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Hadith
22
It was narrated from Abu Sa‘id al-Khudri (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “The people of Paradise will enter Paradise and the people of Hell will enter Hell, then Allah (may He be exalted) will say: ‘Bring forth from the Fire whoever had in his heart a mustard seed’s weight of faith.’ They will be brought forth from it having turned black, and will be thrown into the river of al-Haya or al-Hayat (life) – Malik [one of the narrators] was not sure – then they will grow like seeds alongside the course of a stream that flows after it rains. Do you not see how they emerge yellow and curled up?” Wuhayb said: ‘Amr told us it was al-Hayat (life), and he said: “A mustard seed’s weight of good.”.

Commentary : Allah (may He be glorified) has bestowed upon His slaves His blessings and mercy in this world and the hereafter. In this hadith, the Prophet (blessings and peace of Allah be upon him) explains some of the blessings that Allah will bestow upon them in the hereafter. He tells us that after the believers among the people of Paradise have entered Paradise by the grace and mercy of Allah, and then because of their righteous deeds, and after the people of Hell have entered Hell – so that everyone who deserves to enter it, of people of faith and others, will enter it so that they might be requited for their bad deeds – then Allah will instruct His angels to bring forth from the Fire everyone who did a mustard seed’s worth of the actions of faith, if they had affirmed the oneness of Allah and believed in that which our Prophet (blessings and peace of Allah be upon him) brought. Mustard is a well-known plant the seeds of which are given as a likeness of a very small thing. Here it is used as a metaphor for the tiniest of good deeds.
They will be brought forth from the Fire having turned black; in other words they will have become like coal because of the effect of the fire. Then they will be thrown into the river of al-Haya or al-Hayat (life), which indicates that it will be a cause of life being restored to the bodies of those who are brought forth from Hell. Then they will grow like seeds that are sown alongside the course of a stream that flows after it rains, so they grow quickly but there is some weakness in them; in the beginning they emerge from the earth yellow in colour and beautiful to look at, with their leaves furled. Then they grow taller and the leaves unfurl after that, which increases the fragrant plant in beauty.
This hadith states that the level of faith in the heart may vary, and that the people of faith vary in the level of their faith.
It also indicates that the one who commits sin is exposing himself to punishment in the hereafter and may be admitted to Hell, unless Allah pardons him..

23
It was narrated that Abu Sa‘id al-Khudri (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said: “Whilst I was sleeping, I saw the people being presented to me, wearing chemises, some of which reached the chest, and some were other than that. ‘Umar ibn al-Khattab was presented to me, wearing a chemise that he was dragging.” They said: How did you interpret that, O Messenger of Allah? He said: “Faith.”.

Commentary : ‘Umar ibn al-Khattab (may Allah be pleased with him) had many virtues. He was the best of this ummah after Abu Bakr (may Allah be pleased with him), and was inspired and guided to the truth. Some verses in the Qur’an were revealed to support his view. When he became caliph, in charge of the believers, he strove to be just and fair, and he explained to the people many things that were in their best interests; he would guide them to the straight path and make life easy for them.
This hadith highlights some of his virtues, as the Prophet (blessings and peace of Allah be upon him) told his companions (may Allah be pleased with them) about a dream that he had seen. He said: Whilst I was sleeping, I saw the people passing before me, wearing chemises and garments of different lengths. Some of the people were wearing chemises and garments that came halfway down their chests, and did not cover all of their bodies. Some of them were wearing something other than that, so their chemises were shorter or longer than that, or something in between. Then ‘Umar ibn al-Khattab passed before me, wearing a long chemise that he was dragging behind him. When the Prophet (blessings and peace of Allah be upon him) was asked how he interpreted that, he said: “Faith.” In other words, I interpreted it as referring to faith. What is meant by faith here is adhering to it, such as being keen to comply with the commands and heeding the prohibitions, and ‘Umar (may Allah be pleased with him) was foremost in that regard. Hence he saw him wearing a long and covering garment that he was dragging behind him. The fact that he was dragging his garment indicates that his beautiful legacy would remain after he was gone, so that the Muslims might follow his example. It was also said that the chemise in the dream was interpreted as referring to faith because faith, Islam and righteousness are described as garments. Allah (may He be exalted) says: {But the clothing of righteousness - that is best} [al-A‘raf 7:26]. Just as a chemise covers a person’s ‘awrah and prevents the gaze of others falling on it, in like manner faith protects a person from Hell and from falling into shameful worldly deeds and anything that could cause him harm, because faith envelops on all sides and protects him from permitting infractions, just as a garment protects and envelops a person. So whoever does a great deal of acts of obedience and worship will be more covered and protected, whereas one who has fewer righteous deeds to his credit will have less coverage and protection.
This hadith highlights the great virtue of ‘Umar ibn al-Khattab (may Allah be pleased with him).
It also indicates that deeds are part of faith, and that people of faith vary with regard to their deeds. .

24
It was narrated from ‘Abdullah ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) passed by a man of the Ansar who was admonishing his brother for being too decent and shy, and the Messenger of Allah (blessings and peace of Allah be upon him) said: “Let him be, for decency and shyness (haya’) are part of faith.”.

Commentary : Haya’ (decency, shyness) is all good and is part of faith; it is one of the praiseworthy characteristics that both men and women should seek to acquire, because it prevents a person from falling into sins.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) tells us that the Prophet (blessings and peace of Allah be upon him) passed by a man when he was admonishing his brother for being too decent and shy. What is meant is that he was advising him not to be too shy, because the man was very shy and that prevented him from asking people for his dues. Hence his brother rebuked him for that. But the Messenger of Allah (blessings and peace of Allah be upon him) instructed him to let him continue with this good characteristic, and told him that haya’ (decency and shyness) was part of faith and one of its branches, because it prevents a person from doing what Allah has forbidden. Haya’ is of two types: the first of which is an innate characteristic and is not something that is acquired or developed later on, and this is one of the noblest characteristics that Allah may bestow on a person or create in him, for it makes him refrain from committing abhorrent deeds or engaging in base conduct, and encourages him to acquire noble and sublime characteristics. The second type is that which one may acquire after learning about Allah and about His greatness and how close He is to His slaves, and after learning that He is always watching and that He knows that which deceives the eyes and what the hearts conceal. This is one of the most sublime characteristics of faith; in fact it is one of the highest levels of ihsan..

25
It was narrated from Ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) said: “I have been commanded to fight the people until they bear witness that none has the right to be worshipped but Allah and that Muhammad is the Messenger of Allah, and establish prayer and give zakah. If they do that, they will have protected their lives and wealth from me except in cases dictated by Islamic law, and their reckoning will be with Allah.”.

Commentary : Islam is the true religion which Allah (may He be glorified) has ordained for all people, and He will never accept any other religion from anyone. Allah (may He be exalted) says: {And whoever desires other than Islam as religion - never will it be accepted from him, and he, in the Hereafter, will be among the losers} [Al ‘Imraan 3:85].
In this hadith, the Prophet (blessings and peace of Allah be upon him) stated that Allah (may He be exalted) had commanded him to fight the polytheists who were waging war and preventing the message of Islam from reaching people; Allah had given permission to fight them until they testified to the oneness of Allah (may He be glorified and exalted) and to the message of Muhammad (blessings and peace of Allah be upon him); established the obligatory prayers – Fajr, Zuhr, ‘Asr, Maghrib and ‘Isha’ – by continuing to perform them, fulfilling all the necessary conditions; and gave the obligatory zakah, which is a financial act of worship that is due on all types of wealth that meet the minimum threshold, as defined in Islamic teachings, when one full lunar (or Hijri) year has passed since acquiring that wealth, giving one quarter of one tenth. This is to be taken from their rich and given to the poor. Prayer and zakah are singled out for mention because they are the foremost physical and financial acts of worship, and other acts of worship stem from them.
If they do these things, then their lives and wealth will be protected, according to Islamic teachings, except – as he said – in cases dictated by Islamic law. This refers to an exception from protection. In other words, Islam protects their lives and wealth, so it is not permissible to kill them, unless they commit a crime or offence which incurs the penalty of execution, according to Islamic rulings. So a murderer may be executed as a retaliatory punishment (qisas), and an apostate and a married or previously-married adulterer may be executed as a hadd punishment. Then on the Day of Resurrection, Allah (may He be exalted) will bring them to account, and He will reward the sincere and punish the hypocrite. As for us, we can only judge matters on the basis of how things appear to be.
This hadith does not mean that the polytheists should be forced to enter Islam. Rather they have the choice between entering Islam or paying the jizyah. If, however, they insist on opposing the message of Islam, then there is no option but to fight them; we are to fight those who fight us in order to prevent us from spreading the message of Allah (may He be exalted), as is explained in the texts of the Qur’an and Sunnah..

26
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) was asked: Which deed is best? He said: “Believing in Allah and His Messenger.” It was said: Then which? He said: “Jihad in Allah’s cause.” It was said: Then which? He said: “An accepted Hajj.”.

Commentary : Because of their keenness to do acts of worship and that which would help them to attain the pleasure of Allah (may He be glorified and exalted), the Sahabah often asked the Prophet (blessings and peace of Allah be upon him) about the best of deeds, and those which would bring them closest to Allah (may He be exalted). The responses of the Prophet (blessings and peace of Allah be upon him) and varied according to their character and circumstances, and what would be most beneficial for each of them.
In this hadith, Abu Hurayrah (may Allah be pleased with him) stated that when the Prophet (blessings and peace of Allah be upon him) was asked which deed is best, he said: “Belief in Allah and His Messenger.” Believing in Allah (may He be exalted) means believing in and affirming His existence, and that He possesses all attributes of majesty and perfection, far above any shortcomings; and that He is One, true, the Eternal Refuge, unique, the Creator of all creation, Who does whatever He wills in His dominion, and decrees whatever He wills concerning His creation; that He alone is deserving of all kinds of worship, to the exclusion of all others. Believing in His Messenger Muhammad (blessings and peace of Allah be upon him) means believing and affirming that he spoke the truth in what he conveyed from Allah (may He be exalted); that it is obligatory to follow him, venerate him and respect him; that he is the final Prophet and everyone who hears of him must believe in him and follow his way, and whoever does not believe in him and follow his way is not a believer in any of the Prophets and Messengers. The reason why faith is the best of all deeds and brings the greatest reward with Allah is that it is a condition of all Islamically-prescribed acts of worship – such as prayer, zakaah, fasting and so on – being valid.
Then the Prophet (blessings and peace of Allah be upon him) was asked about the best of deeds after faith, and he replied: The best of them is jihad in Allah’s cause, which means fighting the enemies of Allah among the polytheists and disbelievers who wage war and oppose the call of Islam. Allah has given us permission to fight them so as to make the word of Allah supreme and to defend His religion and spread it far and wide, and not for any other purpose. Rather the only reason why jihad is the best of deeds after believing in Allah and His Messenger is that it involves offering one’s life for the sake of Allah, and it may also require offering one’s wealth as well.
Then the Prophet (blessings and peace of Allah be upon him) was asked about the next best deed after jihad, and he said: “An accepted Hajj (Hajj mabrur).” This is the Hajj in which all essential parts are done properly and sincerely for the sake of Allah (may He be exalted). This is what is acceptable to Allah (may He be glorified), because it is free of showing off and seeking an enhanced reputation, and is not done using unlawful wealth. The apparent meaning of the hadith suggests that Jihad is better than Hajj, but this is to be understood as referring to a supererogatory (nafil) Hajj. As for the obligatory Hajj, it is better than jihad. This applies in cases where jihad is a communal obligation (fard kifayah); if jihad has become an individual obligation (fard ‘ayn), then it definitely takes precedence over the obligatory Hajj, because it must be done immediately..

27
It was narrated from Sa‘d ibn Abi Waqqas (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) gave something to a number of people when Sa‘d was sitting there, but he left out a man who I [Sa‘d] liked the most out of them. So I said: O Messenger of Allah, why did you not give to So-and-so? For by Allah, I think that he is a believer. He said: “Or a Muslim.” I kept quiet for a little while, then what I knew of him prompted me to speak again, and I repeated what I had said: I said: Why did you leave out So-and-so? For by Allah, I think that he is a believer. He said: “Or a Muslim.” Then what I knew of him prompted me to speak again, and I repeated what I had said, and the Messenger of Allah (blessings and peace of Allah be upon him) repeated what he had said. Then he said: “O Sa‘d, I may give to one man when someone else is dearer to me than him, for fear that Allah may throw him into the Fire.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) used to deal with people on the basis of prophetic wisdom, so he knew what was appropriate for each individual around him, and he would deal with him in a manner that could help to rectify his condition and make him steadfast in faith.
In this hadith, Sa‘d ibn Abi Waqqas (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) gave some wealth to a group of those whose hearts were to be softened (towards faith), for many people enter Islam in the hope of gaining wealth or status, then later on faith takes root in their hearts, and they become among the best of the Muslims. The word translated here as “a number of people” refers to a group of between three and ten. This incident happened in the presence of Sa‘d (may Allah be pleased with him), and the Prophet left out one man, giving him nothing; that man was the one whom Sa‘d admired the most, and he was the best and most righteous of them, or so Sa‘d thought. So Sa‘d (may Allah be pleased with him) asked the Prophet (blessings and peace of Allah be upon him) the reason why he had left out that man, even though he thought he was a believer on the basis of outward signs which seemed to indicate that he had strong faith. The Prophet (listings and peace of Allah be upon him) responded by saying “Or a Muslim”; what he meant was: do not hasten to deem someone a believer. This was a rebuke to Sa‘d for testifying that someone was a believer, because belief or faith is hidden in the heart, and no one can see it, so testifying to that effect is a testimony that is based on conjecture. So no one should affirm such a thing. The Prophet (blessings and peace of Allah be upon him) instructed Sa‘d to testify to the man being a Muslim, because that is something that can be seen. But Sa‘d (may Allah be pleased with him) did not understand why the Prophet (blessings and peace of Allah be upon him) responded by saying “Or a Muslim”. If he had understood that, it could have prevented him from saying that again, so he repeated his words, and the Prophet (blessings and peace of Allah be upon him) repeated the response that he had given the first time.
Then the Prophet (blessings and peace of Allah be upon him) explained to Sa‘d the reason why he had given to some and had withheld from others, so he said: I may give to a man to soften his heart by means of that gift, for fear that he may become a disbeliever if he is not given anything; I am afraid that if I do not give him anything, he may develop an idea because of which he may become a disbeliever, and then Allah will throw him into the Fire. As for the one whose faith is strong, he is dearer to me, so I entrust him to his faith and I do not fear that he will recant his religion or develop bad ideas if I do not give him anything.
This hadith indicates that part of the teachings of Islam is not to definitively affirm that anyone has faith in his heart, or to swear to that on the basis of what appears to us of his being Muslim and adhering to the teachings of Islam, even though we should treat a person as a Muslim and classify him as such on the basis of what appears outwardly to be the case.
It also indicates that when these two terms, faith (iman) and Islam appear together, then each of them has a different meaning; in that case, Islam refers to outward actions, and faith refers to inward deeds of the heart. .

29
It was narrated that Ibn ‘Abbas said: The Prophet (blessings and peace of Allah be upon him) said: “I was shown the Fire, and I saw that most of its inhabitants were women, for they are ungrateful.” It was said: Are they ungrateful to Allah? He said: “They are ungrateful to their husbands; they are ungrateful for kind treatment. If you show kindness to one of them for a lifetime, then she sees one thing from you, she says: I have never seen any good from you.”.

Commentary : Allah (may He be glorified) created Paradise for His patient and obedient slaves, and He created the Fire for those who refuse, turn away from Him and are ungrateful for His blessings. The Prophet (blessings and peace of Allah be upon him) explained the characteristics of many of those who will enter it.
In this hadith, he described one of the characteristics of the people of Hell which is common among women in particular. One day, the Prophet (blessings and peace of Allah be upon him) exhorted the women and said to them: I was shown the Fire; Allah (may He be exalted) caused me to look at it by His might, so I saw it with my own eyes. When I looked at it and saw who was in it, I saw that the majority of its inhabitants were women. One of the women said: Why is that, O Messenger of Allah (blessings and peace of Allah be upon him)? He replied: They will be the majority of the inhabitants of the Fire because they are ungrateful. The Prophet (blessings and peace of Allah be upon him) did not say what they were ungrateful for, so that the women would become curious and want to find out what type of ingratitude he was attributing to them, and also to make their fear greater. Hardly had the Prophet (blessings and peace of Allah be upon him) spoken these words but one of the women asked: Are they ungrateful to Allah? He said: Rather they are ungrateful to their husbands and are ungrateful for kind treatment. In other words, they deny the blessing of the husband and his kind treatment towards them. If the husband treats one of them kindly for an entire lifetime, then she sees one thing from him that she dislikes, she says: I have never seen anything from you that has benefitted me or made me feel happy in my entire life!
Denying blessings is forbidden because if a woman denies the blessing of her husband, she has denied the blessing of Allah, for this blessing that reached her from her husband is in fact a blessing that came from Allah.
Ingratitude towards the husband is mentioned in particular among other types of sins for a subtle and amazing reason, which is the words of the Prophet (blessings and peace of Allah be upon him): “If I were to instruct anyone to prostrate to anyone else, I would have instructed women to prostrate to their husbands.” This was narrated by Ahmad and others. The husband’s right over his wife is mentioned alongside the right of Allah because if a woman denies her husband’s rights when his rights over her are so great, this indicates that she is neglecting the rights of Allah. Hence it is described as kufr (which may mean ingratitude or disbelief), but it is not the kufr which may put one beyond the bounds of Islam.
This hadith indicates that kufr is of two types, and that the word kufr may refer to something other than disbelief in Allah (may He be exalted), such as when it refers to ingratitude for blessings, which is a denial of those blessings..

30
It was narrated that al-Ma‘rur ibn Suwayd said: I met Abu Dharr in ar-Rabadhah. He was wearing a hullah (suit) and his slave was also wearing a hullah. I asked him about that, and he said: I insulted a man and shamed him because of his mother’s origins, then the Prophet (blessings and peace of Allah be upon him) said: “O Abu Dharr, did you shame him because of his mother’s origins? Indeed you are a man in whom there is some ignorance (jahiliyyah). Your servants are your brothers whom Allah has put under your control, so whoever has been given control over his brother, let him feed him the same food as he eats, and clothe him in the same garments as he wears. Do not burden them with work that may be overwhelming for them, and if you do assign such work to them, then help them.”.

Commentary : Islam is a religion of sublime manners and etiquette with all people, even servants. It is a religion that does not differentiate between people on the basis of lineage, status, race or colour. Rather differentiation is based on piety and righteous deeds. In this hadith, Abu Dharr (may Allah be pleased with him) had insulted a man and shamed him because of his mother’s origins by saying “O son of a foreign woman” or “O son of a black woman” and the like. When the Prophet (blessings and peace of Allah be upon him) came to know of that, he rebuked Abu Dharr for it, saying: “Did you shame him because of his mother’s origins?” In other words, did you insult him and accuse him of being a shameful person because of his mother? “Indeed you are a man in whom there is some ignorance (jahiliyyah).” Insulting people, impugning them and shaming them are characteristics of ignorance, so this is a deterrent from doing such things, and it highlights how abhorrent such actions are.
Then the Prophet (blessings and peace of Allah be upon him) said to him, teaching him, disciplining him and informing him about the rights of servants: “Your servants are your brothers whom Allah has put under your control.” In other words, your servants and slaves who take care of your affairs, and are Muslims, are your brothers in faith whom Allah (may He be glorified and exalted) has put under your control, “so whoever has been given control over his brother, let him feed him the same food as he eats, and clothe him in the same garments as he wears. Do not burden them with work that may be overwhelming for them, and if you do assign such work to them, then help them.” So do not ask them to do more work than they are able to do, and if you instruct them to do any such work, then you must help them. When Abu Dharr (may Allah be pleased with him) heard these words from the Prophet (blessings and peace of Allah be upon him), he gave his servant a garment like his own, as al-Ma‘rur ibn Suwayd saw him in ar-Rabadhah – which is a place near Madinah -  wearing a hullah, which is a suit composed of two garments, a lower garment (izar or waist wrapper) and an upper garment (rida’ or cloak), and he saw his servant also wearing a hullah. That was in obedience to what Abu Dharr (may Allah be pleased with him) had heard from the Prophet (blessings and peace of Allah be upon him).
This hadith highlights the abhorrent nature of the characteristics and attitudes of the jahiliyyah, and tells us that they are to be shunned, in accordance with the teachings of Islam.
It also encourages us to show kindness to slaves and servants and others in similar positions, such as hired workers and the like, and to treat them gently.
It also teaches us not to look down on a fellow Muslim and despise them.
It also highlights the clear virtue of Abu Dharr (may Allah be pleased with him) and his good response to the command of the Prophet (blessings and peace of Allah be upon him)..

31
It was narrated that al-Ahnaf ibn Qays said: I went to support this man [in fighting] and I met Abu Bakrah [on the way]. He said: Where are you going? I said: To help this man. He said: Go back, for I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “If two Muslims meet [and fight] with their swords, then the killer and the slain will both be in the Fire.” I said: O Messenger of Allah, the case of the killer is clear, but what about the one who was slain? He said: “He was keen to kill his opposite number.”.

Commentary : Shedding blood unlawfully is one of the greatest sins with which a person could meet Allah (may He be exalted), and Allah (may He be glorified and exalted) has warned the one who kills a Muslim unlawfully of a lasting punishment. That is why a group of the companions of the Prophet (blessings and peace of Allah be upon him) stayed away from the turmoil (fitnah) that occurred after the murder of ‘Uthmaan ibn ‘Affan (may Allah be pleased with him) for fear of playing any part in the shedding of blood unlawfully, which Allah (may He be exalted) would question them about on the Day of Resurrection. One of those who stayed away from fighting was Abu Bakrah Nufay‘ ibn al-Harith (may Allah be pleased with him). According to this hadith, when Abu Bakrah (may Allah be pleased with him) saw al-Ahnaf ibn Qays going to join the fighting, he said to him: Where are you going? He said To support this man, referring to ‘Ali ibn Abi Talib (may Allah be pleased with him) in the Battle of the Camel, which took place in 36 AH. This was a battle which led to a great deal of turmoil; it took place in Basra between ‘Ali (may Allah be pleased with him) and his supporters on the one hand, and al-Zubayr, Talhah and ‘A’ishah (may Allah be pleased with them) and their supporters on the other hand. ‘A’ishah (may Allah be pleased with her) had gone there to try to bring about reconciliation, not to fight, then matters got out of hand and there happened what happened. Abu Bakrah (may Allah be pleased with him) told al-Ahnaf to go back, then he told him that he had heard the Messenger of Allah (blessings and peace of Allah be upon him) say: If two Muslims meet and fight with their swords for worldly gain, or without any legitimate justification according to Islamic teachings, then the killer and the slain both deserve to enter Hell.
Abu Bakrah (may Allah be pleased with him) asked, seeking to understand: ‘O Messenger of Allah, the case of the killer [is clear], but what about the one who was slain?’ In other words: why would he enter the Fire even though he is the one who was killed? The Prophet (blessings and peace of Allah be upon him) answered him by saying: “He was keen to kill his opposite number.” He wanted to kill his opposite number, and if he had had the opportunity to kill him, he would have done so. This does not include a Muslim who fights off another Muslim who is attacking him, for he should fight to protect his wealth or honour, even if he kills or is killed.
The fact that both of them will be in the Fire does not mean that they will abide therein forever. Rather this is a punishment for this sin, then it is up to Allah (may He be exalted): if He wills, He will punish them then bring them out of the Fire like others who affirm His oneness (but commit sins), and if He wills He will pardon them and not punish them at all. Remaining in Hell forever is only for one who regards it as permissible to kill a fellow Muslim.
This hadith indicates that for a Muslim to fight his fellow Muslim for no legitimate reason is a major sin, and that the one who commits a major sin does not become a disbeliever thereby, because the Prophet (blessings and peace of Allah be upon him) described both fighting parties as Muslims.  .

32
It was narrated that ‘Abdullah said: When the verse {They who believe and do not mix their belief with injustice (zulm)} [al-An‘am 6:82] was revealed, the companions of the Messenger of Allah (blessings and peace of Allah be upon him) said: Which of us does not commit injustice? Then Allah (may He be glorified in exalted) revealed the words, {Indeed, association [with Him] is great injustice} [Luqmaan 31:13]..

Commentary : Associating others with Allah is the gravest of major sins and the worst act of zulm (injustice, wrongdoing). It is an injustice that the one who associates others with Allah does to himself, because Allah has made clear to all people the path of guidance and the way to learn about Allah and His Oneness.
In this hadith, ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) narrates that when the verse {They who believe and do not mix their belief with injustice (zulm)} [al-An‘am 6:82] was revealed, the Companions of the Prophet (blessings and peace of Allah be upon him) were distressed by that, because they thought that what was meant by zulm was sin in general, as one might initially understand, especially because the Arabic word appears in the indefinite form, which would suggest a general meaning referring to any act of wrongdoing. They were worried about that because the apparent meaning of the word zulm is to transgress against people and not give them their dues, and to transgress against oneself by committing sins. Hence they thought that what was meant here was the apparent meaning that first springs to mind, which is doing that which is not appropriate and is contrary to Islamic teachings. So they were concerned, because no one is safe from falling into such sins. Then Allah revealed the words: {Indeed, association [with Him] is great injustice (zulm)} [Luqman 31:13]. Thus it became clear that what is meant is the worst type of zulm, which is shirk (associating others with Allah). Shirk is tantamount to zulm because Allah (may He be glorified) is the Bestower of all blessings, so if His slave associates anything else with Him, he has committed a grave wrong (zulm)..

33
It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “The signs of the hypocrite are three: when he speaks he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust.”.

Commentary : Hypocrisy is of two types: hypocrisy of belief, which takes a person beyond the bounds of faith, and means pretending outwardly to be Muslim whilst concealing disbelief in one’s heart; and hypocrisy in deed, which means imitating the hypocrites in their manners and attitudes. The latter does not take a person beyond the bounds of faith, but it is a major sin.
In this hadith, the Prophet (blessings and peace of Allah be upon him) discussed hypocrisy in deed, and described its distinguishing features. He said that among the signs of hypocrisy in deed, which indicate that this person resembles the hypocrites in their actions and attitudes, you will find these three signs, or some of them. The first sign is that when he speaks he lies, to the extent that this person becomes known for telling lies when he speaks. The second sign is that when he makes a promise he breaks it, meaning that he becomes well-known for breaking his promises, so that if he promises to do something, he deliberately breaks that promise. The third sign is that when he is entrusted with something, he betrays that trust, meaning that he becomes well-known among people for treachery. The things that are mentioned here all stem from one source, namely hypocrisy, which is contrary to honesty and sincerity, the opposite of fulfilling promises, and is contrary to trustworthiness. What is meant in this hadith is that these characteristics are the characteristics of hypocrisy, and the one who possesses these characteristics is like the hypocrites in this regard and has an attitude like theirs. It does not mean that he is a hypocrite in the sense that he pretends to be a Muslim whilst in his heart he is a disbeliever. The Prophet (blessings and peace of Allah be upon him) did not mean that he is a hypocrite like the disbelievers who will abide forever in the lowest levels of Hell.
This hadith points out the blameworthy characteristics of hypocrisy in order to alert people and warn them against falling into that..

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It was narrated from ‘Abdullah ibn ‘Amr that the Prophet (blessings and peace of Allah be upon him) said: “There are four characteristics, whoever has them is a pure hypocrite, and whoever has one of them has one of the characteristics of hypocrisy until he gives it up: when he is entrusted with something he betrays that trust, when he speaks he lies, when he makes a promise he breaks it, and when he argues he resorts to foul speech and irrational talk.”.

Commentary : Hypocrisy means showing outwardly something other than what he feels or believes in his heart. It is divided into hypocrisy in belief and hypocrisy in deed. As for hypocrisy in belief, it means that a person conceals disbelief whilst making an outward show of being a Muslim. This is the hypocrisy for which a person will abide forever in the lowest level of Hell, and he is not counted among those who affirm the oneness of Allah. As for hypocrisy in deed, such a person does affirm the oneness of Allah, and he will not abide forever in Hell.
In this hadith, the Prophet (blessings and peace of Allah be upon him) discussed hypocrisy in deed, and described its distinguishing characteristics. He said that there are four characteristics, and whoever has them is a pure hypocrite, in the sense that he closely resembles the hypocrites because of these characteristics. Whoever has one or some of them is a hypocrite to some degree, until he gives up these characteristics. The first characteristic is that he is well known among the people to be treacherous. The second characteristic is that he is well known for lying when he speaks. The third characteristic is that if he makes a promise he breaks it and does not fulfil the promise that he made. The fourth characteristic is resorting to foul speech and irrational talk when arguing. What is meant by that is that he deliberately rejects the truth, to the extent that what is true becomes false for him, and what is false becomes true. What the hadith means is that these characteristics are the characteristics of hypocrisy, and the one who has them is like the hypocrites in this regard, and has the same attitude as they do, not that he is a hypocrite who pretends to be a Muslim whilst inwardly disbelieving. When he mentioned hypocrisy in this hadith, the Prophet (blessings and peace of Allah be upon him) was not referring to the hypocrisy for which a person will be in the lowest depth of hell, which is the worst type of disbelief. Rather he meant that these characteristics are akin to the concept of hypocrisy, because hypocrisy means displaying outwardly something other than what is in one’s heart. This concept is applicable in the case of lying, breaking promises and betraying trusts. What is meant by the words “he is a pure hypocrite” is pure in the sense of having these characteristics that are mentioned in the hadith only, not other characteristics..

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It was narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever spends the night of Laylat al-Qadr in prayer, out of faith and seeking reward, his previous sins will be forgiven.”.

Commentary : Allah’s grace towards this ummah is immense. By His grace, He has honoured it with seasons of goodness and blessings that bring breezes of divine mercy, to which we are instructed to expose ourselves and make the most of them. One of the greatest of those seasons is Laylat al-Qadr in the month of Ramadan.
In this hadith, the Prophet (blessings and peace of Allah be upon him) highlights the virtue of this blessed night, and tells us that for the one who happens to catch Laylat al-Qadr and spend the night in prayer, reading Qur’an and doing other acts of worship, Allah will forgive him his previous sins, except those that involved transgressions against other people affecting their wealth, honour or physical well-being. Such sins cannot be waived except with their consent, so the person who transgressed against them must seek pardon from those to whom he owes something, or restore their dues. Attaining this virtue depends upon the Muslim doing that out of faith and in the hope of reward, meaning that he believes in the virtue of this night and in the virtue of striving on this night, seeking the pleasure of Allah by worshipping Him and hoping for great reward for staying up on that night. The reward (forgiveness) is mentioned in the past tense [in the original Arabic], even though the forgiveness will come in the future, in order to give the sense that it will certainly happen and will definitely take place, by the grace of Allah (may He be exalted) to His slaves.
In this hadith, we are encouraged to spend the night of Laylat al-Qadr in prayer.
We are also urged to be sincere and seek reward for good deeds with Allah (may He be glorified and exalted)..

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It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Allah has guaranteed the one who goes out in His cause, ‘and nothing causes him to go out except faith in Me and belief in My Messengers, that I will cause him to come back with what he attained of reward or booty, or I will admit him to Paradise.’ Were it not that I would make things more difficult for my ummah, I would never have stayed behind from any expedition. I wish that I could be killed in Allah’s cause, then brought back to life, then killed again, then brought back to life again, then killed.”.

Commentary : Jihad in Allah’s cause and martyrdom in His cause are actions of high status and great virtue, because of the immense status and reward that they bring, which make them superior to many other acts of worship.
In this hadith, the Prophet (blessings and peace of Allah be upon him) says: “Allah has guaranteed”, meaning that He has responded and promised to bestow this blessing upon the one who goes out in His cause with a sincere intention to Allah in his jihad. That is provided that what made him go out was nothing but faith in Allah and belief in His Messengers. If that is the case, then Allah has promised that He will cause him to return to his homeland after the jihad – if he is not martyred – with what he has attained of blessings, which is what he will be granted of reward only, if there is no booty, or reward and booty if they captured booty, or He will admit him to Paradise when those who are close to Him are admitted without being brought to account and without any rebuke for their sins, because their sins have been expiated by martyrdom. Then the Prophet (blessings and peace of Allah be upon him) stated that were it not for the fear of causing hardship for his ummah, he would not have stayed behind from any expedition; rather he would have gone out himself, because of the greatness of the reward for it. Then he stated that he would like to be killed in Allah’s cause, then brought back to life, then killed again in Allah’s cause, then brought back to life again, then killed in Allah’s cause, and brought back to life again, because of the high status and great reward for martyrdom.
This hadith indicates that one may wish for martyrdom, and that it brings an immense reward.
It shows us how compassionate the Messenger of Allah (blessings and peace of Allah be upon him) was towards his ummah and how kind he was to them, and that if there is a conflict between two interests, one should choose the one that is more important.
It also indicates that it is permissible for a person to say, “I wish that such and such a good thing could happen,” even though he knows that it could never happen.
And it indicates that booty does not detract from the reward of the mujahid..

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It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever prays at night during Ramadan out of faith and in the hope of reward, his previous sins will be forgiven.”.

Commentary : The month of Ramadan is one of the seasons of goodness and blessings that bring breezes of divine mercy, to which we are instructed to expose ourselves and make the most of them. One of the virtues of this blessed month is what is mentioned in this hadith, namely the reward that results from praying at night during this month. What is referred to here is the Tarawih prayer, as the Prophet (blessings and peace of Allah be upon him) said, “Whoever prays at night during Ramadan out of faith and in the hope of reward, his previous sins will be forgiven.” In other words, whoever does that, believing in Allah Who enjoined him to do that, knowing the virtue of this prayer at night, seeking great reward, and only seeking Allah (may He be exalted), not intending to be seen by people or any other motive that could be contrary to sincerity, the reward for that will be forgiveness of his previous sins, except those that involved transgressions against other people affecting their wealth, honour or physical well-being. Such sins cannot be waived except with their consent, so the person who transgressed against them must seek pardon from those to whom he owes something, or restore their dues.
The reward (forgiveness) is mentioned in the past tense [in the original Arabic], even though the forgiveness will come in the future, in order to give the sense that it will certainly happen and will definitely take place, by the grace of Allah (may He be exalted) to His slaves.
This hadith indicates that it is encouraged to pray at night during the month of Ramadan, and it highlights the greatness of the reward for doing that..

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As for Allah's saying, "And he certainly saw him in another descent." (An-Najm: 13), Abu Hurairah said, "He saw Gabriel, the Angel.".

Commentary : The journey of the Isra and Mi’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 heavens so he saw Paradise along with His greatest signs. In this hadith, Abu Hurairah interpreted Allah's saying, "And he certainly saw him in another descent." (An-Najm: 13) and said that was the second time the Prophet saw Gabriel, the Angel, in his real form. The first time was at the beginning of his prophethood when Gabriel filled the sky's horizon, so he did not mean he saw his God. Some scholars think he saw his God with his heart, not his eyes, based on a hadith in Sahih Muslim reported by Ibn Abbas. They said that Allah granted his heart a sight so that he could see Him with his heart as if he saw Him with his eyes. It was also said that Allah firmed his heart so he could realize what he would see with his eyes. It was narrated in Sahih Muslim that Abu Dharr said, "I asked the Prophet (ﷺ), 'Have you seen your God?' The Prophet said, 'I saw a light.'" This Prophetic expression may mean that he saw Allah's light or another light that prevented him from seeing Allah, as in another Muslim narration in which Abu Dharr reported that the Prophet said, "A light. How can see Him?!" He meant that he saw a veil of light prevented him from seeing Allah. The Companions and the scholars after them differed on that. Some confirmed it while others negated it. It was said that it is most likely that he saw his God, but they differed on how he saw Him. Some confirmed it was with heart while others confirmed it was with eyes..

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As for Allah's saying, "The heart did not lie [about] what it saw." (An-Najm: 11) and "And he certainly saw him in another descent." (An-Najm: 11), Ibn Abbas said, "He saw him by his heart twice.".

Commentary : The journey of the Isra and Mi’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 heavens so he saw Paradise along with His greatest signs. In this hadith, Ibn Abbas interpreted Allah's saying, "The heart did not lie [about] what it saw." (An-Najm: 11) that the Prophet's heart did not lie about seeing his God. It was a real vision. He also interpreted Allah's saying, "And he certainly saw him in another descent." (An-Najm: 13) that the Prophet (ﷺ) saw his God with his heart, as in another narration in Sahih Muslim. It was said that Allah granted his heart a sight so that he could see Him with his heart as if he saw Him with his eyes or He firmed his heart so he could realize what he would see with his eyes. On the contrary, Abu Hurairah narrated in Sahih Muslim that the one who was seen was Gabriel, the Angel. In Sahih Muslim, Abu Dharr said, "I asked the Prophet, 'Have you seen your God?' The Prophet said, 'I saw a light.'" This Prophetic expression may mean that he saw Allah's light or another light that prevented him from seeing Allah, as in another Muslim narration in which Abu Dharr reported that the Prophet said, "A light. How can see Him?!" He meant that he saw a veil of light prevented him from seeing Allah. The Companions and the scholars after them differed on that. Some confirmed it while others negated it. It was said that it is most likely that he saw his God, but they differed on how he saw Him. Some confirmed it was with heart while others confirmed it was with eyes..

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Ibn Abbas said, "He saw him by his heart.".

Commentary : The journey of the Isra and Mi’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 heavens so he saw Paradise along with His greatest signs. In this hadith, Ibn Abbas interpreted Allah's saying, "And he certainly saw him in another descent." (An-Najm: 13) and said, "He saw him with his heart." It was said that Allah granted his heart a sight so that he could see Him with his heart as if he saw Him with his eyes. It was also said that Allah firmed his heart so he could realize what he would see with his eyes. This contradicts another hadith in Sahih Muslim reported by Abu Hurairah that the one who was seen is Gabriel, the Angel, in his real shape. As a result, Abu Hurairah narrated, as in Sahih Muslim, that, "Abu Dharr said, 'I asked the Prophet, 'Have you seen your God?' The Prophet said, 'I saw a light.'" This Prophetic expression may mean that he saw Allah's light or another light that prevented him from seeing Allah, as in another Muslim narration in which Abu Dharr reported that the Prophet said, "A light. How can see Him?!" He meant that he saw a veil of light prevented him from seeing Allah. The Companions and the scholars after them differed on that. Some confirmed it while others negated it. It was said that it is most likely that he saw Him but they differed on how he saw Him. Some confirmed it was with heart while others confirmed it was with eyes. Finally, this hadith clarifies that the Prophet saw His God with his heart..

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Aisha, Mother of the Believers, said, “If Muhammad ﷺ were to conceal anything which was sent to him, he would certainly conceal this verse: ‘And [remember, O Muhammad] when you said to the one on whom Allah bestowed favor and you bestowed favor, ‘Keep your wife and fear Allah,’ while you concealed within yourself that which Allah is to disclose. And you feared the people, while Allah has more right that you fear Him.’” (Al-Ahzab: 37).

Commentary : The Prophet Muhammad completely reported what Allah revealed to him. He was too trustworthy to conceal anything of the Quran. In this hadith, Aisha, Mother of the Believers, told us that if he, as a reliable person, had wanted to conceal any verse of the Quran, he would have concealed this verse, "And [remember, O Muhammad], when you said to the one on whom Allah bestowed favor and you bestowed favor, 'Keep your wife and fear Allah,' while you concealed within yourself that which Allah is to disclose. And you feared the people, while Allah has more right that you fear Him. So when Zaid had no longer any need for her, We married her to you in order that there not be upon the believers any discomfort concerning the wives of their adopted sons when they no longer have need of them. And ever is the command of Allah accomplished." (Al-Ahzab: 37) Allah reproached him and expressed what he concealed. The Prophet advised his companion Zaid ibn Haritha not to divorce Zainab bint Jahsh although Allah had informed him that Zaid would divorce her and he, the Prophet, would marry her afterward. The Islamic rule is that a Muslim cannot marry his son's wife or ex-wife. The Prophet adopted Zaid ibn Haritha to the extent that the latter was called Zaid ibn Muhammad. Allah wanted to abort the habit of adoption so He revealed to him that Zaid would divorce her and he, the Prophet, had to marry her to abort this habit, confirming that Zaid was not the Prophet's son. The Prophet (ﷺ) wanted to conceal these details lest the hypocrites may have accused him of marrying Zaid’s ex-wife although he prohibited this habit ahead. All of these divine procedures were for great wisdom as Allah stated, "... in order that there not be upon the believers any discomfort concerning the wives of their adopted sons when they no longer have need of them...." As a result, when Zaid complained to the Prophet about her, the Prophet advised him to keep her in spite of his previous knowledge of the details that Allah showed to him. The favor that Allah bestowed upon Zaid is Islam and the favor that the Prophet bestowed upon Zaid is emancipation. Allah blamed His Prophet for his trying to avoid people's blaming and saying: He commanded his son to divorce his wife so he could marry her afterward. Allah guided His Prophet that He has more right that he fears Him. It was not meant that the Prophet did not fear Allah while fearing people but it was meant that the Prophet feared people's comments while fearing Allah at the same time. It was not a sin, for Allah did not command him to ask His forgiveness. In fact, an act may not be a sin but there is another better act. A Muslim may be excused for some confusing matters that occur in his heart as long as he does not mean to commit a sin. The Prophet hid these details for fear that people would be confused about the above Islamic rule about adoption. Finally, the hadith confirmed that the Prophet is a human who has human attributes..

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Abdullah ibn Shaqiq said, “I said to Abu Dharr, ‘Had I seen the Messenger of Allah ﷺ, I would have asked him.’ He (Abu Dharr) asked, ‘What is that thing about which you would have asked him?’ He said, ‘I would have asked him, ‘Had you seen your Lord?’ Abu Dharr said, ‘In fact, I asked him and he replied, ‘I saw light.’”.

Commentary : The journey of the Isra and Mi’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 heavens so he saw Paradise along with His greatest signs. In this hadith, Abdullah ibn Shaqiq said to Abu Dharr that had he seen the Prophet, he would have asked him about something he wanted to know about. When Abu Dharr asked his explanation, Abdullah told him that he had wanted to ask the Prophet if he had seen his God. Abu Dharr confirmed that he had asked the Prophet the same question so the Prophet replied, "I saw light." This means that he saw nothing from Allah but light. Allah's light is a light befitting Him, without any interpretation. It was said that the light he saw was nothing but the veil between Allah and His servants, for Abu Musa Al-Ash’ary reported in Sahih Muslim that the Prophet said, "His veil is the light. If he were to remove it, the glory of his face would burn all of his creation, as far as his sight reaches." His sight is endless. The Companions and the scholars after them differed on that. Some confirmed it while others negated it. It was said that it is most likely that he saw Him but they differed on how he saw Him. Some confirmed it was with heart while others confirmed it was with eyes. Finally, this hadith clarifies that the Prophet saw His God with his heart..

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Abu Musa narrated, “The Messenger of Allah ﷺ stood up among us and said five things, ‘Verily, Allah, the Almighty, does not sleep and it does not befit him to sleep. He lowers the scale and raises it. The deed done during the night is taken up to Him before the deed done during the day, and the deed done during the day before the deed done during the night. His veil is the light (“the fire” as in another narration). If He were to remove it, the glory of his Face would burn everything of His creation as far as His gaze reaches.’”.

Commentary : The Prophet ﷺ used to choose suitable times to preach to his companions, remind them about Allah periodically, and teach them Allah’s unmatchable attributes. In this hadith, the companion Abu Musa Al-Ash’ary narrated that the Prophet ﷺ once delivered his companions five Islamic teachings. He told them that Allah never slept, for it was not appropriate for Him to sleep. Sleeping is an attribute of deficiency, which is impossible to be his attribute. Allah said, “Neither slumber nor sleep overtakes Him.” (Al-Baqarah: 255). Additionally, how does the Manager of the heavens and the earth sleep?! The Prophet ﷺ also told them that Allah possessed the scale of justice and provisions, so he restricted or expanded his bliss to his servants, out of his comprehensive wisdom. Also, the Prophet ﷺ informed them that his servant’s righteous or evil deeds done during the night were taken up to Him before those done during the day and vice versa. This indicates that all deeds are immediately raised to Him by His angels, without waiting for the day or night to be completed. There is no doubt that he knows all of these deeds before they are even taken up to Him. As a result, if a servant realizes this, he has to fear and take much care of Allah’s observation during the day and night. Also, the Prophet ﷺ informed them that there was a barrier between Allah and His creation which was the light or fire as in the other narration. There is no contradiction between the two words, for Allah called the lamp’s fire as light as in Surat An-Nour, unlike the dark fire of Hell, Allah forbid, which was not called a light. If Allah were to remove that veil, His face’s glory would burn everything of His creation as far as His gaze reaches. Allah’s sight is endless. Finally, this hadith contains the following benefits: (1) The humans cannot see Allah in this world, but Allah will honor whomever He wishes with this bliss in the Hereafter, (2) It proves the veil between Allah and his creation, in the way that befits him, without negating its meaning or comparing it with his creation’s attributes, (3) It proves some of Allah’s attributes such as: the face, sight, raising and lowering of the scale of justice, in the way that befits him, (4) It is impossible for Allah to sleep, for it is an attribute of deficiency, and (5) It proves that the servants’ deeds are submitted to Allah every day and every night..

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Suhaib narrated that the Prophet ﷺ said, “When the people of Paradise enter it, Allah, the Most-High, asks them, ‘Do you wish Me to give you anything more?’ They answer, ‘Have You not brightened our faces? Have You not made us enter Paradise and saved us from Hell?’ Then the veil is lifted so they are not given something dearer to them than seeing their Lord, the Most-High.’” In another narration, “Then he (the Prophet) recited this verse, ‘For them who have done good is the best [reward] and extra.’” (Yunus: 26).

Commentary : Paradise is Allah's reward for His pious and faithful servants. Whoever wins Paradise after experiencing the horror of the Last Day knows the extent of Allah's grace upon him. However, He, the Most Gracious, the Most Merciful, provides his servants with another blessing. In this hadith, the Prophet told us that after the people of Paradise entered it, Allah would ask them as a prelude to a coming blessing, "Do you wish Me to give you anything more?” They would answer, "Have You not brightened our faces?" They referred to the verse, "But as for those whose faces will turn white, [they will be] within the mercy of Allah. They will abide therein eternally." (Aal-Imran: 107) They resumed, "Have You not made us enter Paradise and saved us from Hell?" Whitening their faces, granting them satisfaction, admitting them to Paradise, and saving them from Hell were their ultimate hope, but Allah's blessings are endless. Afterward, he would clear the veil of light in between so they could clearly see him, as stated in a hadith narrated by Imam Muslim. They did not imagine that there was not a blessing over entering Paradise so Allah would fulfill His promise and grant them the greatest blessing, as the Prophet said, "Indeed, you will see your God ..." (Narrated by Bukhari and Muslim) They would not be given something dearer to them than seeing their God, the Most-High. In another narration, the Prophet “recited this verse, 'For them who have done good is the best [reward] and extra.'" (Yunus: 26) The "best" is their entering Paradise and the "extra" is their looking at their God, as Allah said, "[Some] faces, that Day, will be radiant, looking at their Lord." (Al-Qiyaama: 22, 23) So, he made it clear that the reward of those preferring Hereafter to the worldly life is to make their faces beautiful at that time. Additionally, they will enjoyably and clearly look at their God's unmatchable dazzling beauty. Finally, this hadith contains the following benefits: (1) It shows Allah's grace upon his servants of admitting them to Paradise, and (2) It proves that the believers will look at their God in Paradise..

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Ibn Mas’oud narrated that the Messenger of Allah (ﷺ) said, “The last to enter Paradise will be a man who will walk once, fall once, and be scorched by Hell. Once crossing a bridge over Hell, he will go beyond it and say, ‘Blessed was He Who saved me from you. Allah gave me something He did not give to anyone earlier or later. ‘Then, a tree will be raised for him so he will say, ‘O God, bring me near this tree so I can enjoy its shade and drink its water.’ Allah, the Exalted, will say, ‘O son of Adam, if I grant you this, will you ask Me for something else?’ He will say, ‘No. my God.’ He will promise Him that he will not ask Him for anything else. His Lord will excuse him because he sees something he cannot resist its temptation. So He will bring him near it so he can enjoy its shade and drink its water. Afterward, a tree more beautiful than the first will be raised for him so he will say, ‘O God, bring me near this tree so I can enjoy its shade and drink its water. I will not ask you something else.’ He said, ‘O son of Adam, did not you promise me not to ask Me for anything else? If I bring you near it, you may ask me for something else.’ He will promise Him not to ask Him for anything else. His God will excuse him because he sees something that he cannot resist its temptation. He will bring him near it so he can enjoy its shade and drink its water. Then, a more beautiful tree than the first two will be raised for him at the gate of Paradise. He will say, ‘O God, bring me near this so I can enjoy its shade and drink its water. I will not ask You for anything else.’ He will say, ‘O son of Adam! Did you not promise Me not to ask Me for anything else?’ He will say, ‘Yes, my God. I will not ask You for anything else.’ His God will excuse him for He sees something that cannot resist its temptation. He will bring him near to it. Then, He will hear the voices of Paradise’s people and say, ‘O God, admit me to it.’ He will say, ‘O son of Adam, what will bring an end to your requests to Me? Will it please you if I give you the whole world and a like one along with it?’ He will say, ‘O God! Are You mocking me although You are the God of the worlds?!’ Ibn Mas'oud laughed and said to his audience, ‘Will you not ask me why I am laughing?’ They asked, ‘Why are you laughing?’ He said, ‘Here the Messenger of Allah (ﷺ) laughed so we asked him, ‘Why are you laughing O Messenger of Allah (ﷺ)?’ He answered, ‘Because of the laugh of the God of the worlds when he (the man) said, ‘Are You mocking me although You are the God of the worlds?!’ Allah will say, ‘I do not mock you but I have the power to do whatever I will.’”.

Commentary : Paradise is the house of eternal reward that Allah made for His pious and faithful servants. Whoever wins Paradise after experiencing the horror of the Last Day knows the extent of Allah's grace upon him. He is the Most Generous, the Most Merciful that bestows His blessings and rewards upon people and increases their dignity. In this hadith, the Prophet (ﷺ) related the story of the last person to enter Paradise. On his way to Paradise and during his walking over the bridge over Hell, he will sometimes walk, and fall on his face, out of fear and panic that he may fall into it. Sometimes, he will be scorched by Hell. Once crossing it, he will turn to it and say, ‘Blessed was He Who saved me from you.’ He will think that Allah gave him something that He did not give to anyone earlier or later. Afterward, he will not be satisfied with the bliss he would be granted but desire for more of Allah’s generosity. In the meanwhile, Allah will raise a tree for him so he will bring him near it, aiming to enjoy its shade and water. Allah will say to him, “O son of Adam, if I grant you this, will you ask Me for something else?’ The man will promise not to ask Him for anything else. Allah will excuse him because he sees something he cannot resist its temptation. Once again, a more beautiful tree will be raised for him and the same literal story will repeat. In the third time, Allah will raise for him a tree that will be more beautiful than the first two but this time it will be at Paradise’s gate. The same dialogue will repeat and Allah will bring him there. Once he enjoys this tree’s shade and hears the voices of the people of Paradise while enjoying its bliss and speaking to their wives and companions, he will ask Allah to admit him into Paradise. Thus, Allah will ask him, and He knows best, to clarify what makes him satisfied after these frequently fulfilled requests. Thereupon, Allah will promise to grant him the entire world and a like one along with it. Out of surprise and joy, the man will say, “Are You mocking me although You are the God of the worlds?!” At this point, Ibn Mas’oud laughed and imitated the Prophet’s laughter due to Allah’s laughter at this man’s expression. Allah’s laughter is different from people’s laughter, for it is a laughter that befits His perfection and majesty. Then, Allah will confirm that he does not mock but will fulfill His promise, for He is All-Powerful and nothing may deduct his dominion. The narration of Abu Sa’eed Al-Khudry in Sahih Muslim completes this story in which the Prophet narrates, “And Allah will remind him, ‘Ask such-and-such.’” It means that He will remind that man, who will be in the lowest rank of Paradise, of the blisses he may miss. Once clarifying all of his desires, Allah will promise to grant him this entire world with its tenfold. Then, he will enter his house in Paradise with his two wide-eyed wives with very white cornea and very dark pupils. They will say, “Praise be to Allah Who created you for us and created us for you.” Due to that huge bliss, he will think that he lives in the highest rank in Paradise. Finally, this hadith contains the following benefits: (1) People of monotheism will be temporarily punished in Hell and be admitted into Paradise when Allah wills, (2) It clarifies Paradise’s huge bliss in comparison to this worldly bliss, for the man who is in the lowest rank in Paradise will get the double of this entire worldly bliss, and (3) It urges people to frequently perform righteous deeds to get that bliss of Paradise..

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Al-Mughirah ibn Shu'bah narrated that the Messenger of Allah (ﷺ) said, "The Prophet (ﷺ) Musa asked his God, 'Who is the lowest in rank among the people of Paradise?' He said, 'He is a man who comes after the people of Paradise were admitted to it and was told, ‘Enter Paradise.’ He says, ‘O God, how can I enter while all people get their abodes and take their shares.' It is said to him, 'Do you accept to have what a king had in the worldly life?' He says, 'O Lord, I accept.' He said, 'Then, you will have it, the same, the same, the same, and the same.' The man says after the fifth reward, 'O Lord, I accept.' He said, 'You will have his share and the tenfold along with whatever your soul desires and your eyes want.' He says, 'O God, I accept.' The Prophet Musa (ﷺ) asked, ''O God, who is the highest in rank?' He says, ‘They are those whom I chose, established their honor with My Hand, and sealed their bounties, which neither eye saw, an ear heard, nor a heart perceived.' The Prophet (ﷺ) said, 'This Quranic verse confirms that, 'No person knows what is kept hidden for them of joy." (As-Sajda: 17).

Commentary : Paradise is the house of eternal reward that Allah made for His pious and faithful servants. Whoever wins Paradise after experiencing the horror of the Last Day knows the extent of Allah's grace upon him. He is the Most Generous, the Most Merciful that bestows His blessings and rewards upon people and increases their dignity. In this hadith, the Prophet (ﷺ) said that the Prophet Moses (ﷺ) asked his God about who would get the lowest status in Paradise. Allah answered him that he would be a man who came after the people of Paradise were admitted to it and Allah would, out of His grace, tell him to enter Paradise. The man wondered how he entered it after seemingly all people took their ranks and bounties. Allah asked him if he was content to have something like the property of a king. It is a huge grant for a man who thinks that there are no more ranks in Paradise. He answered, “O God, I am satisfied.” Out of his grace, he continued in his huge grants until he granted him five doubles of what a king’s property in the worldly life. The man answered, “O God, I am satisfied.” Moreover, Allah, the generous, increased his grants to be like a king’s property in the worldly life with a tenfold. He also confirmed to him that he would have whatever his soul desires and his eyes want, which was for all people of Paradise as well. He answered, “O God, I am satisfied.” Then, the Prophet Moses (ﷺ) asked his God about who was in the highest rank in Paradise. Allah answered that these were his allies that he selected. Their dignity and reward are unmatchable or unchangeable. Allah prepared for them in Paradise which neither eye saw, an ear heard, nor a heart perceived. This Quranic verse confirms this meaning, “No person knows what is kept hidden for them of joy." (As-Sajda: 17) Allah concealed their rewards as they concealed their righteous deeds in the worldly life, out of sincerity. The reward is of the same type as the work. This hadith contains the following benefits: (1) Paradise has ranks and levels, (2) It proves the attribute of Allah’s hand in a way that befits His majesty, without similarity or negation, and (3) It urges people to frequently perform righteous deeds to get that bliss of Paradise..

190
Abu Dharr said, "The Messenger of Allah ﷺ said, 'I know the last of the inhabitants of Paradise to enter it and the last of the inhabitants of Hell to come out of it. He is a man who will be brought on the Day of Resurrection then it will be said, 'Present his minor sins to him and withhold his major ones from him.' His minor sins will be presented to him. It will be said, 'On such and such a day, you did so and so and on such and such a day, you did so and so.' He will say, 'Yes." He cannot deny it. He will be afraid of his major sins to be presented. It will be said to him, 'You will have a good reward for every evil deed.' He will say, 'My God, I have done things I do not see here.' Verily, I saw the Messenger of Allah ﷺ laugh till his front teeth were exposed.".

Commentary : Paradise is the house of eternal reward that Allah made for His pious and faithful servants. Whoever wins Paradise after experiencing the horror of the Last Day knows the extent of Allah's grace upon him. He is the Most Generous, the Most Merciful that bestows His blessings and rewards upon people and increases their dignity. In this hadith, the Prophet (ﷺ) informs us that he knows the last person to enter Paradise and the last person to come out of Hell. He is a Muslim who will be punished in Hell due to his sins. When Allah wants to have mercy on him, He will take him out of Hell to admit him to Paradise. At that time, Allah will command his angels to present to him his minor, not major sins. This may to make him avoid despair at Allah's mercy or due to wisdom that Allah only knows. His evil minor sins will be in detail presented to him based on time and way of committing them. He will acknowledge them without any form of denying. He will be also afraid of his major ones to be presented, for the torment will be greater and more severe. Due to Allah’s mercy, it will be said, "You will have a good reward for every evil deed." In another narration of Abu Awanah, “So if Allah wants good for him, He will say, "Give him a good reward for every evil deed.” As a result, his minor sins will be replaced with good rewards. At that time, the servant will acknowledge his major sins that he was afraid of, hoping Allah's mercy. Thus, the Prophet (ﷺ) laughed until his molars became visible, which is a metaphor for his intense laughter and astonishment. Finally, this hadith contains the following benefits: (1) It shows Allah's mercy upon people, and (2) It encourages people to frequently perform righteous deeds to enjoy the bliss of Paradise..

191
Abu Az-Zubeir reported that he heard Jaber ibn Abdullah said, when being asked about people’s crossing (over Hell on the Day of Resurrection), “We will come on the Day of Resurrection over a mound above people. All nations will be called along with the idols they worshipped, one after another. Then, our God will come to us and say, ‘Whom are you waiting for?’ They will say, ‘We are waiting for our God.’ He will say, ‘I am your God.’ They will say, ‘(We are not sure) till we gaze at you.’ He will manifest Himself to them smilingly then go along with them and they will follow Him. Every person, a hypocrite or a believer, will be granted a light to follow. There will be spikes and hooks on the bridge of Hell, which will catch whom Allah wills. Then, the hypocrites’ light will be extinguished but the believers will be saved. Their first group consists of seventy thousand whose faces will be like the full bright moon. They will not be held accountable. The second group will be like the brightest star in heaven and so on. Then, it will be the time of intercession. They (the intercessors) will be interceding till he who declared, ‘There is no god but Allah’ while having goodness in his heart like the weight of a barley grain will get out of Hell. They will be brought to the courtyard of Paradise then the people of Paradise will sprinkle water over them till they sprout like a little plant due to the flood water and their burns will disappear. Then, he will be asking (for his God’s bounties) till he is granted the entire world along with ten doubles.”.

Commentary : Paradise is the house of eternal reward that Allah made for His pious and faithful servants. Whoever wins Paradise after experiencing the horror of the Last Day knows the extent of Allah's grace upon him. He is the Most Generous, the Most Merciful that bestows His blessings and rewards upon people and increases their dignity. In this hadith, Abu Az-Zubeir reported that Jaber ibn Abdullah was asked about people’s crossing over Hell on the Day of Resurrection, which was mentioned in Allah’s verse, “There is not one of you, but will pass over it (Hell): this is with your Lord; a Decree which must be accomplished.” (Maryam: 71) Jaber answered that Muslims would come on the Day of Resurrection over a mound above people. Ka’b ibn Malek narrated in Musnad Ahmad that the Prophet said, “People will be resurrected on the Day of Resurrection. I and my nation will be over a hill.” Imam At-Tabary mentioned in his explanation of the Quran that Ibn Umar said, “He and his nation will rise over a hill above the people.” Jaber told that all nations would be called on that day along with the idols they worshipped, as a sign of shame and humiliation. On that day, they would bitterly regret when knowing they were false gods without any benefit. As for the believers, Jaber told that they only followed Allah so they would be waiting their God to follow. Allah would come to them in a way befitting his majesty and asked them about whom they were waiting for. They would answer Him that there were waiting for their God. Once He informed them that he was their God, they would ask Him to for looking at His noble face to recognize Him, as described to them in the Quran and Prophetic tradition. He would manifest Himself smiling to them in a way befitting Himself then go with them. Every person, a hypocrite or a believer, would be granted a light to follow. As for the believer, his light would be according to his faith in Allah, but the hypocrite would be deceived with an unrealistic light as he did with the believers in the world by displaying his faith. All would follow their lights until reaching the bridge over Hell. There would be spikes and hooks on that bridge to catch whom Allah willed. At that hard time, the hypocrites’ light would be extinguished as a recompense to their hypocrisy but the believers would be saved. The hypocrites would not be able to cross the bridge because of the hooks throwing them into Hell. The faces of the first believing saved group would be like the full bright moon, out of Allah’s grace. They would be seventy thousand who would not be held accountable out of their prestige with Allah, for all of their deeds were acceptable. The faces of the second believing saved group would be like the brightest star in heaven, which had less light. The rest of people would cross according to their deeds. Later, Allah would allow people to intercede. The Prophets, angels, and the believers would intercede with Allah to get people out of Hell. The intercessors would be interceding even for he who declared, ‘There is no god but Allah’ while having goodness in his heart like the weight of a barley grain, which was a sign of Allah’s mercy to His servants. They would be saved from Hell and brought to a wide place in Paradise. The people of Paradise would start to sprinkle water over them. Their burned bodies would be healed and sprout like a little plant due to the flood water. Ibn Masoud narrated in the Two Sahihs that the Prophet showed that one of them would ask for Allah’s bounties of Paradise. As a result, Allah would grant him the entire world along with ten doubles. Finally, this hadith contains the following benefits: (1) It proves some attributes to Allah like laughter, coming, and manifestation, (2) It proves the believers’ seeing their God on the Day of Resurrection, (3) It proves intercession, (4) Paradise exists now, and (5) The believers will get rid of hypocrites on that day..

191
Yazid al-Faqir said, "I was admired by an opinion of Khawarij. I set out in a large group intending to perform pilgrimage, then declare that to people. We passed by Medina and found Jaber ibn Abdullah ( sitting against a pillar and narrating the Prophet's hadiths to people. When Jaber mentioned the people of Hell, I said, 'O the Prophet's companion, how are you narrating that although Allah said, '“Our Lord! Verily, whom You admit to the Fire, indeed, You have disgraced him" (Aal-Imran: 192) and "Every time they wish to get away therefrom, they will be put back thereto." (As-Sajda: 20)? Jaber asked me, 'Did you read the Quran?' I answered, 'Yes." He asked, 'Did you hear about the exalted position of the Prophet Muhammad (i.e. in the hereafter)?' I answered, 'Yes.' He said, 'Verily, it is the Prophet Muhammad's position through which Allah will bring out (from Hell) whomsoever He wants.' Then, he described the bridge and passing people over it. I am afraid I may not have remembered so but he claimed that Allah would get some people out of Hell. They would get out of it as if they were the wood of the ebony tree. Then, they would bathe in a river in Paradise and get out as if they were papers. We then asked ourselves, 'Woe be upon you! How can you think that this old man tells a lie against the Messenger of Allah?’ We all left that (doctrine of Khawarij) except one man..

Commentary : Paradise is the house of eternal reward that Allah made for His pious and faithful servants. Whoever wins Paradise after experiencing the horror of the Last Day knows the extent of Allah's grace upon him. He is the Most Generous, the Most Merciful that bestows His blessings and rewards upon His servants and increases their blessings and dignity. In this hadith, Yazid Al-Faqir (a companion of the Prophet's companions) narrated that he admired an opinion of the Kharijites. They are one of the sects of heresies with whom Muslims are afflicted. Although they are frequently practicing Islamic rites, they think that some Muslims are infidels and will eternally remain in Hell due to their committing major sins. Thus, they do not hesitate to shed their blood. This is a false doctrine that contradicts the Quran and the Sunnah. Yazid traveled with a large group from Kufa to Mecca to perform pilgrimage and call people to this misleading doctrine. On their way to Mecca, they passed by Medina and found Jaber ibn Abdullah sitting against a pillar and narrating the Prophet's hadiths to people. Jaber confirmed that some people would initially get into Hell due to their sins, and then get out after being punished. Allah would admit them to Paradise with His mercy. They would be in the lowest status in Paradise. Yazid refused and confirmed to Jaber that this doctrine of proving intercession contradicted Quranic verses like: “Our Lord! Verily, whom You admit to the Fire, indeed, You have disgraced him" (Aal-Imran: 192) and "Every time they wish to get away therefrom, they will be put back thereto." (As-Sajda: 20) Afterward, Jaber asked him, "Did you read the Qur’an?” Yazid replied, "Yes." Jaber asked him if he heard about the Prophet's exalted position that Allah would grant him in the hereafter as in Allah's truthful promise in the Quran, "It may be that your Lord will raise you to a station of praise." (Al-Isra: 79) It is his status of great intercession for which all people will praise him. Yazid replied, "Yes." Jaber told him that it would be his status of intercession through which Allah would bring out from Hell whomever He wants. Afterward, Jaber described the bridge over Hell through which people would cross it. Yazid was afraid that he may have forgotten some of Jaber's words about the bridge, but he confirmed that Jaber claimed that some people, due to Allah's mercy, would get out of Hell as if they were the wood of the ebony tree, i.e. black, bathe in a river in Paradise, then get out as if they were thick white papers, preparing themselves to get Paradise, as proven in other narrations. Yazid added that they believed Jaber’s words and did not think that he told lies. As a result, Yazid and his friends repented to Allah and came back after performing pilgrimage without calling to the doctrine of Kharijites except one man. Finally, this hadith contains the following benefits: (1) It proves the Prophet's intercession on the Day of Resurrection, (2) It proves the bridge over Hell in the hereafter, and (3) It proves that disobedient believers will enter Paradise after being initially punished in Hell..

192
Anas ibn Malek narrated that the Messenger of Allah ﷺ said, “Four persons will be brought out from Hell and presented to Allah. One of them will turn and say, ‘O my Lord, if you bring me out from it, do not throw me back into it.’ Then Allah rescues him from it.”.

Commentary : If a Muslim hopes and has good thoughts about Allah, He will accept his deeds and respond to him, for He is Most Compassionate and Merciful to His servants. He created Paradise as an abode of eternal bliss for His pious servants and Hell as a punishment for His disobedient and disbelieved servants. Whoever witnesses Hereafter's terrors and wins Paradise exactly knows Allah's grace and favor upon him. In this hadith, the Prophet (ﷺ) informed that there would be four men getting out of Hell on that day. It is said they will be the last ones getting out of it. They would be presented to Him to be reckoned. Allah's command would be that they would be punished in Hell for their sins although they believe in Allah. Afterward, one of them would turn to Allah - after being commanded to go to Hell as a test, as Ahmad's narration mentioned, and call Allah: O Allah, I was hoping if you got me out of it, you would not return me to it. As a result, Allah would save him from Hell and admit him to Paradise as in the narration of Ibn Hibban. Finally, this hadith contains the following lessons: (1) Allah's extraordinary generosity, (2) The virtue of having good thoughts about Allah, and (3) Urging the generous people to complete their grants, for those who bestow grants do not follow them with the opposite..

195
Abu Huraira and Hudhaifa narrated that the Prophet ﷺ said, "When Allah, the Almighty, gathers people, the believers will stand till Paradise is brought near them. They will come and say to Adam, 'O father, open Paradise for us.' He will say, 'Did you get out of Paradise but due to your father Adam’s sin? It is not my position to do so. Go to my son Ibrahim, the Friend of Allah.' Ibrahim said, 'It is not my position to do so. I was a friend (of Allah) beyond a veil. Go to Moses with whom Allah conversed.' They will come to Moses who will say, 'It is not my position to do so. Go to Jesus, the word and spirit of Allah.' Jesus will say, 'It is not my position to do so.' They will go to Prophet Muhammad ﷺ. He will stand and be permitted (to open Paradise's door). Trustworthiness and kinship will be dispatched to stand on the right and left of the Path (over Hell). The first of you will pass just like the lightning." Abu Huraira asked, "You are dearer to me than my father and my mother! Which thing is like the passing of lightning?" The Prophet resumed, "Did you not see how the lightning passes back and forth in the twinkling of an eye? Then (they will pass) like the passing of the wind, like the passing of a bird, and like fast persons, each according to his deeds while your Prophet is standing at the Path saying, 'O God, save us, save us!' (The people will be passing) till the servants' deeds weaken to the extent that a man cannot walk (on that Path) but crawlingly. There are suspended hooks on the Path's sides which are commanded to catch whoever they are required to catch. Some will be scratched and saved while others piled up in Hell." Abu Hurairah said, "By Him in Whose Hand is the life of Abu Huraira, Hell is seventy years deep.".

Commentary : Allah is Most Compassionate and Merciful to His servants, whose mercy encompasses all things. He made Paradise the abode of eternal bliss for His pious servants and Hell the punishment for His disobedient and disbelieved servants. Whoever witnesses Hereafter's terrors and wins Paradise exactly knows Allah's grace and favor upon him. In this hadith, the Prophet ﷺ informed us about some events on the Day of Resurrection. On that day, Allah will bring his believing servants near Paradise to the extent that they will be deeply eager to enter it to avoid the terrors of that day. As a result, they will be searching for whoever intercedes for them with Alah to finalize recking people. Anas narrated, as in Sahih Muslim, that the Prophet ﷺ said, "So they will be concerned or inspired and say, 'If only we intercede with our God so that He relieves us from our current place." The meaning is either: (1) They will be concerned with interceding with Allah to end the distress they are suffering from, or (2) Allah will inspire them to intercede with him. They will ask some Prophets to intercede with Allah to enter them to Paradise. They will ask Prophet Adam, Father of humankind, but he will decline and remind them about his sin of eating the forbidden tree. He will confirm that it is not his position to do so. The position he mentions is the greatest position of intercession called the Praiseworthy Position. It is narrated in Bukhari and Muslim that Prophet Adam said, "Verily, my God is angry to an extent to which He had never been angry before nor would He be angry afterward. Verily, He forbade me (eating from) the tree, but I disobeyed. Myself! (thrice) Go to someone else." He will guide them to go to Prophet Ibrahim. He was a close friend to Allah, one of the best Prophets, and a grandfather of Prophet Muhammad ﷺ. When asking him to intercede with Allah, he will decline and confirm it is not his position to do so, out of modesty, for he was a close friend to Allah, but Allah spoke to him beyond a veil. He will remind them that he lied three times as narrated in the Two Sahihs that the Prophet ﷺ said, "The Prophet Ibrahim never lied but thrice. Two of them were for the sake of Allah when he said, 'Verily, I am sick,' 'Nay, this one, the biggest of them (idols) did it,' and the last one was for Sara (his wife)." He will guide them to go to Prophet Moses with whom Allah spoke without an intermediary or a veil. Allah says, "And to Moses, Allah spoke directly." (An-Nisa: 164) Speech is a proven attribute for Allah and is not similar to others' speech. In the Two Sahihs, they will come and say to Moses, "O Musa! You are the Messenger of Allah whom He distinguished above the people with His Message and His Speech ... He answered, 'Indeed I killed a person whom I was not ordered to kill.'" He will inform them that it is not his position to do so and guide them to go to the Prophet Jesus. In the Two Sahihs, they will say, "O Jesus, you are the Messenger of Allah, His Word which He placed into Mariam, and a Spirit from Him. You spoke to people in the cradle ... He will not mention a sin.” Abu Saeed narrated as in Sunan At-Termidhi that Jesus will say, “I was worshiped besides Allah.” He will inform them that it is not his position to do so. Jesus said, as Anas reported in the Two Sahihs, "But go to Muhammad ﷺ, a servant whose previous and future sins were forgiven.” In Bukhari's narration, Prophet Muhammad ﷺ said, "So they will come to me and I will prostrate under the throne. It will be said, 'O Muhammad ﷺ, raise your head, intercede and you will be granted intercession, and ask and you will be granted.’” He will intercede to remove people's distress and sorrow. He will be allowed to enter Paradise as it is apparent in the hadith or granted his promised position of intercession. Also, both trustworthiness and kinship will be dispatched to stand on the right and left of the bridge over Hell, for their high prestige. They will stand there waiting for the trustworthy, traitors, those fostering and breaking ties of kinship. They will support those keeping them and witness against those violating them. Afterward, people will begin to pass the bridge over Hell. The first will rapidly pass just like the lightning without being scratched by fire flames, some will pass like the wind, some will pass like a bird, and some will pass as fast persons, each according to his deeds, out of Allah's mercy and justice. The Prophet ﷺ will be standing at the bridge supplicating Allah, "O God, save us, save us," out of his compassion and mercy for people. Once their deeds weaken, some people will pass crawlingly while others may be caught and thrown to Hell or scratched by suspended hooks on the bridge's sides as Allah commands. Abu Huraira swore that Hell is seventy years deep. Finally, this hadith contains the following benefits: (1) It proves the Prophet's intercession, (2) It clarifies the virtue of trustworthiness and kinship, (3) It confirms the reality of the bridge over Hell, (4) It shows the different types of people passing over the bridge, (5) It explains the virtue of Prophet Moses for his speaking to Allah, and (6) One should supplicate Allah according to the situation he experiences..

196
Anas ibn Malek narrated, “The Messenger of Allah ﷺ said, ‘I will have the most followers in comparison with other prophets on the Day of Resurrection and the first to knock at the door of Paradise.”.

Commentary : The Prophet's merits are great and supreme. He was sent to all people including Jews and Christians. All people must believe and follow him. This hadith shows some of his virtues on the Day of Resurrection. He will have the most followers on that day in comparison with other prophets. It means that having more followers means having a supreme prophet so Allah dignifies this Muslim nation for dignifying his Prophet. No nation will be like his nation, for it will form half of Paradise's people as in the two Sahihs. Moreover, he will be the first to knock at Paradise's door then its guard will open it for him. Finally, this hadith shows how Allah will dignify his Prophet with most followers and his being the first one to enter paradise..