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| 2 Hadiths

Hadith
1352
Narrated Jaabir(may Allah be pleased with him): “A man was buried along with my father in the same grave. However, I did not feel content till I took him (i.e., my father) out and buried him in a separate grave.”.

Commentary : The martyrs who die for the sake of Allah [in the battlefield] are highly honoured in the sight of Allah, the Almighty. The Prophet ﷺ and the Muslims viewed the martyrs of the battle of Uhud, in particular, with special reverence. Abdullah ibn ‘Amr ibn Haraam, the father of Jaabir ibn ‘Abdillah(may Allah be pleased be with them) was one of those killed in the Battle of Uhud.
In this hadeeth, Jaabiribn Abdullah(may Allah be pleased with them) reports that his father was buried in the same grave as another man. It has been said that this man was ‘Amr ibn al-Jamooh ibn Zayd (may Allah be pleased with him).  However, Jaabir felt uneasy about his father sharing a grave, and so, he removed his father’s body from that grave and buried him in a separate one. All of this occurredwith the knowledge and permission of the Prophetﷺ.
It is reported inSaheehal-Bukhaaree that Jaabirremoved his father from the shared gravesix months after his burial, and he found his body in the same condition as on the day of his burial, except a slight change near his ear.This shows the merit and virtue of the father of Jaabir(may Allah be pleased with them).
From this hadeeth, we can conclude thatthat it is permissible to bury two men in the same grave, and also that it is allowed to remove the deceased from his grave after his burial, if there was a valid reason to do so..

1356
Anas (may Allah be pleased with him) reported:A young Jewish boy who was in the service of the Prophet ﷺ fell ill. The Prophet ﷺ went to visit him. He sat down by his head and said to him, "Embrace Islam." The little boy looked at his father who was sitting beside him. He said: "Obey Aboo al-Qaasim (i.e., the Messenger of Allah ﷺ)." Upon which, the boy embraced Islam. The Prophet ﷺ stepped out, saying, "Praise be to Allah, Who has saved him from Hellfire.".

Commentary : The kind treatment and mercy that the Prophet ﷺ showed to his servants, even those who were from the People of the Book, was exemplary. He ﷺ was always keen to guide them to Islam.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that there was a Jewish boy (Ghulaam) who was in the service of the Prophet ﷺ. [The Arabic word Ghulaam is used in reference to boys whose agesrange from birth to prepubescent.]
One day, this young boy became sick, and the news reached the Prophet ﷺ,so he visited him to check on his health. He ﷺ sat next to his head and asked him to embrace Islam. The boy looked at his father [for approval], and it is thought this was either due to reluctancetoaccept Islam or purely out of fear of his father. However, his father responded by telling the boy obey Aboo al-Qaasim- This was the Kunya (a teknonym in Arabic names, which is the name of an adult derived from their eldest child) of the Prophet ﷺ. Thus, the boy accepted the invitation of the Prophet ﷺ to Islam.
Accepting Islam requires the utterance of the two Testimonies of Faith, which are“I bear witness that there is no god worthy of worship except Allah”, and “that Muhammad is the Messenger of Allah”, as reported in the hadeeth found in Sunan al-Nisaa’iee al-Kubra.
After this, the Prophet ﷺ left the house while praising Allah for saving this boy from the Hellfire.

From this hadeeth, we can perceive that it is permissible for Muslims to hire disbelievers to workfor them, so long as they are certain they will not be subjects to their plots and deceit.

This hadeeth also teaches us that we should be kind to others, regardless of religion, and propose Islam to young boys too.
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1357
Narrated Ibn `Abbaas(may Allah be pleased with them): My mother and I were among the helpless and the oppressed. I from among the children, and my mother from among the women..

Commentary : The Muslims, during the early days of Islam, were helpless and oppressedin Makkah, and many of them were tortured at the hands of the disbelievers. For that reason, the Prophet ﷺ first ordered them to immigrate to Abyssinia, and later, he ﷺ ordered them to immigrate to al-Madinah to spread the truth and the message of Islam. However, many of them were unable to leave Makkah, either due to lack of finances or poor health.

In this hadeeth, ‘Abdullah ibn ‘Abbaas(may Allah be pleased with him) reports that he and his mother, Lubaabah bint al-Harith, alias Umm al-Fadl(may Allah be pleased with her) were among the helpless and weak Muslims who could not immigrate from Makkah to al-Madinah; he was a young boy, and his mother was among the women. They were among those who Allah, the Exalted, referred to in His Statement: {Except helpless men, women, and children who cannot afford a way out— it is right to hope that Allah will pardon them. For Allah is Ever-Pardoning, All-Forgiving.} [Quran 4:98-99]

There were those who accepted Islam in Makkah, and the disbelievers prevented them from immigrating; thus, they remained in Makkah, helpless and weak, suffering severe harm and torture. Those helpless and weak Muslims were excused for their inability to comply with the order to immigrate from Makkah to al-Madinah.

This report indicates that Ibn ‘Abbaas(may Allah be pleased with them) was not of the faith of his father, then a non-Muslim, at that time. Rather, he chose to become a Muslim with his mother. This is all based on the assumption that al-‘Abbaas embraced Islam after the battle of Badr; otherwise, the famous view is that He embraced Islam before the conquest of Khaybar.

This hadeeth shows that a young boy can embrace Islam once he has the ability to discern [right from wrong].
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1358
Narrated Ibn Shihaab: The funeral prayer should be offered for every child that dies, even if he were the son of a prostitute, as he was born upon the true faith of Islam (i.e., to worship none but Allah alone); If his parents are Muslims, particularly the father, even if his mother were a non-Muslim; If he, after the delivery, cries (even once) before his death (i.e., born alive), then the funeral prayer must be offered. And if the child does not cry after his delivery (i.e., born dead), then his funeral prayer should not be offered, and he will be considered as a miscarriage.
And AbooHurayrah(may Allah be pleased with him) narrated that the Prophet ﷺ said, "Every child is born with a true faith (i.e. to worship none but Allah Alone) but his parents convert him to Judaism or to Christianity or to Zoroastrianism, as an animal delivers a perfect baby animal; do you find it mutilated?" Then AbooHurayrah(may Allah be pleased with him recited: {The true innate nature with which Allah has created human beings.} (Quran 30.30).”
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Commentary : Allah, the Exalted, created man in perfect form, upon a pure innate nature that is free from the filth of polytheism, sins, and dispraised customs and traditions.

In this hadeeth, the Tabi’ee, Muhammad ibn Shihaab al-Zuhree, reports that the funeral prayer should be offered for each child that dies after his birth, even if the child is born out of wedlock or to a mother who is a disbelieving woman. Neither should prevent the funeral prayer be offered over the deceased child, because he is deemed Muslim at birth.If the mother or father of the child is Muslim, then the child is deemed Muslim on the grounds of the relevant parent’s religion, and the child is born upon the true faith of Islam.
This ruling is only applicable to children who are born alive, meaning after birth, they cried,which is a sign that the child was born alive. This means that if the child is stillborn, then no funeral prayer should be offered on him because he is considered a miscarriage.

Later, al-Zuhree quoted the narration of AbooHurayrah(may Allah be pleased with him) wherein the Prophet ﷺ mentioned that each child is born with the Islamic innate nature within them. It has been said that the innate nature mentioned in this hadeeth means pure nature and readiness to accept the good and the bad; therefore, if a child is left to embrace his innate nature with which he was born, he would remain pure, and instinctively choose Islam as his religion. Every child is born prepared to accept Islam, but subsequent influence from their parents and environment will influence their nature and decision thereafter. If parents were Jews, they would make him a Jew, and if parents were Christians, they would make him a Christina, and if parents were Zoroastrians, they would make him a Zoroastrian who worships fire. Or, he follows the religion of his parents accordingly, and thus, takes the same ruling as that of his parents in this life. However, if he later embraces Islam, then he will attain success, otherwise, he will die as a disbeliever.

Then, the Prophet ﷺ explained the significance through a parable- he ﷺ gave the example of a healthy animal with no defects or faults, which then experiences the removalof some of its body partsat the hands of man. Likewise, humans, too, are born healthy and intact with the true innate nature, but may then change to follow Judaism, or Christianity, or any other faith, due to the influence of his parents and surrounding environment. Thereafter, AbooHurayrah(may Allah be pleased with him) -the narrator of this hadeeth – ended by reciting the ayah: {The true innate nature with which Allah has created human beings}, which is the nature that makes them accept the truth and enables them to realise it. The innate nature here can also refer to Islam, because if children were left without being subjected to any external factors, they would have intuitively chosen Islam, because the innate nature of people will always recognise the beauty of this religion. However, people deviate from it because of a condemned reason such as dispraised blind following.


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1365
Narrated AbooHurayrah(may Allah be pleased with him): The Prophet ﷺ said “He who strangles himself will do so in hell, and he who thrusts a spear into himself will do so in hell.”.

Commentary : Islam endeavours to protect the life of humanity and therefore, has criminalised the killing of a person without a legitimate right, and has considered it a forbidden act. Thus, whoever commits suicide or kills another person [without legitimate right] is promised a severe punishment.

In this hadeeth, AbooHurayrah(may Allah be pleased with him) relates that the Prophet ﷺ warned that he who strangles himself will enter Hell, and there, he will strangle himself, and he who stabs himself will enter Hellfire, and stab himself there too. Hence, the punishment will be in kind with the deed,and whoever kills himself is leading himself to Hellfire where he will be punished for this [major] sin. The statement of the Prophet ﷺ is intended as a form of extreme warning and admonishment,however, the belief of [all righteous] predecessors is that polytheists will never enter Paradise, and monotheists will never stay in Hellfire forever. The people of Sunnah believe that committing suicide is a [major] sin, but it does not take the person outside the fold of Islam, therefore, the funeral prayer can be offered over him, and he should still be buried in the graveyards of Muslims.

Conversely, in one version of this hadeeth, recorded in Saheeh al-Bukhaaree and Saheeh Muslim, it reads: “He will be in Hellfire permanently.” However, this is understood to refer to he who commits it, considering it lawful despite his knowledge of its prohibition. Another possible interpretation is that it means his stay in Hellfire will be perceived as so long as he is being punished for it,  butnot that he will actually reside in Hellfire eternally.

The other benefit of this hadeeth is learning that we are warned against harming ourselves. .

1367
Anas ibn Maalik (may Allah be pleased with him) reported: There passed a bier (being carried by people), and it was lauded in good terms. Upon this, the Messenger of Allah ﷺ said: It has become certain, it has become certain, it has become certain. And there passed a bier, and it was condemned in bad words. Upon this, the Messenger of Allah ﷺ said: It has become certain, it has become certain, it has become certain. 'Umar ibn al-Khattaab(may Allah be pleased with him) said: what is that has become certain? Upon this the Messenger of Allah ﷺ said: He whom you praised in good terms, Paradise has become certain for him, and he whom you condemned in bad words, Hell has become certain for him. You are Allah's witnesses in the earth.”.

Commentary : Allah has favoured this nation by sending the seal of all Prophets and Messengers, the Master of all Prophets, Prophet Muhammad ﷺ, and made his noble Companions (may Allah be pleased with him) His witnesses on this earth, just as He made them on the Day of Judgment witnesses on people. Thus, they will testify on behalf of the Prophets, when their nations claim that they did not convey the message of their Lord to them.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that a funeral was progressing [towards the graveyard] – Arabs use the term funeral or bier to refer to the deceased in his coffin –  and the Companions (may Allah be pleased with them) praised the deceased, and spoke of his good qualities. Upon hearing this, the Prophet ﷺ said “it has become certain” i.e., he has just deserved Paradise [because they vouched for him]. Another funeral passed, and they condemned the deceased and mentioned the vice and bad character that he was known for. ; Thus, the Prophet ﷺ said: “It has become certain”, meaning that the deceased has just deserved punishment, because they had vouched against him. The Prophet ﷺ explained that their testimony for and against people is accepted [by Allah].

The Prophet ﷺ made the testimony of his Companions (may Allah be pleased with them),of whether the deceased is from the people of Paradise or the dwellers of Hellfire, evidence that confirms the reward or punishment awaiting the deceased. The meaning of “it has become certain” is that the reward or punishment is confirmed, and not that it is obligation upon Allah, the Exalted, because there is nothing that is obligatory upon Allah. His reward manifests in His favours upon us, and His punishment manifests in His justice,and He cannot be questioned about what He does.

The outcome of praise and condemnation, as mentioned in this hadeeth,is only when it reflects the reality of the deceased and his deeds during his life; otherwise, it is inapplicable. It has been said that the testimony of people that is mentioned in the hadeeth is limited to the Companions (may Allah be pleased with them) and their ilk,whoare pious and credible, because this kind of people only utter wisdom.

We learn from this hadeeth that when true Muslims vouch for a deceased person that he was good, then they have testified that he is from the people of Paradise.

It also highlights the importance of being kind to people and treating others in a good manner, and never manifest evil and bad deeds.
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1368
Aboo al-Aswad reported: I came to al- Madinah at a time when the disease was widespread in the Madinah, and while I was sitting beside 'Umar ibn al-Khattaab(may Allah be pleased with him), a funeral procession passed by. The people praised the deceased, and 'Umar ibn al-Khattaab said: "He will certainly enter it." Then another funeral procession passed by, and the people praised the deceased. 'Umar ibn al-Khattaab(may Allah be pleased with him) said: "He will certainly enter it." A third funeral procession passed by, and the people spoke ill of the deceased. He said: "He will certainly enter it." I (Abool-Aswad) asked: "O Chief of the Believers! What do you mean by “He will certainly enter it'?" He replied: "I said the same as was said by the Prophet ﷺ. He ﷺ said, “If four persons testify the righteousness of a Muslim, Allah will grant him Paradise.” We asked: “If three persons testify his righteousness?” He ﷺ replied, “Even three”. Then we asked: “If two?” He ﷺ replied, “Even two.” We did not ask him (regarding the testimony) of one."
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Commentary : Allah has favoured this nation by sending the seal of all Prophets and Messengers, the Master of all Prophets, Prophet Muhammad ﷺ, and made his noble Companions (may Allah be pleased with him), His witnesses on this earth just as He made them on the Day of Judgment witnesses on people; thus, they will testify for the Prophets when their nations claim that they did not convey the message of their Lord to them.

In this hadeeth, the Tab’iee, Aboo al-Aswad al-Doo’alee, reports that he visited al-Madinahat a time whendisease was widespread throughout the Madinah – that is to say, the death toll was large, as will be explained in another hadeeth. While he was sitting with ‘Umar ibn al-Khattaab(may Allah be pleased with him), the funeral of a person that was heading to the graveyard passed by them - Arabs use the term funeral or bier to refer to the deceased in his coffin – thus, the people praised the good character of the deceased, as they knew him. Upon hearing this, ‘Umar(may Allah be pleased with him) stated “it has become certain”. Another funeral passed by them, and the people praised the character of the deceased, and he responded similarly. Thereafter, a third funeral passed, but the people dispraised the deceased and mentioned his evil, and the bad character that he was known for during his life. Upon hearing this, ‘Umar(may Allah be pleased with him) said: “it has become certain”. This made Aboo al-Aswad inquire about the meaning of his statement, as his response was the same to all of them, although one of them was dispraised. ‘Umar (may Allah be pleased with him) informed him that he had asked the Prophet ﷺ the same question, and hisﷺ answer was that if four persons testify to the righteousness of a Muslim, Allah will grant him Paradise. Thus, if a person dies upon Islam and then four Muslims from the people of virtue and piety testified to his righteousness, based on the good deeds and character they have witnessed from him, then it is hoped that he will be from the people of Paradise. After hearing this, ‘Umar and the other Companions (may Allah be pleased with them) inquired whether the same is applicable if their number was three, which the Prophet ﷺ affirmed. They then inquiredabout if they were two in number, and he ﷺonce again confirmed it. They did not ask about the case where only one person testifies to the righteousness of the deceased, because the issue is of great importance, and requires at least the minimum number of witnesses to render the witness accepted and valid – that is two witnesses.

In this hadeeth, the Prophet ﷺ made the testimony of his Companions (may Allah be pleased with them),of whether the deceased is from the people of Paradise or the dwellers of Hellfire, evidence that confirms the reward or punishment awaiting the deceased. The meaning of “it has become certain” is that the reward or punishment is confirmed, and not that it is obligation upon Allah, the Exalted, because there is nothing that is obligatory upon Allah; His reward manifests in His favours upon us, and His punishment manifests in His justice; and He cannot be questioned about what He does.

The outcome of praise and condemnation, as mentioned in this hadeeth, is only when it reflects the reality of the deceased and his deeds during his life; otherwise, it is inapplicable. It has been said that the testimony of people that is mentioned in the hadeeth is limited to the Companions (may Allah be pleased with them) and their ilk, who are pious and credible, because this kind of people only utter wisdom.

We learn from this hadeeth that when true Muslims vouch for a deceased person that he was good, then they have testified that he is from the people of Paradise.

It also highlights the importance of being kind to people and treating others in a good manner, and to never manifest evil and bad deeds.
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1373
Narrated ‘Urwah ibn al-Zubayr:
I heard Asmaa’ bint Abee Bakr (may Allah be pleased with her) say: “The Messenger of Allah ﷺ arose to deliver a sermon in which he mentioned the trial a man will endure in the grave. On his mentioning that, the Muslims gave a shout of dismay." Ghundar added: “The punishment of grave is true.”.

Commentary : The Prophet ﷺhad [many] miracles that testify to the truthfulness of his message and his prophethood, one of which is his description of some of the events of the unseen, which Allah revealed to him. The unseen could be about matters pertaining to Allah’s reward or punishment; and he ﷺ mentions these to warn his nation, and to encourage them perform more good deeds and refrain from evil and bad deeds.

In this hadeeth, Asmaa’ bint Abee Bakr(may Allah be pleased with her) reports that the Prophet ﷺ delivered a sermon one day, in which he preached to them and reminded them of the Hereafter. He ﷺ then spoke of the grave and its related events, including the trial of the grave.
The trial of the grave is a test where the two angels, Munkar and Nakeer, ask the deceased about his lord, prophet, and religion. In Arabic, it is known as the fitnah of grave, this Arabic word was assigned to it because it is a great trial that tests the person’s faith and certainty. Whomever Allah gives support to, to pass this test is a winner, and whoever fails is ruined, and at a great loss.

Asmaa’ (may Allah be pleased with her) mentioned that after hearing about the trial of the grave, the companions shouted out loud, out of fear of what they had heard. In another version of the narration, it has the addition: “the punishment of the grave is true”, meaning that it is without a doubt confirmed that it must be believed in.



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1375
Narrated AbooAyyoob(may Allah be pleased with him): Once, the Prophet ﷺ went out after sunset and heard a dreadful sound. So, he ﷺ said, "The Jews are being punished in their graves.".

Commentary : The Prophet ﷺ had [many] miracles that testify to the truthfulness of his message and his prophethood, one of which is his description of some of the events of the unseen, which Allah revealed to him.

In this hadeeth, AbooAyyoob al-Ansaari(may Allah be pleased with him) reports that the Prophet ﷺ went outside the Madinah after sunset and heard a sound. This could have been the voices of the Angels of Punishment, or the sound of the punishment, or the voices of those who were being punished. He ﷺ explained that the Jews were being punished in their graves. If it is established that the Jews are punished in their graves, then naturally, it proves that all disbelievers and polytheists must be punished in their graves too, because their disbelief and polytheism are worse than the disbelief of the Jews. Allah does not reveal such an unseen event to anyone except Prophets and Messengers of His choice. Allah, Most High, said: {˹He is the˺ Knower of the unseen, disclosing none of it to anyone, except messengers of His choice. Then He appoints angel-guards before and behind them} [Quran 72:26-27] .

1377
Narrated AbooHurayrah(may Allah be pleased with him: Allah's Messenger ﷺ used to invoke (Allah): "O Allah! I seek refuge with you from the punishment in the grave, and from the punishment in the Hell fire, and from the afflictions of life and death, and the afflictions of Al-Maseeh Ad-Dajjaal."
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Commentary : The Prophet ﷺ was keen to teach his Companions and nation what to invoke from Allah, and to take refuge in Him from certain evils that may inflict the Muslims, to be protected from them.

In this hadeeth, AbooHurayrah(may Allah be pleased with him) reports that the Prophet ﷺ used to invoke Allah in the prayer, after the last tashahhud and before the tasleem, as mentioned in a narration in Saheeh Muslim. He used to say, “O Allah! I seek refuge with you” i.e., I turn to You, holdfast to You, and take refuge in you, to protect me from the punishment and tribulations of the grave. This is because this is the first stage of the Hereafter, and for those who are saved from the tribulations and punishment in the grave, all following events will be easier, as the punishment of the grave purifies the Muslim from his sins.
The punishment in Hellfire is the second thing from which the Prophet ﷺ sought refuge in Allah. Hellfire is the punishment that Allah hasreserved in the Hereafter for those who disobeyed His orders and commands – we ask His refuge from it out of His Mercy and Favour.
It is one of the characteristics of believers, who enjoy sound intellect and intact hearts, to always seek refuge in Allah from Hellfire, because whoever is spared from the Fire and is admitted into Paradise will indeed triumph.
He ﷺthen sought refuge in Allah from the afflictions of life and death, which refer to the tests and trials that people are subject to in this life and the Hereafter. The trials of life include all the temptations and tests that people experience in life such as disbelief, innovations, desires, and vice,while the trials of death include a bad end and the trials of the grave, such as the questioning of the two angels, etc.

His statement: “from the afflictions of the Maseeh al-Dajjaal” means to take refuge in Allah from believing his lies or falling for his traps and temptations. All of Allah’s Prophets warned against the evil and temptations of the false Messiah because he is indeed the greatest and most serious of all trials in this life. The Prophet ﷺ used to seek refuge with Allah from his fitnah in every prayer and explained that his fitnah is the greatest of all trials, tests, and tribulations that existed and will existed on earth, from the creation of Adam (peace be upon him) until the Last Hour. He was named al-Maseeh, which is an Arabic word derived from the root word that means omitted, because he is one-eyed; and al-Dajjaal, which means false, to distinguish him from Jesus, the son of Mary (peace be upon them), the true Messiah. The word Dajjaalsignifies falsifying the truth, and deception, to indicate that he is a liar, who will conceal the truth with his lies and introduce that which is false. He is from the children of Adam, and his appearance is one of the major signs of the approach of the Day of Judgment. Allah sends him as a trial to test His servants, and He, Exalted be He, enables him to do miraculous actions that are from the actions of Allah, such as killing people and then bringing them back to life, controlling and bringing out the treasures of earth, ordering the sky to rain and it accedes, ordering the land to produce and it grows, creating a Fire and Paradise, and two rivers, etc. All these powers are granted to him to test the creation, and all these events take place by the Will and Permission of Allah.

This hadeeth is confirming the punishment in the grave, and serves as evidence to refute those who deny it.
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1379
‘Abdullah ibn 'Umar (may Allah be pleased with them) reported Allah's Messenger ﷺ as saying: “When any one of you dies, he is shown his seat (in the Hereafter),morning and evening; if he is amongst the dwellers of Paradise (he is shown the seat) from amongst the dwellers of Paradise, and if he is one from amongst the denizens of Hell (he is shown the seat) from amongst the denizens of Hell. It would be said to him: That is your seat until Allah resurrects you on the Day of Judgment.”.

Commentary : The grave is the first stage of the Hereafter. If the servant was pious and obedient to Allah during his lifetime, then his grave will be his first step towards his final abode in Paradise, and if he was otherwise, then it will be his first step towards his final abode in Hellfire. The grave will be either a garden from the gardens of Paradise or a hole from the holes of Hellfire. We ask Allah to protect us from the latter.

In this hadeeth, the Prophet ﷺ informs us that when a person dies, his seat in the Hereafter will be shown to him, every morning and every evening. If he is one of the dwellers of Paradise, he will see his place there, and if he is one of the dwellers of Hellfire, then he will see his place that awaits him there. The angels will confirm all this to him, andwill explain to him that this will be his place until Allah resurrects him, to hold him accountable for his deeds, on the Judgment Day. Knowing this will be a glad tiding for the believer, as well as the bounties and blessings that he will enjoy in his grave;And what a worrisome burden and sorrow the disbeliever and sinner will experience, as well as part of their punishment. This hadeeth proves that there is grace and punishment in the grave.

It has been said that the  purposeof this is to show the deceased the punishment or reward that awaits them in the Hereafter; and that the mention of morning and evening is to remind them of this. It has been said that it is possible that all this will be shown to the soul only, but it is also possible that it will be shown to the body and soul together.
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1380
Narrated AbooSa'eed Al-Khudree(may Allah be pleased with him) said: The Messenger of Allah ﷺ said: “When the funeral is placed (on the bier) and the men lift it onto their shoulders, if it was a righteous person it would say: Take me (to my grave) quickly, take me quickly. However, if it was not a righteous person it would say: Woe to it! Where are you taking it! Everything hears it except humans, and if man heard it, he would die."
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Commentary : The Prophet ﷺ would often mention death, andemphasise its torments, naming it the destroyer of pleasures. This was to highlight the enormity of this moment,and to prepare the believers for death.

In this hadeeth, the Prophet ﷺ explains that when the deceased is placed into his coffin and lifted on the shoulders of men [to progress to the grave], the funeral speaks- if the deceased was a righteous person, it would say ”Take me quickly, take me quickly,” due to its joy of the glad tidings that it witnessed. However, if the deceased was not a righteous person, it would express its sorrow by saying, “woe to me, where are you taking me!”which was a plea to leave it and to not bury it.Itsays thisbecause itsaw the torment and punishments that awaited  the deceased in his grave, due to his bad deeds during his lifetime. The reason it uses the third person pronoun (i.e., it) although it means “woe to me!”is because the deceased disliked attributing woefulness to himself, or because he wants to disassociate himself from his self after realising its status.

Thereafter, the Prophet ﷺ mentions that all the creation can hear it except humans, and that they would die if they heard it. This refers to the dismaying sound of crying and screaming that comes from the deceased, when perceiving his punishment. The Prophet ﷺelucidatedthat no person can hear this appalling sound, due to Allah’s Mercy, andbecause He wants to keep them alive in this worldly life, where they experience tests and trials. It has been said that the dismaying sound only comes from the deceased who are not righteous. As for those who were righteous, their speech will be gentle, kind, and moderate, and thus, it would not occur that his voice would shock anyone who hears it.
It has been said that this speech occurs after the soul departs the body, and that Allah then enables the body to speak. However, the correct view is that [this happens] while the body and the soul are together.

We understand, from this hadeeth, that the righteous deceased sees glad tidings before he is buried, and vice versa, and this hadeeth serves as a sign of the truthfulness of the prophethood of the Prophet ﷺ..

1381
Narrated Anas ibn Maalik (may Allah be pleased with him): Allah's Messenger ﷺ said, "Any Muslim whose three children died before reaching puberty will be granted Paradise by Allah out of His Mercy to them.".

Commentary : Losing relatives and loved ones to death are among the most drastic trials and tests in life; and losing one’s own children to death is perhaps the most drastic of all. For this reason, Allah, Exalted be He, amplified the reward of those who lose three children to death, as mentioned in this hadeeth.

The Prophet ﷺ explains thatAllah will grant Paradise to any Muslim whose three children die before reaching puberty – that is the age upon which people are held accountable for their deeds - out of His Mercy to them, as they died free of sins, and are therefore more deserving of Allah’s Mercy. In a narration recorded in Sunan al-Nisaai’ee, it has the addition: “It will be said to them: Enter Paradise. However, they refuse to enter without their parents. Upon which, it will be said: Enter paradise along with your parents.” Their refusal to enter Paradise without their parents, and their insistence that their request be fulfilled, is the reason that Allah bestows His mercy upon their parents.

In Saheeh al-Bukhaaree, it is reported on the authority of AbooHurayrah(may Allah be pleased with him) that the Prophet ﷺ said: “No Muslim will suffer the death of three sons and go to hell, except to expiate the oath.” According to this report, this is applicable to both fathers and mothers, and infers that they will just pass over Hell so quickly to fulfill Allah’s oath mentioned in the ayah: {And there is none of you who except he will pass over it.} [Quran 19:71], meaning that every person will pass over Hellfire when they walk on the bridge placed above it.

It is established that reward requires a sound intention, as known in Islamic law. Therefore, attaining this promised great reward requires the grieving parents to be patient,while hoping forreward from Allah. This was explicitly mentioned in the authentic hadeeth in Saheeh al-Bukhaaree and Saheeh Muslim, when the Prophet ﷺ said to some women, “In case anyone amongst you sees the sad demise of three children of hers and she resigns herself to the will of Allah, hoping to get His reward, she would be admitted to Paradise.” The meaning of the part “resigns herself to the will of Allah, hoping to get His reward,” is being patient and content with Allah’s decree, particularly upon initial awareness of the calamity. This is based on the narration that Anas ibn Maalik reported wherein the Prophet ﷺ said: “The real patience is at the first stroke of a calamity.”

This hadeeth shows the great reward that will be granted to who suffered the demise of their children, and that Muslim children who die before reaching puberty will be in Paradise. .

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Narrated al-Baraa’ (may Allah be pleased with him): When Ibraheem (the son of the Prophet ﷺ) passed away, Allah's Messenger ﷺ said, "There is a wet-nurse for him in Paradise.".

Commentary : Ibraheem is the son of the Prophet ﷺ from his wife, Maaryyah the Coptic (may Allah be pleased with her). He was born in DhulHijjah of the 8th year after Hijrah and died during his infancy at the age of 18 months – that is, in the 10th year of Hijrah. When he died, the Prophet ﷺ grieved over him and cried, and he ﷺstated that he will have a wet-nurse in Paradise i.e., Allah will provide him with one who will complete his period of nursing in Paradise, since he died before completing his nursing.

It is due to Allah’s mercy and favours upon Ibraheem, the son of the Prophet ﷺ,that he lives in Paradise the life of al-barzakh just like the Prophets, truthful, martyrs and righteous people. He receives his provision just like them, and his provision in that life is the milk that one who nurses him in Paradise will give to him.

This narration indicates that the children of Muslims who die [before reaching puberty] are from the people of Paradise. In a narration recorded in SaheehMuslim, ‘Aishah (may Allah be pleased with her) said, when a little boy died,“glad tiding for him! He is a bird amongst the birds of Paradise.” However, the Prophet ﷺ said to her: “Don't you know that Allah created Paradise and He created Hellfire, and He created the dwellers for this (Paradise) and the denizens for this (Hell)?” There is no contradiction between both narrations because it is possible that the Prophet ﷺ intended with his statement to discourage ‘Aishah from hastening to assert that a person is from the people of Paradise or the people of Hell, without having definite evidence. This is because her statement entails that she knows the unseen and affirms the faith of the father of this child, since her statement was concerning a specific person. To say that a specific person is from the people of Paradise is not permissible without having textual evidence, since it is part of the knowledge of the unseen.
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Ibn ‘Abbaas(may Allah be pleased with them) reported that Allah's Messenger ﷺ was asked about the children of the polytheists. He ﷺ answered: “It is Allah alone Who knows what they would have done.”.

Commentary : Allah, Exalted be He, created everything, set a due measure for everything, and wrote everything in His preserved Tablet. He, Exalted be He, created Hellfire and Paradise, and predestined the people of each. Whenever the Companions (may Allah be pleased with them) would not know the ruling of a matter, they would consult the Prophet ﷺregarding it.

In this hadeeth, ‘Abdullah ibn ‘Abbaas(may Allah be pleased with them) reports that Allah’s Messenger ﷺ was asked whether the children of polytheists who died before reaching puberty and becoming accountable would enter Paradise, or not. He ﷺ replied that Allah knows [from before they are created] what they would have done, and whether they would have become Muslims or adopted the faith of their parents, if they were to live. Thus, they will be judged accordingly. It has been said that this means they are left to Allah’s knowledge,Who will judge each one according to what they would have done, if they lived.

The part stating “Allah knows what they would have done” does not conflict with the view that the children of polytheists will be tested on the Day of Judgment. In fact, it can be used as evidence on their test, because Allah knows what they would have done. Hence, if they pass the test on the Judgment Day and believe, Allah will admit them into Paradise. Otherwise, He will admit them into Hellfire. However, some scholars hold the view that all children who die before reaching puberty, including the children of polytheists, will be in Paradise, based on the undisputed hadeeth: “Each child is born with a sound innate nature”. All the while, other scholars hold the view that it should not be discussed [due to lack of explicit evidence]. The dispute of scholars over this issue is well known, and only Allah knows the truth.
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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..

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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..