lands of Islam, ‘Umar ibn al-Khattaab(may Allah be pleased with him) remembered a matter which he had vowed in the time of ignorance, before Islam.He asked the Messenger of Allah ﷺ about it, recalling that he had vowed to perform i'tikaaf (seclusion) for a day in the Sacred Mosque (al-Masjid al-Haraam).In the narration of Muslim, it appears that his question occurred at al-Ji’raanah after his return from Taa'if.The Prophet ﷺ ordered him to fulfil his vow by performing i'tikaaf in the Sacred Mosque.
Part of the share of the booty of ‘Umar was receiving two slave girls among the captives of Hunayn. The Messenger of Allah ﷺ showed compassion on the captives of Hunayn and set them free without any ransom. That is when the Prophet ﷺ married the mother of believers Juwairiyyah bint al-Haarith (may Allah be pleased with her) and made her release her dowry. The Companions of the Messenger of Allah ﷺ exclaimed, “[These captives] are now the relatives-in-law of the Messenger of Allah ﷺ,” as recorded in the hadeeth in Sunan Aboo Dawood. Hence, the Companions (may Allah be pleased with them) set the captives free from their ownership, and they began running on the roads.‘Umar asked his son, ‘Abdullah, to find out what was happening! He looked and asked why they were walking on the roads, thus, he learnt that the Messenger of Allah ﷺ had set the captives free. Thereupon, ‘Umar (may Allah be pleased with him) ordered his son to set free the slave girls whom the Messenger ﷺhad given him from the one-fifth share.This was an excellent example to follow what the Prophet ﷺ had done.After all, they were the most eager of people to follow him and pursue his guidance.
The words of the freed slave of Ibn ‘Umar (may Allah be pleased with him)are that the Messenger of Allahﷺ did not perform ‘Umrah starting from al-Ji’raanah, and had he performed ‘Umrah from there, Ibn ‘Umar (may Allah be pleased with him) would have known about it.Al-Ji’raanah is a place between al-Taaif and Makkah.It is closer to Makkah, being about 20 km north-east of it.It is narrated in the authentic hadeeth that the Prophet ﷺ performed ‘Umrah from there when had finished conquering Hunayn and al-Taaif [Saheeh al-Bukhaaree and Saheeh Muslim].That was in the eighth year of the Hijrah.Ibn ‘Umar (may Allah be pleased with him) and a sizeable number of companions did not know about this because the Prophet ﷺassumed the Ihraam for ‘Umrah and only a few companions accompanied him.Heﷺ left al-Ji’raanah at night, performed ‘Umrah at night, and then returned;hence, his ‘Umrah was unnoticed by a large number of people, as narrated by an-Nasaa’ee, Ahmad and others.
This hadeeth encourages us to fulfil a permissible vow, even if a long time has passed, and that whoever makes a vow free from polytheism before he embraces Islam; then after he embraces Islam, he should fulfil his vow.
It shows that it is permissible to make a vow regarding performing seclusion in the Masjid (‘itikaaf).
It also highlights the prompt response of the Companions (may Allah be pleased with them) to obey the commands of Allah and His Messenger ﷺ.
It teaches us to accept the good news that becomes widespread, even if a reliable person never heard of it..

3147
Narrated Anas ibn Maalik:When Allah favoured His Messengerﷺ with the properties of Hawaazin tribe as booty, he started giving to some men from Quraysh even up to one-hundred camels each, whereupon some men from the Ansaar said about Allah's Messenger “May Allah forgive His Messenger! He is giving to (men of) Quraysh and leaves us while it is our swords that are still dropping blood (of the disbelievers)" When Allah's Messengerﷺwas informed of what they had said, heﷺ called the Ansaar and gathered them in a leather tent and did not call anybody else along, with them. When they gathered, Allah's Messengerﷺcame to them and said, "What is the statement which, I have been informed, and that which you have said?" The learned ones among them replied," O Allah's Messenger!The wise ones amongst us did not say anything, but the youngsters amongst us said, 'May Allah forgive His Messenger; he gives the people of Quraysh and leaves the Ansaar, in spite of the fact that our swords are still dribbling (wet) with the blood of the infidels.' " Allah's Messengerﷺreplied, I give to such people as are still close to the period of infidelity (i.e. they have recently embraced Islam and Faith is still weak in their hearts). Won't you be pleased to see people go with fortune, while you return with Allah's Messengerﷺto your houses? By Allah, what you will return with, is better than what they are returning with." The Ansaar replied, "Yes, O Allah's Messenger! We are satisfied' Then the Prophetﷺsaid to them." You will find after me, others being preferred to you. Then be patient till you meet Allah and meet His Messenger at Al-Kawthar (i.e. a fount in Paradise)." (Anas added:) But we did not remain patient.
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Commentary : The Prophet ﷺ was keen to have all people enter Islam, the religion of Allah.He ﷺused to treat people as he saw in their best interests,i.e.if wealth was suitable for someone, he would give him wealth, and if his closeness would suit someone, he would bring him closer to him, and so on.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him)reports that a group of people from the Ansaar said to the Messenger of Allah ﷺ when Allah bestowed upon him the booty from Hawaazin– which is an Arab tribe - in the 8th year of Hijrah,he ﷺ embarked on giving some men of Quraysh a hundred camels in order to create a stronger bondintheir hearts towards Islam, as they happened to be the leaders of their people.When the Ansaar - who are the people of al-Madeenah - saw what the Prophet ﷺ had done, they felt uneasy about it or they became jealous; they perceived in themselves that they were more entitled to this wealth.So they said, “May Allah forgive the Messenger of Allah ﷺ,” as if they saw it as a mistake for which he ought to be forgiven by Allah, or they said this in a way to show the intensity of their love for him, so that they could avoid frankly saying,‘He made a mistake.’Their justification was that the swords of the Ansaar were the ones that fought with him, and the blood of Quraysh was still on their swordsfrom the wars that took place between them for them to enter Islam. It is as if they wanted him to give them the booty also as he gave it to those men from Quraysh, and as if those who said this grieved and sensed that the Prophet ﷺhad begun leaning toward his family and his tribe of Quraysh, and favouring them by giving gifts.The Messenger of Allah ﷺ learned about what they said.It is said that Sa’d ibn ‘Ubaadah (may Allah be pleased with him) informed him of what these men said.The Prophet ﷺ sent a messenger to Ansaar to call them over, assembled them under a tent made of skin, and did not allow anyone else in apart from them, because the invitation was to the Ansaar only.When they had congregated, the Prophet ﷺcame to them asking, “What is the news that has reached me?”He was inquiring from them about what they had said. The understanding men – those who were sensible and wise – said, “Those who are the most opinionated people amongst us – these are the intellectuals and those possessing comprehension – O Messenger of Allah, have not uttered a single word about this.As for those young ones who possess the minimal intellectual ability, they said, ‘May Allah forgive the Messenger of Allah; he gives booty to Quraysh and leaves the Ansaar, while our swords are still dropping droplets of their blood!’” The Messenger of Allah ﷺ replied to them, “I do give the booty to some men who are very close to the time of their disbelief,” meaning he wanted to harmonize them and strengthen Islam in their hearts; thus, he gave them the wealth; and not because they were from Quraysh, or because of other reasons.
Thereafter, heﷺ told them – thereby giving them glad tidings and expounding his love and his preference of them to others among the Muslims, “Are you not happy that people take the wealth with them.”They take it to their houses and family members, “and you return to your tents and houses with the Messenger of Allah?”That is better than wealth.Then he took an oath saying, “By Allah!What you are returning with,” what you are returning with to your houses and city, “is better than what they are returning with,” these other people who are returning with the wealth.At this point, the Ansaar came to know their high status with the Prophet ﷺ.Their status was far greater than everyone who took the wealth, and this comforted their hearts.They replied, “Of course, O Messenger of Allah!We are pleased.”The Prophet ﷺ then told them, “You will definitely see extreme favouritism after me,” meaning they would witness tyranny inflicted against them and depeivation of the wealth and rights due to them i.e.the leades would end up giving others undue wealth and power.Thereafter, heﷺ said, “Remain patient until you meet Allah, and you meet His Messenger on the Pond.”It means to remain patient over what you will encounter after me in the world until you meet me at the Pond on the Day of Judgment, safely from any competition and mutual hatred in the debris of the world, when you will be given your rewards in full from Allah Almighty.You will then succeed with great rewards for the patience exercised in the world.The Pond of the Prophet ﷺ is a big pond of water to where the believers will go to drink therefrom in the plains of the Day of Judgement.In a narration of Muslim, they replied, “We will remain patient” on the harms.
Anas (may Allah be pleased with him) remarked, “We did remain patient on the favouritism and tyranny as the Messenger of Allah ﷺ commanded us to do”.
From the benefits of this hadeeth, we can conclude that it is permissible to give the booty to new Muslims and also give them whatever is of the same meaning from the state funds, in order to win their hearts and grant them steadfastness on Islam.
The hadeeth highlights the virtue of the Ansaar, and the special relationship of the Prophet ﷺ with the Anssar, and their special relationship with the Prophetﷺ.
It encourages people toendure the tyranny of leaders and their preference for unworthy people.
The hadeeth affirms the water basin for the Prophet ﷺ on the Day of Judgement.

3150
Narrated `Abdullah:On the day (of the battle) of Hunayn, Allah's Messengerﷺfavoured some people in the distribution of the booty (to the exclusion of others); he gave Al-Aqra' ibn Haabis one-hundred camels and he gave 'Uyaynah the same amount, and also gave to some of the eminent Arabs, giving them preference in this regard. A man n came and said, "By Allah, justice has not been observed in this distribution, nor has Allah's Pleasure been aimed at." I said (to him), "By Allah, I will inform the Prophet (of what you have said), "I went and informed him, and he said, "If Allah and His Messenger did not act justly, who else would act justly. May Allah be merciful to Moses, for he was harmed with more than this, yet he kept patient."
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Commentary : The Prophetﷺ was keen to see all people enter Islam, the religion of Allah.Heﷺ would invite the leaders and those who held influential positions in their communities and would win their hearts, in the hope of their entrance into Islam and that their people would follow suit and enter Islam and remain steadfast on it.
In this hadeeth, ‘Abdullah ibn Mas’ood (may Allah be pleased with him)reports that the Prophet ﷺspecified some people and granted them preference in the distribution of the spoils.He gave them extraat the Battle of Hunayn, which occurred in the eighth year of the Hijrah.Hunayn is a valley that is three miles away from Makkah.This battle occurred against the people of Taaif, namely the tribes of Hawaazin and Thaqeef.He gave al-Aqra’ ibn Haabis – one whose heart it was desirable to win – a hundred camels.He gave ‘Uyaynah ibn Hisn al-Fazaaree the same amount, and he gave some other people among the notables of the Arabs.He gave them precedence and preference over others among those who had stronger faith, were veterans in companionship, and were enduring in trials due to their faith.A man said when he witnessed this, “By Allah, verily, this distribution contains no fairness and nor has the happiness of Allah has been intended thereby.”The statement of this man levelled an accusation at the Messenger of Allah ﷺ.‘Abdullah ibn Mas’ood(may Allah be pleased with him) heard him saying this; thus,he swore that he would inform the Messenger of Allah about it. That was because the person spoke whilst backbiting the Prophet ﷺ, which is indicative of the corruption found in the heart of this man.That was because he did not head to the Prophet ﷺ with his opinion for the Prophet ﷺ to explain to him the wisdom behind it or to reassess himself if he had really made a mistake.When the Prophet ﷺ learnt about it, he became unhappy – as it has been mentioned in Saheeh Bukhaaree and Saheeh Muslim.Thereupon, the Prophet ﷺ said, “Who will be fair if Allah and His Messenger are not fair?”This statement shows that what the Messenger of Allah did was from the command of Allah and that he was only applying the orders of his Lord.Thereafter, the Prophet ﷺ said, “May Allah have mercy on Moses(peace be upon him).He was harmed by people with more than this,” meaning, more than what I have been annoyed and harmed with.“He remained patient.” We have an excellent example in him, as he was taken out of Egypt and exiled,andthereafter, Allah granted him victory over his enemy and brought forth for him signs before his people.Despite this, they opposed him in many issues, andhe remained patient over them.Some of the prophets (peace be upon them) are consoled by others.The Prophet ﷺ consoled himself by Prophet Moses (peace be upon him) in his perseverance over his people.He remained patient over this person.
Thishadeeth reveals the Prophet’s ﷺforbearance, and it teaches us to ignore the ignorant person.
It highlights the virtue of Prophet Moses(peace be upon him) and indicates consolation by those who have passed away among the righteous counterparts.
It shows that it is permitted to narrate a statement that is not good when it is stated if itis transmitted out of one’s fervour for the truth, so its utterer is known and is warned against..

3153
Narrated `Abdullah ibn Mughaffal(may Allah be pleased with him): While we were besieging the fort of Khaybar, a person threw a leather container containing fat, and I ran to take it, but when I turned, I saw the Prophet (standing behind), so I felt embarrassed in front of him.
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Commentary : The fortress of Khaybar was a fortress of the Jews.The Prophet ﷺ left to fight them in the seventh year of the Hijrah.In this war, many injunctions were revealed concerning the issues pertaining to the spoils and special booty, cultivation on lands and so on.The Prophet ﷺ clarified what is allowed and what is disallowed during these events.
In this hadeeth, ‘Abdullah ibn Mughaffal (may Allah be pleased with him) reports that during the encirclement of the fortress of Khaybar, someone threw a bag containing fat. The Arabic word Jiraab signifies a container made of leather. ‘Fat’ means fat grease. ‘Abdullah says, “I ran quickly to take it,” meaning, I jumped quickly to grab it and take it for myself.‘Abdullah turned and saw the Prophet ﷺ looking at him. So,he (may llah be pleased of him) felt shy of him,andrealisedthat he # wanted it.
The narration in Saheeh Muslim indicates the Prophet’s approval and affirmation of his taking it as it contains that he ﷺ smiled when he saw him.
This amount of food is allowed for the soldiers to take according to their needs without wasting it and hoarding it. If one has enough to sustain him, then he should not take anything extra above that. This allowance is fine, despite there being prohibition from embezzlement in other things of the spoils such as clothing and animals, so that they are not used up or kept from the one who is entitled tohis share.
This hadeethserves as evidence that consuming the fats of the animals slaughtered by the people of the Book are permessible;even if its consumption isprohibited for them, it is allowed for us.Had it been prohibited, the Prophet ﷺ would have reprimanded him from taking it and notified him of its prohibition..

3154
Narrated Ibn `Umar:In our battles, we used to acquire honey and grapes, as war booty which we would eat and would not store.
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Commentary : Fighting in the path of Allah is the top part of the hump [the pinnacle] of Islam.Allah permitted the spoils of war and fighting for hisProphet ﷺ.Conversely, He has prohibited embezzlement of the spoils, apart from the fact that the fighter is allowed to take what food from the spoils he may urgently require.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him)reports that they used to acquire honey and grapes in their wars from the wealth of those they used to fight with and from their items of benefit.The one who acquired it would take it and eat it due to their necessity for food and drink, and they did not report that to the Prophet ﷺas being among the wealth set aside for distribution.
This allowance concerns the food and drinksthat the warriors need, without wasting it or hoarding it. One who has a sufficient amount with him, then he should avoid taking anything more above the required amount.But there is a prohibition in place of embezzlement of items of spoils such as clothes and animals;this also ensures that they are not used up and wasted for the ones who ought to receive them.
This hadeeth expounds the facilitation of Islam concerning some items of war, by taking into account the circumstances of the fighters in the way of Allah..

3155
Narrated Ibn Abi `Awfaa (may Allah be pleased with him): We were afflicted with famine during the besiege of Khaybar, and when it was the day of (the battle of) Khaybar, we slaughtered the domestic donkeys and when the pots got boiling (with their meat), Allah's Messenger made an announcement that all the pots should be upset and that nobody should eat anything of the meat of the donkeys. We thought that the Prophetﷺprohibited that because the one fifth share had not been taken out of the booty (i.e. donkeys); other people said, "He prohibited eating them for ever." The sub-narrator added, "I asked Sa’eed ibn Jubayr who said, 'He has made the eating of donkeys' meat illegal definitely and indefinitely [always].”
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Commentary : Allah has legislated, for His servants, laws that take their interests into account and has legislated what is good for them in their religion and worldly affairs.Henceforth, Allah, the Sublime, has permitted for them the good and pure things to eat and prohibited them from those things that contain harm to them.Many events occurred during the battle of Khaybar wherein provisions relating to that which is lawful and that which is forbiddenfrom food, drink, spoils and so on were revealed.
In this hadeeth, ‘Abdullah ibn Abi Awfaa (may Allah be pleased with him) reports that the Muslims were hit by famine, that is, situations of extreme hunger - due to lack of food, and that was during the Khaybar invasion, in the seventh year of the Hijrah.Khyber was a town inhabited by the Jews, 153 km away from al-Madeenah, toward the north on the road to the Levant.The Jews had gathered there, so the Prophet ﷺ wanted to secure al-Madeenah from their evil.
When it was the day of the Battle of Khaybar and the forts were conquered,and the Muslim army entered the town, they confiscated the domesticated donkeys used by humans for their needs.They slaughtered them with knives at their slaughterhouse and cooked them, without the permission of the Prophet ﷺ.When the pots started boiling with meat inside, a crier for the Messenger of Allah ﷺ, was Aboo Talhah (may Allah be pleased with him), proclaimed, “Overturn the pots,” meaning that the Prophetﷺ had commanded them to empty the pots with their contents and that they should not taste anything of the meat of the domestic donkeys.
‘Abdullah ibn Abee Awfaa relates that some of the Companions said,“The Prophet ﷺ forbade it because the fifth share was not taken from it.”Some others said thatthe Prophetﷺ forbade it “definitely and indefinitely [always].”This is the position which the Follower Sa’eed ibn Jubayr settled on, and he stated, “The Prophet ﷺ prohibited it forever.”
This hadeeth shows that it is forbidden to eat the meat of domesticated donkeys, and it demonstrates hastening to change the evil and to remove it when it appears..

3156
Narrated `Amr ibn Dinaar:I was sitting with Jaabir ibn Zayd and `Amr ibn Aws;so Bajaalahnarrated to them while they were sitting at the steps of Zamzamthat in the year 70 after Hijrah, Mus`ab ibn Al-Zubayr was the leader of the pilgrims of Basrah. He added: I was the clerk of Jaz’ ibn Mu’aawiyyah, the paternal uncle of al-Ahnaf. A letter came from `Umar ibn Al-Khattab(may Allah be pleased with him) one year before his death, which contained the following: " Separate between each relative among the Magians " `Umar did not take the Jizyah from the Magian infidels till `Abd al-Rahmaan ibn `Awf testified that Allah's Messengerﷺhad taken the Jizyah from the Magians of Hajar.
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Commentary : The Prophet ﷺ and those after him from the Rightly Guided Caliphs would send out missions, companies, and armies, in order to spread Islam, especially after the Treaty of Al-Hudaybiyah, and after the conquest of Makkah. Whoever made a treaty with them and entered Islam, his blood and wealth were protected.However, whoever opposed and did not enter it, they were given a choice between paying the Jizyah or fighting.
In this hadeeth, the Taabi’ee ‘Amr ibn Dinaar reports that he was sitting with Jaabir ibn Zayd and ‘Amr ibn Aws. Bajaalah ibn ‘Abdah– who was among the senior Tab’een – mentioned a narration that happened in the year seventy of the Hijrah.That was the year in which Mus’ab ibn al-Zubayr, the governor of Iraq, performed the Hajj on behalf of his brother, ‘Abdullah ibn al-Zubayr, who had taken over the caliphate then and was ruling most of the Islamic Lands.Mus’ab performed Hajj with the people of Basrah.Bajaalah ibn ‘Abdah mentioned the narration at the steps of Zamzam.These were special steps then situated at the well of Zamzam down which it was descended to the bottom of the well to draw out the water.He said, “I used to be the scribe of Jiz’ ibn Mu’aawiyah, the paternal uncle of al-Ahnaf ibn Qays.He was the governor of ‘Umar (may Allah be pleased with him) over al-Ahwaaz in the eastern region of Iraq.The letter of ‘Umar ibn al-Khattaab (may Allah be pleased with him) came to us a year before his death,” in other words, in the year twenty-two of the Hijrah, that is because ‘Umar (may Allah be pleased with him) was martyred in the year twenty-three of the Hijrah.The order was: “Separate between each relative among the Magi (who were fire worshipers).” This could carry the meaning ofcancelling the marriages conducted between the close relatives among them(marriages that are regarded as illegal in Islam: a relative of this sort being called Mahram.So, aman would be separated from his mother or a brother away from his sister so as to prevent them from making apparent this aspect of their religion.This is similar to his stipulation for the Christians to stop displaying their cross and creed so that the weak Muslims were not tempted thereby and so that the symbols of disbelief did not enjoy emergence or superiority under Islam.
Then he reported that ‘Umar (may Allah be pleased with him) did not take the Jizyah from the Magians. Jizyah is a specific small amount that was taken from non-Muslims under the protection of the Muslim state and others.It was named thus as a recompense for protecting their blood.‘Umar (may Allah be pleased with him) was of the opinion that it should only be taken from the People of the Book, the Jews and Christians, until ‘Abd al-Rahmaan ibn ‘Awf witnessed that the Messenger of Allah ﷺ used to collect it from the Magi of Hajar; these were a people of Bahrain.In those days the term Bahrain was used to geographically encompass Bahrain, as well as al-Ahsaa and al-Qateef in the eastern region of the Kingdom of Saudi Arabia.These areas were conquered in the time of the Prophet ﷺ, in the eighth or the tenth year of the Hijrah at the hands of al-‘Alaa ibn al-Hadramee.
This hadeeth shows that the honour of Islam and its symbols should be manifested, and the display of the rituals and customs of the infidels in the lands of Islam should be prevented.
It shows that the Jizyah is taken from the People of the Book and from the Magi as well.
It teaches us to only resort to the rulings that Allah and His Messenger ﷺhave dictated and never go beyond them. .

3158
Narrated `Amr ibn `Awf Al-Ansaaree: Allah's Messengerﷺsent Aboo 'Ubaydah ibn Al-Jarraah to Bahrain to collect the Jizyah. Allah's Messengerﷺhad established peace with the people of Bahrain and appointed Al-`Alaa' ibn Al-Hadramee as their governor. When Aboo 'Ubaydah came from Bahrain with the money, the Ansaar heard of Aboo 'Ubaydah's arrival which coincided with the time of the Fajr prayer with the Prophetﷺ. When Allah's Messengerﷺled them in the Fajr prayer and finished, the Ansaar approached him, and he looked at them and smiled on seeing them and said, "I feel that you have heard that Aboo. 'Ubaydah has brought something?" They said, "Yes, O Allah's Messenger! He said, "Rejoice and hope for what will please you! By Allah, I am not afraid of your poverty, but I am afraid that you will lead a life of luxury as past nations did, whereupon you will compete with each other for it, as they competed for it, and it will destroy you as it destroyed them."
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Commentary : Poverty and prosperity are both trials from Allah; Exalted is He, and tribulations with which Allah tests His chosen servants so that the forbearance of those who are patient and the gratitude of the grateful are revealed.The Prophet ﷺ used to seek Allah’s protection from poverty and used to warn about the temptations of richness and wealth.
In this hadeeth, ‘Amr ibn ‘Awf al-Muzanee reports that the Messenger of Allahﷺ sent Aboo ‘Ubaydah ibn al-Jarraah (may Allah be pleased with him) to Bahrain to bring its Jizyah.This is the tax that was imposed on the Magi, who were among its residents in lieu of leaving them to live peacefully and granting them protection after he had made a pact with them on that.Bahrain in those days was a term used for a vast land that covers present-day Bahrain, as well as al-Ahsaa and al-Qateef, situated in the eastern region of the Kingdom of Saudi Arabia.This area was conquered in the eighth year of the Hijrah.The Prophet ﷺ appointed al-Munthiribn Saawa as the governor of the region.Then, when he passed away, the Prophet ﷺ appointed al-‘Alaa ibn al-Hadramee as the governor.
When Aboo ‘Ubaydah brought this wealth, it happened to coincide with the time of Fajr, when the people attended the prayers.After the Prophet ﷺ completed the prayer and turned away from it and turned to the people, the Ansaar presented themselves in front of him.It was as if they requested something through this gesture due to their being well aware of the Prophet’s noble character.They wanted to distribute the wealth brought by Aboo ‘Ubaydah between them.They did that at that time because they were overburdened by the dire need and hunger which they endured, and not because of their greediness for worldly pleasures or for their interest in it.The Prophet ﷺ understood what they wanted, and he smiled, and then he said, “I think you have heard that Aboo ‘Ubaydah has brought something?”They replied, “Of course, O Messenger of Allah.”Thereupon, the Prophet ﷺ said, “Receive good news and be anticipating”i.e. be hopeful of what will please you.This is a kind of calming them down from the hardship which they were in, and good news for them by hastening the prosperity upon them.
Then heﷺswore by Allah that he did not worry about poverty afflicting them; however, he feared that the world wouldbe offered to them, meaning prosperity and excessive wealth, as it was offered to those nations before them.Thereafter they may engage in acquiring it, which could lead to their downfall, due to conflicts concerning it, inclination towards it and engagement with it by turning away from the hereafter, as happened to the nations before them.
In this statement, there is a warning about what would happen in the future, and allthat the Prophet ﷺ informed of really happened.Their economy prospered and they became affluent afterwards; hence, mutual jealousy and in-fighting occurred. All thattestifies to the truthfulness of the information that the Prophetﷺ foretold.
This hadeeth shows that there is no aberration in seeking gifts from the leader, and that the ruler should give good news to his followers and should expand their hopes.
It highlights that competition in worldly matters may drag one to the destruction of one’s religion..

3159
Narrated Jubayr ibn Haiyyah: `Umar sent the Muslims to theoutskirts ofbig cities to fight the disbelievers. When Al-Hurmuzaan embraced Islam, `Umar said to him. "I would like to consult you regarding these cities which I intend to invade." Al-Hurmuzaan said, "Yes, the example of these cities and their inhabitants who are the enemies of the Muslims, is like a bird with a head, two wings and two legs; if one of its wings got broken, it would get up over its two legs, with one wing and the head; and if the other wing got broken, it would get up with two legs and a head, but if its head got destroyed, then the two legs, two wings and the head would become useless. The head stands for Khosrau, and one wing stands for Caesar and the other wing stands for Persia. So, order the Muslims to go towards Khosrau." So, `Umar sent us (to Khosrau) appointing Al-Nu`maan ibn Muqrin as our commander. When we reached the land of the enemy, the representative of Khosrau came out with forty-thousand warriors, and an interpreter got up saying, "Let one of you talk to me!" Al-Mugheerah replied, "Ask whatever you wish." The other asked, "Who are you?" Al-Mugheerah replied, "We are some people from the Arabs; we led a hard, miserable, disastrous life: we used to suck the hides and the date stones from hunger; we used to wear clothes made up of fur of camels and hair of goats, and to worship trees and stones. While we were in this state, the Lord of the Heavens and the Earths, Elevated is His Remembrance and Majestic is His Highness, sent to us from among ourselves a Prophet whose father and mother are known to us. Our Prophet, the Messenger of our Lord, has ordered us to fight you till you worship Allah alone or give Jizyah (i.e. tribute); and our Prophet has informed us that our Lord says:-- “Whoever amongst us is killed (i.e. martyred), shall go to Paradise to lead such a luxurious life as he has never seen, and whoever amongst us remain alive, shall become your master." Al-Nu' maan said to Al-Mugheerah, "If you had participated in a similar battle, in the company of Allah's Messengerﷺhe would not have blamed you for waiting, nor would he have disgraced you. But I accompanied Allah's Messenger in many battles, and it was his custom that if he did not fight early by daytime, he would wait till the wind had started blowing and the time for the prayer was due (i.e. after midday).
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Commentary : In this hadeeth, the Taabi’ee Jubayr ibn Hayyah reports that ‘Umar ibn al-Khattaab (may Allah be pleased with him) – during his caliphate – sent fighters to the outskirts of big cities.It means that he sent them to different cities and towns to fight the polytheists. However,Hurmuzaan, one of the leaders of the Persians, whose real name was Rustum, entered Islam willingly.He embraced Islam after the Battle of al-Qaadisiyyah, which happened in the year fourteen of the Hijrah.‘Umar (may Allah be pleased with him) drew him closer to him and would consult him [concerning the state of affairs of the Persians].This occurred after the defeat of the Persians and after the Muslims occupied the Metropolises of Persia.‘Umar (may Allah be pleased with him) told him that he would consult him about these battles,i.e.the battles of Persia, Isfahan, and Azerbaijan.This was because he was more aware of their affairs than anyone else.Hurmuzaanagreed to give advice to ‘Umar (may Allah be pleased with him), and he gave an example about this land, meaning, about its campaign.He explained that its example in terms of the people residing in it among the enemies of the Muslims is as the example of a bird having a head, two wings, and legs.If one of the wings is clipped, the two legs with a wing and head will still stand up to move.If the other wing is clipped, then the two legs and the head will still stand up to move forward. However, if it is slaughtered (meaning beheaded), then the two legs, the wings, and the head become immobile, the whole body will become useless.If the head is removed, everything else will fall apart.The head here was Kosrae;one wing was Caesar (Qaysar), the emperor of the Romans, and the other wing was the Persians.Then, he gave advice to ‘Umar (may Allah be pleased with him) to command the Muslims to set out to fight and to start the fight withKosrae, as he was the head, and his beheading would entail clipping the two wings.
When it was the twentieth year of the Hijrah, ‘Umar took the warriors out to battle and appointed al-Nu’maan ibn Muqarrin (may Allah be pleased with him) as their commander.The army set out at night until they had entered the land of the enemy, Nahawand. Now it is an Iranian city which is situated in the highlands toward the south of the Zagros Mountains.The governor of Kosrae came out to attack them – he was known as Bundaar – in an army of forty thousand strong men from the people of the Persian mountains and Kerman (which is now an Iranian city which is situated in the central region of the country), and with the people of other regions too, such as Nahawand and Isfahan (Isfahan is now an Iranian city and the provincial capital of the province of Isfahan, 340 km away from Tehran).A hundred and ten thousand enemy soldiers set out to counterattack the Muslim army.A translator stood up and said, “A spokesperson should speak to me.”Al-Mugheerah ibn Shu’bah replied, “Ask whatever you wish to ask.”He asked him, “Who are you, people?” He asked purposefully in the context of a person who somehow does not know them with the intention of belittling them. Al-Mugheerah answered, “We are a people from the Arabs who were once in anunfortunate state and in severe calamity.We would suck the skins (meaning the skins of the animals [to survive]).”This is a metaphor for having very little food and he meant thereby hunger.“We would wear wool.”That is a metaphor for having very little clothing.“We used to worship trees and stones.”This is an expression for their severe ignorance.They remained in that state until the Exalted and Mightily Majestic Lord of the earths and heavens, “sent a Prophet amongst us, whose father and mother were known to us.”This means they were fully aware of the family tree of the Messenger of Allah ﷺ.He meant thereby to venerate the Messenger of Allahﷺ and to exalt him and purify him from the belief that he came to create bloodbath.“Our Prophet and the Messenger of Our Lord ﷺ commanded us to fight you until you worship Allah Alone or that you pay us the Jizyah.”The Persians used to be Magi, worshipping fire.
He continued, “Our Prophet ﷺ has transmitted to us the message from Our Lord that anyone amongst us killed in fighting for the cause of Allah, then he goes to the bliss in Paradise, and no Paradise of that sort has ever been seen before. As for the one who stays alive amongst us and has not been martyred, then he attains victory and owns your necks (you) by imprisoning you.”In this statement, there is an indication that a Muslim fights until he attains either victory or martyrdom.
Al-Nu’maan (may Allah be pleased with him) delayed the fighting, while al-Mugheerah wanted to fight straight after his statement with theinterpreter.Al-Nu’maan told al-Mugheerah, “Perhaps Allah has made you witness,”i.e. made you present in a similar situation, in other words, in such a tense situation with the Messenger of Allah ﷺ. However,he ﷺdid not make you regret regarding the prudence and forbearance exercised during the hardship you encountered with him.He did not humiliate and degrade you. I witnessed fighting with the Messenger of Allahﷺ in many battles which he set out for.If he did not fight in the beginning of the day at sunrise, then he would wait until winds would start to blow, until the prayers would come after the inclination of the sun at noonday,” that is the disappearance of the intensity of the heat.That was part of the Prophetic kindness towards the army and soldiers, so that they were able to fight better in more temperate weather conditions.According to Aboo Dawood, “… thereafter, the divine help of victory would descend.”That manoeuvre would be part of the causes of the victory (divine help) which Allah has promised His servants.
This hadeeth shows that it is allowed to take the Jizyah from the Magi.
It highlights the merits of al-Numaan ibn al-Muqarrin(may Allah be pleased with him) and reveals the military expertise of al-Mugheerah ibn Shu’bah, and his strength, magnanimity, eloquence, and articulation.
It expounds the virtue of consultation, and that there is no wrong for someone who is of a higher status to consult someone who is below him in status.
It also contains exemplification in order to clarify the intent of speech.
It shows the necessity to take the causes of the victory during war and facing the enemy..

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Narrated Anas ibn Maalik (may Allah be pleased with him):Once the Prophetﷺcalled the Ansaar to grant them part of the land of Bahrain. On that they said, "No! By Allah, we will not accept it unless you grant a similar thing to our brothers from Quraysh as well." He said, "That will be theirs if Allah wishes." But when the Ansaar persisted in their request, he said, "After me, you will see others given preference over you in this respect (in which case) you should be patient till you meet me at the Pond (of Al-Kawthar).
.

Commentary : The Prophet ﷺappreciated and recognized the value and worth of everyone among the Emigrantsand the Ansaar.Heﷺ would advise them tolook after each other so as to maintain the brotherhood and bondsand help each otherto remain on the truth.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him)reports that the Prophet ﷺcalled the Ansaar in order to appoint for each one of them a portion feudally from the Jizyah and the land tax in Bahrain.It does not mean making them owners of the lands because the land conquered through a peace treaty cannot be distributed and feudally divided.The Prophet ﷺ had made a peace treaty with the people of Bahrain and imposed on them Jizyah.The area of Bahrain was considered to include what is now known as Bahrain, as well as al-Ahsaa and al-Qateef, situated in the eastern region of the Kingdom of Saudi Arabia.The Ansaar replied, “No, by Allah.We will not accept until it is also written for our Emigrant brothers from the Quraish whatever is going to be allocated for us.”This was not in opposition to the command of the Messenger of Allah ﷺ; rather they had understood that the Prophetﷺ intended to repay their kindness, and their statement was due to selflessness and their love for the Emigrants. The Prophet ﷺ replied, “That will be theirs if Allah wills it.”In a narration in Saheeh al-Bukhaaree, it says, “That was not with the Prophet ﷺ”i.e.the Prophet ﷺ did not haveat that time enough to give the Emigrants like what he wanted to allocate for the Ansaar.It was also said that the meaning is that the Prophet ﷺ did not want to do [what the Ansaar were kindly proposing for the Emigrants], because he had already divided the lands of banoo al-Nadeer for the Emigrants earlier.However, the Ansaar were insistent that the Prophet ﷺ prescribe that for the Emigrants first, to the extent that the Prophet ﷺ had to say to them, “You will see [favouritism] after me,”from the rulers who will favor themselves over the Ansaar with the worldly things, will favour others over them, and will not give them a large portion in state affairs,“hence, remain patient until you meet me at the Pond” wherein they will receive great rewards and abundant recompense, which will be inlieu of this favouritism. The Pond of the Prophet ﷺ is a huge collection of water where the believers will go to get water on the plains of the Day of Judgement.In the narration of Saheeh al-Bukhaaree and Saheeh Muslim, Anas (may Allah be pleased with him) states, “However, we could not forbear” the favouritism and tyranny as the Messenger of Allah ﷺ had commanded us to do.
This hadeeth highlights the selflessness of the Ansaar,how they gave preference to others over themselves and kindly exceeded the bounds in generosity.
It encourages us to remain forbearing during calamities, and it affirms the Pond (Pond) for the Prophet ﷺ on the Day of Judgement..

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..

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Abu Omama narrated that the Messenger of Allah ﷺ said, “If anyone appropriates a Muslim’s right by his (false) oath, Allah definitely makes Hell as his destiny and deprives him of Paradise.” A man asked, “O Messenger of Allah, even if it were something insignificant?” The Prophet answered, “Even if it were a stick from an araak tree.”.

Commentary : The pure law of Islam established the relationship among people on the basis of honesty. Muslims are honest about their rights, but some may betray and falsely swear sacred oaths to take people's properties, especially if the proof of the right holder is not clear. In this hadith, the Prophet (ﷺ) confirmed that if a Muslim falsely swears to take people's properties, Allah will prevent him from entering Paradise and make him enter Hell as a punishment for his lying and depriving people of their rights by false oaths. This will be his punishment on condition that he thinks this act is permissible and does not return the property to its owner. Islam considers it a grave sin, for the false oath is one of the major sins, and the Islamic rulings are based on apparent proofs and oaths, even if the person to whom the ruling was made was a liar. As a result, a man asked the Prophet (ﷺ) if the one who committed this sin would enter Hell even if the right unjustly taken was trivial. The Prophet replied that he would definitely enter Hell even if it were a small stick from the Arak tree from which the siwak is taken. The oppressor should not underestimate his small sins because lots of people will be punished for their small sins. There is a saying that confirms that most of the worldly fire is from small sparks. This is supported by Allah's saying, "Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment." (Aal-Imran: 77) This hadith contains the following benefits: (1) It includes a stern warning against taking people's properties by false oaths and (2) There is no difference between grave and trivial sins as long as they both oppress people..

139
Wa’el ibn Hujr narrated, “A man from Hadramout and another one from Kinda came to the Prophet ﷺ. The first said, ‘O Messenger of Allah ﷺ, this man has appropriated my land which belonged to my father.’ The other said, ‘It is my land in my possession. I cultivate it. There is no right for him in it.’ The Messenger of Allah ﷺ said to the first, ‘Do you have any evidence?’ He replied, ‘No.’ The Prophet ﷺ commented, ‘Then your case is decided on his oath.’ He (the man from Hadramout) said, ‘O Messenger of Allah ﷺ, he is a liar and does not care about what he swears to or abstain from taking anything (forbidden).’ The Prophet ﷺ commented, ‘You do not have any other option from him.’ When he (the man from Kinda) was about to take an oath, the Messenger of Allah ﷺ commented, ‘If he took an oath to usurp his property unjustly, he would certainly meet Allah turning away from him.’”.

Commentary : Islam established the relationship among people based on honesty, so a Muslim is faithful to his rights and others’ rights, but some people may betray and swear sacred oaths to usurp what does not belong to them, especially if the holder of the right does not have clear proof. In this hadith, Wa’el ibn Hujr narrated that a man from Hadramout, a Yemen town near Aden, and another one from Kinda, a Yamen tribe, came to the Prophet ﷺ to seek his arbitration about a land that they both claimed ownership. The first said, “This man has appropriated my land which belonged to my father,” but the other said, ‘It is my land in my possession. I am cultivating it. He has no right to have it.” The Prophet ﷺ asked the first for his proof of ownership but he answered that he had none. The Prophet ﷺ replied that the case would be decided on his (the man from Kinda) oath that the land belonged to him. As a result, the first man confirmed that the other one was an immoral person who did not care about what he swore to and willingly usurped people's belongings. The Prophet ﷺ explained that the only solution to prover ownership was that the first one provided evidence or the other one took an oath. When he (the man from Kinda) was about to take an oath, the Prophet ﷺ commented, “If he took an oath to usurp his property unjustly, he would certainly find Allah turning away from him.” In a narration in Sahih Muslim, he said, “Allah will be angry with him when he meets Him.” It is severe Prophetic intimidation against those daring to usurp people’s rights by taking false oaths to apparently make them permissible, which leads them to be expelled from Allah’s mercy. In Sunan Abu Daoud, Al-Ash’ath ibn Qais narrated that the man from Kinda tribe, after the Prophet’s warning, changed his mind and said, “It is his land.” Although Islam’s judgment is based on apparent proofs and oaths even if this leads to giving the right to the wrong person, taking false oaths is one of the major sins in Islam. Finally, this hadith contains the following benefits: (1) It severely warns against taking false oaths, especially to usurp people’ rights, (2) Islam’s judgment is based on oaths and proofs, not claims, (3) It is recommended that a judge alerts those falsely swearing to bring them back to the truth, and (4) A judge should equally deal with the two parts during his process of seeking oaths and proofs..

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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..

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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..

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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..

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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..

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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..

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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..