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Hadith
1562
Narrated ‘Aaishah (may Allah be pleased with her): “We set out with Allah's Messenger (ﷺ) (to Makkah) in the year of the Farewell Hajj. Some of us had assumed Ihraam for `Umrah only, some for both Hajj and `Umrah, and others for Hajj only. Allah's Messenger (ﷺ) assumed Ihraam for Hajj. Those who had assumed Ihraam for Hajj or for both Hajj and `Umrah did not finish the Ihraam till the Day of Sacrifice..

Commentary : There are three ways for performing Hajj: (1) Tamattu’: It is when the pilgrim enters the state of Ihraam with the intention to perform ‘Umrah during the months of Hajj, namely Shawwaal, Thoo al-Qa’dah, and Thoo al-Hijjah. And after completing the ‘Umrah, he exits his Ihraam and then enters the Ihraam again in the same year to perform Hajj. (2) Al-Qiraan: It is when the pilgrim enters the Ihraam with the intention to perform both ‘Umrah and Hajj together. (3) Al-Ifraad: It is when the pilgrim enters the Ihraam with the intention to perform Hajj only.
This hadeeth mentions the three ways for performing Hajj wherein ‘Aaishah (may Allah be pleased with her) reports that she went out with the Prophet in the year of the Farewell Hajj, which was given that name because it was the Prophet’s Last Hajj during which he ﷺaddressed the Muslims in a manner that indicated he is departing this life, and he ﷺdid not live long after it. The farewell Hajj occurred in the 10th year of Hijrah.
Some of the people who joined the Prophet ﷺin his Hajj entered Ihraam with the intention of performing ‘Umrah only. This group of people were allowed to only perform ‘Umrah without Hajj even if they intended to perform Hajj after completing ‘Umrah and exiting their Ihraam. This is called Tamattu’ where the pilgrim exit their Ihraam after completing ‘Umrah – if they did not have Hady with them – then enter Ihraam for Hajj on the 8th of Thoo al-Hijjah to start the rites of Hajj and must offer a Hady because they chose the option of Tamattu’. Other groups entered Ihram with the intention of performing ‘Umrah and Hajj together, which is called Hajj al-Qiraan. And others entered Ihraam with the intention of performing Hajj only, which is called al-Ifraad. The Prophet ﷺentered Ihraam with the intention of Hajj only and then added the ‘Umrah. For that reason, those whose Ihraam was for Hajj only or combined Hajj and ‘Umrah in one Ihraam, and have Hady, they can only exit their Ihraam on the 10th day of Thoo al-HIjjah on which pilgrims slaughter their sacrificial animals (Hady) and exit their Ihraam.
The pilgrim who is performing Ifraad or Qiraan are only required to perform the rites of Ihraam, Tawaaf, and brisk walking between al-Safaa and al-Marwah one time each. They can only exit their Ihraam on the Day of Sacrifice and only perform the rites of Hajj since all the rites of ‘Umrah are included in the rites of Hajj. The pilgrim who is opting for Qiraan must offer Hady if he is not present at the Sacred Mosque; otherwise, he is not required to offer Hady.
The different hadeeths in Saheeh al-Bukhaaree and Saheeh Mulsim show that pilgrims who do not have Hady with them exited their Ihraam after completing the rites of ‘Umrah, which include the Tawaaf round the Ka’bah, brisk walking between al-Safaa and al-Marwah, cutting or shaving the hair, and exiting the Ihraam. Then, waiting until the 8th of Thoo al-Hijjah to enter Ihraam for Hajj and complete the rites..

1563
Narrated Marwahn ibn al-Hakam: I witnessed ‘Uthmaan and ‘Alee ibn Abee Taalib (may Allah be pleased with them); ‘Uthmaan was forbidding people to perform Tamattu’, but he saw ‘Alee (may Allah be pleased with him) entering Ihraam with the intention of performing ‘Umrah and Hajj together. He (may Allah be pleased with him) remarked: “I will not leave the Sunnah of the Prophet (ﷺ)for the opinion of others.”.

Commentary : There are three ways for performing Hajj: (1) Tamattu’: It is when the pilgrim enters the state of Ihraam with the intention to perform ‘Umrah during the months of Hajj, namely Shawwaal, Thoo al-Qa’dah, and Thoo al-Hijjah. And after completing the ‘Umrah, he exits his Ihraam and then enters the Ihraam again in the same year to perform Hajj. (2) Al-Qiraan: It is when the pilgrim enters the Ihraam with the intention to perform both ‘Umrah and Hajj together. (3) Al-Ifraad: It is when the pilgrim enters the Ihraam with the intention to perform Hajj only.
In this hadeeth, Marwahn ibn al-Hakam reports that he witnessed ‘Uthman and ‘Alee ibn Abee Taalib (may Allah be pleased with them) in ‘Asfaan, a village that is located about 128 km from the north of Makkah. ‘Uthmaan (may Allah be pleased with him) used to order people not to perform Tamattu’ i.e., he was against the practice of exiting Ihraam after completing ‘Umrah and then entering Ihraam for Hajj, because he (may Allah be pleased with him) believed that this was exclusive to the year of the Prophet’s last Hajj. He (may Allah be pleased with him) also discouraged people to perform Qiraan (i.e., entering Ihraam with the intention of performing ‘Umrah and Hajj together) as he wanted to encourage people to perform Ifraad. His orders against it were not intended to state it is forbidden in religion but only to show it is less favorable.
However, when ‘Alee ibn Abee Taalib (may Allah be pleased with him) saw that ‘Uthmaan was against the options of Tamattu’ and Qiraan, he entered his Ihraam with the intention of Qiraan (i.e., performing ‘Umrah and Hajj together) and then remarked that he would not leave the Sunnah of the Prophet ﷺfor the opinion of someone else. He (may Allah be pleased with him) did that because he wanted to commit to the Sunnah of the Prophet ﷺand because he feared that people may misunderstand the orders of ‘Uthmaan (may Allah be pleased with him) and assume it is forbidden.
Obviously, ‘Uthmaan (may Allah be pleased with him) was aware that Qiraan and Tamattu are permissible but he ﷺwanted to encourage people to opt for the more recommended option, from his own point of view, just like what happened to ‘Umar ibn al-Khattaab (may Allah be pleased with him). Nevertheless, they are rewarded for their efforts in deducing the correct opinion.
Al-Nasaa’iee recorded that Abu Musa inquired from ‘Umar (may Allah be pleased with them) about it, whereupon 'Umar said: “I know that Allah's Messenger ﷺdid that (observed Tamattu'), but I disliked that people should lay with their wives in the shade of the Arak trees, and then go out for Hajj with their heads dripping.” i.e., ‘Umar (may Allah be pleased with him) disliked people to do Tamattu’ because it allows people to have intercourse with their wives until it is the time of Hajj.
It is proven authentic, as reported in Saheeh al-Bukhaaree, when the Prophet ﷺordered his Companions (may Allah be pleased with them) to perform Tamattu’, Jaabir ibn ‘Abdillah (may Allah be pleased with him) related that Suraaqah ibn Maalik (may Allah be pleased with him) stood up when he met the Prophet ﷺat al-‘Aqabah throwing the pebbles, and said: “O Messenger of Allah! Is this exclusive to you? The Messenger of Allah ﷺsaid: “No, this forever and forever.”
From the benefits that can be concluded from this hadeeth is learning that scholars and learned people should disseminate their knowledge and clarify and debate rulers and others whenever it is possible with the intention to seek the best interest of Muslims.
This hadeeth shows that it is permissible to enter Ihraam with the intention of performing ‘Umrah and Hajj together, and that it is better to clarify words through action.
It shows the forbearance of ‘Uthmaan (may Allah be pleased with him) and how he did not blame those who held a different opinion than his.
It shows that the Companions (may Allah be pleased with them) did not turn a blind eye to a view they believed is weak and always shared the view they found to be stronger.
This hadeeth shows that obedience of rulers and people of authority is only with regard to that which is right and proper.
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1564
Narrated Ibn ‘Abbaas (may Allah be pleased with him): The people (of the Pre-Islamic Period) used to think that to perform `Umrah during the months of Hajj was one of the most heinous sins on earth, and considered the month of Safar as a forbidden (i.e. sacred) month, and they used to say, "When the wounds of the camel's back heal up (after they return from Hajj) and their traces vanish and the month of Safar passes away then (at that time) `Umrah is permissible for the one who wishes to perform it." In the morning of the 4th of Thoo al-Hijjah, the Prophet (ﷺ) and his Companions (may Allah be pleased with them) reached Makkah, assuming Ihraam for Hajj, and he ordered his Companions to make their intentions of the Ihraam for `Umrah only (instead of Hajj), so they considered his order as something great and were puzzled, and said, "O Allah's Messenger! What kind (of finishing) of Ihraam is allowed?" The Prophet (ﷺ) replied, "Finish the Ihraam completely.".

Commentary : Tamattu’ in Hajj means entering into ihraam for `Umrah during the months of Hajj, completing it and then exiting the state of ihram before subsequently entering ihraam for Hajj during the same year. After arriving at Makkah during the months of Hajj and completing ‘Umrah, pilgrims may exit their Ihraam and enjoy all that which is lawful until the commencement of the Hajj rites.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) said that Arabs before Islam used to consider performing ‘Umrah during the months of Hajj one of the most heinous sins and forbade performing ‘Umrah until the end of the month of Muharram, and that they would consider the month of Safar one of the forbidden (sacred) months, and reallocate the sanctity of months, whenever they liked, and postponed the sacred months to the end of Safar, which is the condemned practice that Allah mentions in the Quran: {Indeed, the postponing [of restriction within sacred months] is an increase in disbelief} [Quran 9:37]. They used to believe that only after the wounds that appear on the camel's back because of carrying the luggage in their long trips heal up, the traces of their footprints vanish, and the month of Safar expires, which is one of the sacred months because of their reallocation, performing `Umrah becomes permissible for the one who wishes to perform it.
However, when the Prophet ﷺand his Companions (may Allah be pleased with them) arrived at Makkah in the morning of the 4th of Thoo al-Hijjah to perform Hajj, he ﷺordered his Companions to perform ‘Umrah and then exit their Ihraam, so they can enjoy all that which is lawful until the time of Hajj begins. As this was against the customary practice that people were used to, they inquired from him whether they are allowed to enjoy all that which is lawful or just part of it. The Prophet ﷺinformed them that exiting their Ihraam would allow them to enjoy all that which is not allowed for them during their Ihraam for ‘Umrah, including intercourse. By this, he ﷺput an end to the customary practices of the people of pre-Islam, namely the reallocation of sacred months and forbidding performing ‘Umrah during the months of Hajj, and established the law of Islam..

1565
Narrated Abu Moosa (may Allah be pleased with him): I met the Prophet (ﷺ)and he ordered him to exit his Ihraam..

Commentary : The Prophet ﷺsent Abu Moosa (may Allah be pleased with him) to Yemen to serve as a judge and teach them religion. When the Prophet ﷺtravelled to perform his farewell Hajj in the 10th year of Hijrah, Abu Moosa (may Allah be pleased with him) left Yemen to Makkah and assumed his Ihraam with an intention like that of the Prophet ﷺ.
In this hadeeth, Abu Moosa (may Allah be pleased with him) reports that he travelled to Makkah from Yemen to join the Prophet ﷺin his Hajj, and that he (may Allah be pleased with him) met the Prophet ﷺin al-Bat-haa’ of Makkah, which is a place that has small pebbles, and it was originally a water stream in the valley of Makkah. The Prophet ﷺordered him and those who do not have Hady with them to exit their Ihraam after completing their ‘Umrah and wait until the Day of Tarwiyah (i.e., the eighth day of Thoo al-Hijjah) to assume a new Ihraam for Hajj. It is reported in Saheeh al-Bukhaaree and Saheeh Muslim that the Prophet ﷺasked him if he had Hady, which refers to the sacrificial animals that pilgrims slaughter in the Haram, which includes camels, cows, goats and sheep. He replied that he did not have any Hady with him so he ﷺordered him to perform the rite of Tawaaf round the Ka’bah and the rite of brisk walking between al-Safaa and al-Marwah, and then cut or shave his head to exit his Ihraam. As for the Prophet ﷺ, he had Hady with him, thus he performed Qiraan (i.e., entering Ihraam for both `Umrah and Hajj together as a single rite.)..

1566
Narrated Hafsah (may Allah be pleased with her), the wife of the Prophet (ﷺ): I said: O Messenger of Allah! Why is it that everyone has finished Ihraam and you still have not finished ihram from your ‘Umrah?" He (ﷺ) replied, "I have matted my hair and garlanded my sacrificial animal and will not exit my Ihraam until I have sacrificed the animal.".

Commentary : The Prophet ﷺperformed his farewell Hajj in the 10th year of Hijrah and explained its rites verbally and in action and ordered them to learn the rites directly from him.
In this hadeeth, Hafsah (may Allah be pleased with her), the Mother of the Believers, reports that when the Prophet ﷺarrived at Makkah, he ﷺordered those who did not have Hady to make their Ihraam for ‘Umrah instead of Hajj, and to exit their Ihraam after completing the rites of ‘Umrah. They followed the order and on the 8th day of Thoo al-Hijjah (the Day of Tarwiyah), they assumed a new Ihraam for Hajj.
As for the Prophet ﷺand those who had Hady, they maintained their Ihraam. Thereupon, Hafsah (may Allah be pleased with her) inquired from the Prophet ﷺabout the reason that made him not to exit his Ihraam too although he ﷺordered them to exit their Ihraam. The Prophet ﷺexplained to her that he ﷺbreaded and matted his hair, which is a practice done to keep the hair neat and not dusty, which is something that pilgrims need during Ihraam. Matting the hair takes place after taking the bath and before wearing the clothes of Ihraam.
The Hady refers to the sacrificial animals that pilgrims slaughter in the Haram, which includes camels, cows, goats and sheep, and garlanding the Hady means to put a chain around their neck to serve as a mark that these animals are Hady. With that said, he ﷺclarifies that having the Hady is the reason he ﷺdid not exit Ihraam and that he can only exit it after slaughtering the Hady on the 10th of Thoo Al-Hijjah and during the days of Tashreeq (i.e., the three days after Eid al-Adha).
This hadeeth shows that women used to ask the Prophet ﷺabout what they do not understand in religion..

1567
Narrated Aboo Jamrah, Nasr ibn ‘Imraan ad-Duba’ee: "I intended to perform Hajj-at-Tamattu`, but some people advised me not to do so. I asked Ibn `Abbaas about it and he ordered me to perform Hajj-at- Tammatu'. Later I saw in a dream someone saying to me, 'Hajj-Mabroor and an accepted `Umrah.' I related that dream to Ibn `Abbaas. Thereupon, he (may Allah be pleased with him) said, 'This is the tradition of the Prophet ﷺ.' Then he said to me, 'Stay with me and I shall give you a portion of my property.' " Shu`bah asked Aboo Jamrah, "Why did he do so?" He (Abu Jamrah) said, "Because of the dream which I had seen.".

Commentary : Tamattu’ in Hajj means entering into ihraam for `Umrah during the months of Hajj, completing it and then exiting the state of ihraam before subsequently entering ihraam for Hajj during the same year. After arriving at Makkah during the months of Hajj and completing ‘Umrah, pilgrims may exit their Ihraam and enjoy all that which is lawful until the commencement of the Hajj rites.
In this hadeeth, the Taabi’ee, Nasr ibn ‘Imraan al-Dub’ee reports that he entered Ihraam with the intention of performing Tamattu’ i.e., he entered Ihraam for `Umrah during the months of Hajj. However, some people informed him he should not do it. This happened during the time of ‘Abdullah ibn al-Zubayr (may Allah be pleased with them) who used to forbid people from performing Tamattu’ because both ‘Umar ibn al-Khattaab and ‘Uthmaan ibn ‘Affaan (may Allah be pleased with them) used to discourage people to perform Tamattu’ and to enter Ihraam with the intention of performing Hajj alone or ‘Umrah alone i.e., each one to perform in a separate journey.
After hearing the objection of people, Nasr ibn ‘Imraan asked Ibn ‘Abbaas (may Allah be pleased with him) about it. He advised him to disregard the objection of people and maintain his intention of Tamattu’, because the Prophet ﷺ ordered his Companions to do Tamattu’ in his farewell Hajj. Afterwards, Nasr related to Ibn ‘Abbaas (may Allah be pleased with him) a dream wherein he saw a man say to him, “This is a Hajj-Mabroor and an accepted `Umrah,” and according to a different version of the hadeeth in Saheeh al-Bukhaaree, it reads: “'Hajj-Mabroor and an accepted `Tamattu’” i.e., the man invoked Allah so that He accepts his Hajj and ‘Umrah. The meaning of Hajj Mabroor is the Hajj that is performed sincerely to Allah alone without being debased with ostentation and flaunting and is not performed using money from unlawful sources. The dream he was a glad tiding to inform him that his action is correct. The Prophet ﷺsaid: "Nothing is left of the prophetism except Al-Mubashshirat." They asked, "What are Al-Mubashshirat?" He replied, "The true good dreams that conveys glad tidings.” [agreed upon].
After he informed Ibn ‘Abbass (may Allah be pleased with him) of his dream, Ibn ‘Abbaas (may Allah be pleased with him) said to him: You have done the Sunnah of the Prophet ﷺ (i.e., performing Tamattu’) then he asked him to stay over with him and offered him a share of his money because of the true dream he saw that corresponded with the Sunnah of the Prophet ﷺ, which Ibn ‘Abbaas (may Allah be pleased with him) upheld and advocated.
This hadeeth highlights the cooperation and collaboration of the righteous predecessors on pious and good deeds, and that they acknowledged and praised whoever does good deeds.
It shows that it is permissible to perform Tamattu’ of ‘Umrah with Hajj.
From the other benefits we can conclude from this hadeeth is that we should honour the one who delivers good needs to us, and it shows that the scholar rejoices when he knows that his verdict matches the truth..

1568
Narrated Aboo Shihaab: I left for Makkah for Hajj Tamattu` assuming Ihraam for `Umrah. I reached Makkah three days before the day of Tarwiyah (8th of Thoo al-Hijjah). Some people of Makkah said to me, "Your Hajj will be like the Hajj performed by the people of Makkah (i.e., you will lose the superiority of assuming Ihraam from the Miqaat). I went to `Ataa' asking him his view about it. He said, "Jaabir bin `Abdullah (may Allah be pleased with him) narrated to me, 'I performed Hajj with Allah's Messenger (ﷺ) on the day when he drove camels with him. The people had assumed Ihraam for Hajj al-Ifraad (i.e., Hajj only). However, the Prophet (ﷺ) ordered them to finish their Ihraam after completing the Tawaaf round the Ka`bah, and the brisk walking between al-Safaa and al-Marwah and to cut short their hair and then to stay there (in Makkah) till the day of Tarwiyah (i.e., 8th of Thoo al-Hijjah) and then to assume Ihraam for Hajj, and they were ordered to make the Ihraam with which they had come as for `Umrah only. They asked, 'How can we make it `Umrah (Tamattu`) as we have intended to perform Hajj?' The Prophet (ﷺ) said, 'Do what I have ordered you. Had I not brought the Hady with me, I would have done the same, but I cannot finish my Ihraam till the Hady reaches its destination (i.e., is slaughtered).' So, they did (what he ordered them to do).".

Commentary : Tamattu’ in Hajj means entering into ihraam for `Umrah during the months of Hajj, completing it and then exiting the state of ihraam before subsequently entering ihraam for Hajj during the same year. After arriving at Makkah during the months of Hajj and completing ‘Umrah, pilgrims may exit their Ihraam and enjoy all that which is lawful until the commencement of the Hajj rites.
In this hadeeth, the Taab’iee, Aboo Shihaab, ‘Abd Rabbih ibn Naafi’ reports that he arrived at Makkah with the intention of performing ‘Umrah and Hajj in two separate Ihraam (i.e., to perform ‘Umrah first then exit Ihraam, so he later enters Ihraam to perform Hajj). He arrived at Makkah 3 days before the day of Tarwiyah, which takes place in the 8th of Thoo al-Hijjah. The word Tarwiyah in Arabic is derived from a word which means drinking, and the reason this day is called the Day of al-Tarwiyah is that pilgrims on this day prepare their water supply and allow their camels to drink enough water before heading towards the Arafah.
However, some of the residents of Makkah informed him that he is considered as one of the residents of Makkah who do not need to enter Ihraam from a particular Miqaat and enter Ihraam from where they are in Makkah i.e., he loses the virtue of entering Ihraam from the Miqaat. Upon hearing this, he consulted ‘Ataa’ ibn Abee Rabaah, the known Taabi’ee, to know whether this is true or not. ‘Ataa informed him that Jaabir ibn ‘Abdullah (may Allah be pleased with him) informed him that he performed Hajj with the Prophet ﷺin the farewell Hajj in the 10th year of Hijrah, when he ﷺdrive the camels with him from al-Madeenah to Makkah. The camels mentioned here refer to the Hady, which is the term used to refer to the camels, cows, goats, and sheep that pilgrims bring along with them to slaughter in the Haram. He (may Allah be pleased with him) added that they entered Ihraam with the intention of performing Hajj only. However, after they arrived at Makkah, the Prophet ﷺordered them to complete the rites of ‘Umarh then exit their Ihraam, so they can enjoy all that a person who is in a state of Ihram cannot enjoy, including intercourse with wives, and to remain in this state until the Day of Tarwiyah on 8th of Thoo al-Hijjah. On that day, he ﷺordered them to enter Ihraam for Hajj and to head towards ‘Arafah.
The Companions (may Allah be pleased with them) asked the Prophet ﷺ 'How could they make it `Umrah while they intended to perform Hajj!’ He ﷺordered them to comply with his order and mentioned to him that he would have performed ‘Umrah and finished his Ihraam and waited till the Hajj time like them, but that would not be allowed, and he cannot perform any of the things that a Mahram cannot do until the Hady are slaughtered in Minaa on the 10th of Thoo al-Hijjah. Thereupon, the Companions (may Allah be pleased with them) complied immediately and acted upon his order.
By this, the Prophet ﷺdenounced and ended the practices of pre-Islam that did not allow ‘Umrah in the months of Hajj and established the law of Islam that gives people room in the matters of ‘Umrah and Hajj.
This hadeeth shows that it is permissible to perform ‘Umrah in the months of Hajj and highlights the obedience of the Companions (may Allah be pleased with them) to the Prophet ﷺ. .

1570
Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him): We travelled with the Messenger of Allah ﷺ [to perform Hajj. We recited the Talbiyah upon putting on the Ihraam, saying: “O Allah! Here I am [at your service]; O Allah! Here I am. Here I am [at your service], intending Hajj.” Afterwards, the Prophet ﷺordered us to make it ‘Umrah..

Commentary : Tamattu’ in Hajj means entering into ihraam for `Umrah during the months of Hajj, completing it and then exiting the state of ihraam before subsequently entering ihraam for Hajj during the same year. After arriving at Makkah during the months of Hajj and completing ‘Umrah, pilgrims may exit their Ihraam and enjoy all that which is lawful until the commencement of the Hajj rites.
In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with him) reports that he travelled with the Prophet ﷺin his journey to perform the farewell Hajj in the 10th year of Hijrah. He explained that they assumed their Ihraam and recited the Talibyah for Hajj but later the Prophet ﷺordered them to break their Ihraam and make it for ‘Umrah only and enter Ihraam again for Hajj when its rites begin. The Companions (may Allah be pleased with them) complied to his order and acted upon it.
The reports in Saheeh al-Bukhaaree and Saheeh Muslim clarifies that he ﷺordered those who did not drive the Hady with them in this journey to finish their Ihraam after performing the rites of ‘Umrah, namely Tawaaf round the Ka’bah and brisk walking between al-Safaa and Marwah and cutting or shaving the hair. Then, he ﷺordered them to enter Ihraam for Hajj on the 8th day of Thoo al-Hijjah and complete the rites.
By this, the Prophet ﷺdenounced and ended the practices of pre-Islam that did not allow ‘Umrah in the months of Hajj and established the law of Islam that gives people room in the matters of ‘Umrah and Hajj.
This hadeeth highlights the obedience of the Companions (may Allah be pleased with them) to the Prophet ﷺ..

1571
Narrated ‘Imraan (may Allah be pleased with him): We performed Hajj al-Tamattu’ during the time of the Prophet ﷺand the Quran revealed [that it is valid and legitimate], and whatever a person said regarding it was his personal opinion..

Commentary : There are three ways for performing Hajj: (1) Tamattu’: It is when the pilgrim enters the state of Ihraam with the intention to perform ‘Umrah during the months of Hajj, namely Shawwaal, Thoo al-Qa’dah, and Thoo al-Hijjah. And after completing the ‘Umrah, he exits his Ihraam and then enters the Ihraam again in the same year to perform Hajj. (2) Al-Qiraan: It is when the pilgrim enters the Ihraam with the intention to perform both ‘Umrah and Hajj together. (3) Al-Ifraad: It is when the pilgrim enters the Ihraam with the intention to perform Hajj only.
In this hadeeth, ‘Imraan ibn Husayn (may Allah be pleased with him) reports that they performed Hajj al-Tammttu’ during the lifetime of the Prophet ﷺand the Quran revealed that it is valid and legitimate. Allah, Most High, said: {And when you are secure, then whoever performs ʿUmrah [during the Hajj months] followed by Hajj [offers] what can be obtained with ease of sacrificial animals.} [Quran 2:196]. Nothing in the Quran was revealed to forbid it and the Prophet ﷺnever prohibit it during his lifetime; thus, the ruling cannot be abrogated regardless of the personal opinions of people i.e., those who uphold it is allowed and those who uphold it should be avoided. This is because saying that it is recommended to perform Hajj alone (i.e., Hajj al-Ifraad) does not abrogate that which the Prophet ﷺestablished i.e., Hajj al-Qiraan and Hajj al-Tamattu’.
The first one who discouraged people to perform Hajj al-Tamattu’ was ‘Umar ibn al-Khattaab (may Allah be pleased with him) during his ruling, and ‘Uthmaan ibn ‘Affaan upheld the same view during his ruling too. Their discouragement was not intended to mean it was invalid but rather to encourage people to attain the reward of Ifraad, so they can visit the Ka’bah more than once i.e., to travel to perform Hajj and travel again to perform ‘Umrah, each one separately.
This hadeeth shows that the Companions differed in concluding some rulings and that the Mujtahid amongst them objected to each other relying on textual evidence.
It also confirms the fiqh rule: “No Ijtihaad is allowed when textual evidence is established.”.

1572
Ibn 'Abbaas (may Allah be pleased with him) received a question regarding Hajj al-Tamattu' to which he responded: "The Emigrants, the Ansaar, and the wives of the Prophet(ﷺ) and all those who joined them in the farewell Hajj, assumed our Ihraam with the intention of performing Hajj only. However, when we reached Makkah, Allah's Messenger (ﷺ) said, "Give up your intention of doing the Hajj (at this moment) and perform 'Umrah, except those who had garlanded the Hady." So, we performed Tawaaf round the Ka'bah and [brisk walking] between As-safaa and Al-Marwah, slept with our wives and wore ordinary (stitched) clothes. The Prophet (ﷺ) added, "Whoever has garlanded his Hady is not allowed to finish the Ihraam till the Hady has reached its destination (has been sacrificed)." Then on the night of Tarwiyah (8th Thoo al-Hijjah, in the afternoon) he ﷺordered us to assume Ihraam for Hajj and when we have performed all the rites of Hajj, we came and performed Tawaaf round the Ka'bah and (brisk walking) between al-Safaa and al-Marwah, and then our Hajj was complete, and we had to sacrifice a Hady according to the statement of Allah: {He must slaughter a Hady such as he can afford, but if he cannot afford it, he should observe fasts three days during the Hajj and seven days after his return} (Quran 2:196] and that is after returning to their homelands. And the sacrifice of the sheep is sufficient. So, the Prophet (ﷺ) and his Companions (may Allah be pleased with them) offered the two rites, (i.e., Hajj and 'Umrah) in one year. Indeed, Allah revealed (the permissibility) of such practice in His Book and it is in the Sunnah of His Prophet (ﷺ) and he ﷺrendered it permissible for all the people except those living in Makkah. Allah says: {This is for him whose family is not present at the Al-Masjid-Al-Haram, (i.e., non-resident of Makkah).}
The months of Hajj which Allah mentioned in His book are: Shawwaal, Thoo al-Qa'dah and Thoo al-Hijjah. Whoever performed Hajj-al-Tamattu' in those months, then slaughtering [a sacrificial animal] or fasting is compulsory for him.
The words: Rafath means intercourse, Fusooq means all kinds of sin, and Jidaal means to argue and dispute..

Commentary : There are three ways for performing Hajj: (1) Tamattu’: It is when the pilgrim enters the state of Ihraam with the intention to perform ‘Umrah during the months of Hajj, namely Shawwaal, Thoo al-Qa’dah, and Thoo al-Hijjah. And after completing the ‘Umrah, he exits his Ihraam and then enters the Ihraam again in the same year to perform Hajj. (2) Al-Qiraan: It is when the pilgrim enters the Ihraam with the intention to perform both ‘Umrah and Hajj together. (3) Al-Ifraad: It is when the pilgrim enters the Ihraam with the intention to perform Hajj only.
In this hadeeth, Ibn ‘Abbaas (may Allah be pleased with him) answers a question that was posed to him about Tamattu’ in Hajj. He (may Allah be pleased with him) mentioned to the questioner that the Emigrants, the Ansaar, the wives of the Prophet ﷺ, and all the people who accompanied them in the farewell Hajj recited the Talbiyah aloud intending Hajj only. The reason it was called the farewell Hajj is because the Prophet ﷺaddressed the people in his sermons in this journey, which occurred in the 10th year of Hijrah, as if he is about to depart this life. However, when they arrived at Makkah, the Prophet ﷺordered those who did not drive Hady with them to change their intention to ‘Umrah instead of Hajj – to oppose the practices of people before Islam who used to prohibit people to perform ‘Umrah in the months of Hajj. As for those who had garlanded their Hady, they were ordered to maintain their Ihraam for Hajj and never exit Ihraam except after they complete all the rites of Hajj.
The Hady refers to the camels, cows, sheep, and goats that are offered as a sacrifice and slaughtered in the Haram, and the garlanding is done by putting a necklace or chain around the neck of the Hady to distinguish them and mark them as the Hady. Those who were ordered to change their Ihraam, performed the rites of Tawaaf round the Ka’bah, brisk walking between al-Safaa and al-Marwah, cut or shaved their hair and exited their Ihraam; thus, were able to have intercourse with their wives and wear ordinary clothes that people who are in state of Ihraam are not allowed to wear. As for those who garlanded their Hady and maintained their Ihraam for Hajj, they were not allowed to do anything from that which is not allowed for people who are in the state of Ihraam until the Hady is slaughtered in Minaa in the 10th day of Thoo al-Hijjah and during the days of Tashreeq (i.e., the 3 days of Eid al-Adhah).
On the 8th of Thoo al-Hijjah, in the evening of the Day of Tarwiyah, the Prophet ﷺthen ordered those who completed ‘Umrah and exited their Ihraam to assume Ihraam for Hajj from Makkah, and after completing the rites of Hajj, namely standing on ‘Arafah, passing the night in Muzdalifah, throwing the stones, shaving or cutting hair, to perform Tawaaf round the Ka’bah (i.e., Tawaaf al-Ifaadah) and do the brisk walking between al-Safaa and al-Marwah to conclude their Hajj. Due to their Tamattu’, the Prophet ﷺobliged them to slaughter a sacrificial animal because Allah, Most High, says: {whoever performs ʿUmrah [during the Hajj months] followed by Hajj [offers] what can be obtained with ease of sacrificial animals.} [Quran 2:196]. The pilgrim has the option to slaughter a camel, cow, goat, or sheep. This is considered a compensatory sacrifice that the pilgrim who offered it is not permitted to eat from it. If he could not afford it, then he is obliged to fast 10 days, the first 3 days during Hajj time and the other 7 days after completing Hajj and returning to their homelands and place of residence, which is the interpretation of Ibn ‘Abbaas (may Allah be pleased with him) to the part in the ayah that says: “{…and seven days after his return} (Quran 2:196]. it is better to fast the 3 days before the day in which pilgrims stand on ‘Arafah, because it is recommended for pilgrims not to fast on that day.
After, he (may Allah be pleased with him) mentions that slaughtering a sheep or a goat suffices as a compensation animal, thereby, the pilgrims who performed Tamattu’ performed both ‘Umrah and Hajj in the same year. This practice is mentioned in the Quran as Allah, Most High, says: {then whoever performs ʿUmrah during the Hajj months followed by Hajj} [Quran 2:196] and is prescribed by the Prophet ﷺwhen he ﷺordered his Companions (may Allah be pleased with them) to do it. The Prophet ﷺallowed people to perform Tamattu’ (i.e., perform ‘Umrah in the months of Hajj) because at that time people believed it to be prohibited and a heinous sin. As such, those who performed Tamattu’ are obliged to offer a compensation sacrifice (i.e., Hady) unless they were from the residents of Makkah. This is because the residents of Makkah are not obliged to offer a compensation sacrifice; Allah, Most High, says: {These offerings are for those who do not live near the Sacred House} [Quran 2:196] i.e., those who live from the Sacred House at a distance that allows one to shorten the prayer. The months of Hajj which Allah mentioned in the Quran are: Shawwaal, Thoo al-Qa’dah, and Thoo al-Hijjah, thus, whoever performed Tamattu’ in these months is obliged to slaughter an animal as a compensation sacrifice, and if the pilgrim could not afford it, then he needs to fast 3 days during Hajj time and 7 days after returning to his place of residence and homeland.
Ibn ‘Abbaas (may Allah be pleased with him) then offered his interpretation of the Statement of Allah: {Whoever commits to ˹performing˺ pilgrimage, let them stay away from Rafath, fusooq, and Jidaal during pilgrimage.} [Quran 2:197] He said: Rafath is intercourse, fusooq is sins, and Jidaal arguing and disputing with others. This is to say, he who enters Ihraam for Hajj in the months of Hajj, he must not engage in intimate relationships and intercourse, and it is more emphasised that he should avoid sins due to the special virtue of the place and time (Haram of Makkah and months of Hajj), and refrain from arguments that lead to dispute and enmity..

1573
Narrated Naafi’: On reaching the sanctuary of Makkah, Ibn `Umar (may Allah be pleased with him) used to stop reciting the Talbiyah and then he would pass the night at Dhee Tiwaa and then offer the Fajr prayer and take a bath. He (may Allah be pleased with him) used to say that the Prophet (ﷺ) used to do the same..

Commentary : ‘Abdullah ibn ‘Umar (may Allah be pleased with him) was known of being so keen on following the Sunnah of the Prophet ﷺin all his actions and conditions. He (may Allah be pleased with him) used to stop reciting the Talbiyah upon arriving at the beginning of the sanctuary of Makkah (Haram). The words of Talbiyah are: “Labbayka Allahumma Labayk, Labbayaka Laa Shareeka Laka Labbayk, Inna al-Hamda wal Ni’mata Laka wal Mulk, Laa Shareeka Lak”. It is possible that he would stop reciting it completely or resume it later and then stop reciting it on the day of ‘Eid when starting the rite of throwing stones since at that point of time he would start the process of finishing Ihraam. It is said that the reason Ibn ‘Umar (may Allah be pleased with him) stopped reciting the Talbiyah upon arriving at the beginning of the Haram is because he believed pilgrims at the Haram should be glorified and exalted because the Talbiyah is no longer needed upon arriving at the intended place mentioned in it. The way he stopped reciting the Talbiyah was by engaging in other acts of worship and rites like Tawaaf and so on.
After, he would pass the night at Dhee Tiwaa, which is a valley near Makkah located at the borders of Makkah and is known today in the name of al-Zaahir. The well of Dhoo Tiwaa is situated in this valley next to al-Baydaa’, the house of Muhammad ibn Sayf. Ibn ‘Umar (may Allah be pleased with him) used to spend the night there and pray Fajr there before taking a bath to prepare himself for entering Makkah during daytime.
Ibn ‘Umar (may Allah be pleased with him) used to relate that the Prophet ﷺused to do the same i.e., stops reciting the Talbiyah, spends the night, prays Fajr, and takes a bath at Dhee Tiwaa. It is possible that he (may Allah be pleased with him) intended to refer to bathing there only. According to this narration, the Prophet ﷺspent the night at Dhee Tiwaa and entered Makkah during the daytime. However, this is not considered obligatory because it has been proven authentic that the Prophet ﷺentered Makkah during nighttime and entered Ihraam for ‘Umrah from al-Ji’raanah. While these are not from the rites of Hajj, but it clarifies the places at which he ﷺused to stay.
This hadeeth shows that the Sunnah is to take a bath before entering Makkah and to enter it during daytime..

1575
Narrated Naafi’ that Ibn ‘Umar (may Allah be pleased with him) said: Allah's Messenger (ﷺ) used to enter Makkah from the high Thaniyya and used to leave Makkah from the low Thaniyyah..

Commentary : The Companions (may Allah be pleased with them) loved the Prophet ﷺwholeheartedly and followed his example in all their actions; thus, they ensured to describe and relate all his actions in every place he travelled to.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that the Messenger of Allah ﷺwould enter Makkah from the high Thaniyyah, which is the area from which people descend to the cemetery of the people of Makkah, alias al-Ma’laah. It is situated next to al-Muhassab in the area of Kadaa, which is also known as al-Hajoon. It used to be an area that it is too difficult to climb and walk on, but then it was paved. And when he ﷺwanted to depart Makkah, he ﷺwould leave from the low Thaniyyah. The name of this area today is Kudaa and it has been paved, and the main road of the area leads to Jarwal.
The word Thaniyyah in Arabic means an obstacle that is in a mountain or a high road. The reason he ﷺliked to enter from the high Thaniyyah and leave from the low Thaniyyah as each one is the best route to his intended destination. It was said that the Prophet ﷺdid that was because he ﷺliked not to use the same road for entering and leaving, out of optimism and hope that conditions will change to better just like it was his guidance in going to Eid prayer (i.e., he would go from one road and return from another) so both roads testify to his deed and the people on these roads enjoy his blessings..

1579
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Commentary : The Companions (may Allah be pleased with them) loved the Prophet ﷺwholeheartedly and followed his example in all their actions; thus, they ensured to describe and relate all his actions in every place he travelled to.
In this hadeeth, ‘Aaishah (may Allah be pleased with her) reports that the Prophet # entered Makkah on the day it was conquered from the high thaniyyah, which is situated near Kadaa’ where people ascend from it to the cemetery of the people of Makkah, alias al-Ma’laah, near al-Muhassab – also known as al-Hajoon. It was a bumpy and rough path that was difficult to climb, but now it is made accessible and paved. The wisdom behind choosing to enter Makkah from the high place is to show his glorification to the place and to leave Makkah from the lower place is to show detest for leaving it. It is said that as the Prophet ﷺleft Makkah in disguise, he wanted to enter it from a notable visible place. It is also said that the wisdom behind entering from the high place is that through it, he enters Makkah facing the House.
Hishaam ibn ‘Urwah mentioned that his father ‘Urwah ibn al-Zubayr used to enter Makkah from two different places, from the area of Kadaa’ which the Prophet ﷺused to enter Makkah, and from Kudaa which is down the road of Makkah, a.k.a. the lower Thaniyyah, which has been paved and it has been paved and is on the main road leading to Jarwal..

1582
Narrated Jaabir ibn ‘Abdullah (ra): “When the Ka`bah was built, the Prophet (ﷺ) and al-`Abbaas (ra) went to bring stones (for its construction). Al- `Abbaas said to the Prophet (ﷺ), "Take off your waist sheet and put it on your neck." (When the Prophet (ﷺ) took it off) he fell on the ground with his eyes open towards the sky and said, "Give me my waist sheet." And then he (ﷺ) tied his waist sheet round his waist.”.

Commentary : Allah, Exalted be He, has protected the Prophet ﷺand looked after him since he was born and from before he ﷺwas entrusted to the revelation. Allah made him free from every defect and shortcoming, and this hadeeth gives an example of how Allah protected and looked after the Prophet ﷺ.
In this hadeeth, Jaabir ibn ‘Abdullah (ra) reports that the Prophet ﷺ a helped Quraysh in rebuilding the Ka’bah as he participated in carrying the stones. This event took place long time before he became a Prophet i.e., he was 15 years old at that time.
At that time, he was wearing a waist sheet (Izaar) that covered the lower half of his body from waist to down while he ﷺwas carrying the stones. His uncle, al-‘Abbaas (ra), suggested that he should take off his waist sheet and put it on his neck to protect his body from the stones he carried. He ﷺfollowed his advice but once he did that, he ﷺfell down on the ground as he could not stand the showing of his private parts and falling off was more covering to his body. This is because Allah adorned in him with perfect shyness and implanted in his nature all best qualities.
This incident manifests the protection that Allah bestowed upon the Prophet ﷺand how He enabled him to uphold the best character. After falling down, he ﷺasked his uncle to hand him his waist sheet and so he did. Thereupon, the Prophet ﷺtied his waist sheet round his waist.
From the benefits that we can conclude from this hadeeth is learning the virtue of partaking in the building of the Ka’bah.
This hadeeth shows that we should always be keen on covering the body parts that we are not allowed to show in the presence of others..

1583
Narrated ‘Aaishah (raa): Allah's Messenger (ﷺ) said, "Don't you see that when your people built the Ka’bah, they shortened from Ibraaheem’s foundations?" I said, "O Allah's Messenger! Why don't you restore it to Ibraaheem’s foundations?" He (ﷺ) said, "Were your people not so close to infidelity, then I would do so." The sub-narrator, ‘Abdullah ibn ‘Umar (ra) said, “If ‘Aaishah (raa) has heard Allah's Messenger (ﷺ) saying that, I do not think that Allah's Messenger (ﷺ) left touching the two corners of the Ka’bah, facing Al-Hijr except because it was not built on all the foundations of Ibraaheem.”
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Commentary : The honourable Ka’bah is the House of Allah on earth, and the direction (Qiblah) of the Muslims in their prayers, which Allah, Exalted be He, has glorified its status by making it a destination for pilgrimage and the place to which hearts [of all believers] incline.
In this hadeeth ‘Aaishah raa relates that the Prophet ﷺexplained to her that Quraysh did not build the Ka’bah on all of the foundations that Prophet Ibraheem (peace be upon him) constructed, for they excluded the Hijr! This was due to the lack of lawful funds that they managed to collect, since they stipulated that the money used to build the Ka’bah must be from the most lawful money, and that no money earned from unlawful resources to be used. In response, ‘Aaishah raa asked the Prophet ﷺ: “Would you not restore it to the foundations of Prophet Ibraaheem (peace be upon him)?” She intended thereby that he ﷺdemolishes the current building upon which the foundations are built and then re-builds it in a structure that accommodates all the foundations. However, the Prophet ﷺtold her that had it not been for the closest time of Quraysh to disbelief (i.e., had not the people of Quraysh been new to Islam), he ﷺwould have restored it to the foundations of Prophet Ibraaheem (peace be upon him), and he ﷺwould have built it anew on all its foundations.
The description of the construction of Ibraaheem (peace be upon him) of the House was that it was curved around the two corners of al-Rukn ash-Shaamee and al-Rukn al-‘Iraaqee; thus, the Hijr of Ismaa’eel was a part of it, and it had two corners, which are the two Yamaanee corners. But when Quraysh built it in the pre-Islamic era, they made four corners for it, and placed the Hijr of Ismaa’eel behind it, as they wanted to perfectly complete the circumambulation of the Ka’bah, and it is in the form of a semi-circle adjoining the two corners, al-Rukn al-Shaamee and al-Rukn al-‘Iraaqee.  Hence, al-Hijr is part of the Ka’bah.
‘Abdullah bin ‘Umar ra commented on this hadeeth by saying: “If ‘Aaishah (raa) heard this from the Prophet ﷺ.” This is neither intended to doubt her statement nor to weaken her report, for she is after all a mastered memoriser. However, doubt-based statements have normally occurred within the speech of the Arabs for the purpose of confirmation i.e., he (ra) wanted to acknowledge her statement. Then, he (ra) goes on to say that this explains the reason the Messenger of Allah ﷺrefrained from kissing or touching the two corners to derive blessing from them, which are adjacent to the Hijr, and are called al-Rukn al-Shaamee and al-Rukn al-‘Iraaqee.  He ﷺonly did it with the other two corners i.e., al-Rukn al-Yamaanee and al-Rukn al-Shaamee.
From the benefits that we can conclude from this hadeeth is that it serves as evidence for perpetrating the lesser of two evils to repel the greater of them. This is because the harm done from making no changes to the construction of the Ka’bah is lesser than the dissension that may be caused by this and having some Muslims turning away from Islam.
This hadeeth shows that it is permissible to deal tactfully with people in matters of religion - other than the obligatory acts - by leaving and removing from the people that which they deny (i.e., things they view as the norm and not aware of its opposite).
It defines that which can be touched and kissed from the Ka’bah, namely the Black Stone and the Yamaanee Corner, and not others..

175
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..

176
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..

176
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..

177
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..

178
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..

179
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..

181
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..

187
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..

189
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..

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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..