logo

| 2 Hadiths

Hadith
1701
Narrated ‘Aaishah (may Allah be pleased with her): Once the Prophet ﷺ sent sheep as Hady.
.

Commentary : Allah, the Mighty and Majestic, has venerated the Sacred House. His Prophet ﷺas well has done likewise. He ﷺhas practically demonstrated as a Sunnah act that when a person himself does not go to the Haram to perform Hajj, then he should send a sacrificial animal to venerate the place and be more accommodative towards the poor of Makkah.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that once the Prophet ﷺsent forth the sheep to the House without assuming the Ihraam for Hajj or ‘Umrah and without anything among the prohibited things of the Ihraam being disallowed for him. The Hady is that animal that is sent to the Sacred House – from the camels, cows, sheep and goats – in order to be sacrificed there as a means of getting closer to Allah and as an act of showing gratitude towards Him.
The purpose of sending the Hady to the Sacred House is to grant abundance and show kindness to the neighbours of the Sacred House and its visitors among the poor and destitute. This is one of the best deeds to getting closer to Allah Almighty. This is because charity and charitable spending are among the best forms of worship, especially, if they are carried out in the Sacred City and upon those who have isolated themselves purely for the worship of Allah therein and those residing in its vicinity. 
This hadeeth shows the legality of sending the sacrificial animal to the Haram by who is unable to go to perform Hajj or ‘Umrah..

1702
Narrated ‘Aaishah (may Allah be pleased with her): I used to make the garlands for (the Hady of) the Prophet ﷺ and he would garland the sheep (with them) and would stay with his family without assuming the Ihraam.
.

Commentary : Allah, the Mighty and Majestic, has venerated the Sacred House. His Prophet ﷺas well has done likewise. He ﷺhas practically demonstrated as a Sunnah act that when a person himself does not go to the Haram to perform Hajj, then he should send a sacrificial animal to venerate the place and be more accommodative towards the poor of Makkah.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that she used to make garlands for the Prophet ﷺ. Al-Qalaaid (garlands): they are collars that are placed aaround the necks of the sacrificial animals – that is made by interlacing some of its strings with others. The Prophet ﷺwould place these garlands and collars aaround the necks of the sheep as he would place them aaround the necks of other animals such as the camels and cows, and then the Messenger of Allah ﷺwould send them to the Sacred Vicinity (a-Haram), while he would remain with his family in Al-Madeenah without entering into the state of Ihraam. He ﷺwould not make upon himself anything prohibited among the prohibited things of Ihraam such as applying perfume or engaging in sexual intercourse with his wives, or anything prohibited upon the one assuming the state of Ihraam.
This hadeeth shows the legality of garlanding the sheep from the sacrificial animals.
It highlights the legality of sending the sacrificial animal to the Haram by who is unable to go to perform Hajj or ‘Umrah..

1704
Narrated ‘Aaishah (may Allah be pleased with her): I twisted (the garlands) for the Hady of the Prophet ﷺ before he entered into the state of Ihraam.
.

Commentary : Allah, the Mighty and Majestic, has venerated the Sacred House. His Prophet ﷺas well has done likewise. He ﷺhas practically demonstrated as a Sunnah act that when a person himself does not go to the Haram to perform Hajj, then he should send a sacrificial animal to venerate the place and be more accommodative towards the poor of Makkah.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that she prepared the garlands for the Hady of the Prophet ﷺ, i.e. she made collars which are placed aaround the necks of the sacrificial animals by interlacing some of the strings with other strings. The word “Hady” is a noun used for the animal that is offered for sacrifice among the camels, cows, sheep, or goats – to the Sacred Vicinity (Al-Haram) in order to be slaughtered there as a means of getting closer to Allah, the Mighty and Majestic, and as a way of showing gratitude to Him.
Her statement, “Before he entered into the state of Ihraam,” has the possibility to mean, before the year in which he entered into the state of Ihraam for Hajj; he ﷺsent the sacrificial animal with Aboo Bakr (may Allah be pleased with him) in the ninth year. It is also possible that she informed in this narration about his state in the year of his entering into his state of Ihraam. That is the tenth year of the Hijrah.
This hadeeth highlights the legality of putting a garland aaround the neck of the sacrificial animal and letting the wife prepare the garlands for the sacrificial animals.
It highlights the legality of sending the sacrificial animal to the Haram by one who is unable to perform Hajj or ‘Umrah and does not travel with it..

1705
Narrated ‘Aaishah (may Allah be pleased with her): I twisted the garlands of the Hady from the wool I had.
.

Commentary : Allah, the Mighty and Majestic, has venerated the Sacred House. His Prophet ﷺas well has done likewise. He ﷺhas practically demonstrated as a Sunnah act that when a person himself does not go to the Haram to perform Hajj, then he should send a sacrificial animal to venerate the place and be more accommodative towards the poor of Makkah.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that she prepared the garlands for the Hady of the Prophet ﷺwhich are placed aaround the necks of the sacrificial animals by interlacing some of the strings with others. She explained that the garlands were made of wool, and mostly, the kind of garlands that are placed on a sacrificial animal is coloured, so that they can be more visible as a sign. The word “Hady” is a noun used for the animal that is offered for sacrifice among the camels, cows, sheep, or goats – to the Sacred Vicinity (al-Haram) in order to be slaughtered there as means of getting closer to Allah, the Mighty and Majestic, and as a way of showing gratitude to Him.
This hadeeth shows the legality of putting a garland aaround the neck of the sacrificial animal and letting one’s own wife prepare the garlands for the sacrificial animals.
It also points to the legality of making garlands of wool..

1707
Narrated ‘Alee (may Allah be pleased with him): Allah’s Messenger ﷺ ordered me to give in charity the skin and the coverings of the animals [Budan] which I had slaughtered.
.

Commentary : The Messenger of Allah ﷺhas explained the rites of Hajj through his statements and actions. He has taught us that getting closer to Allah through offering the sacrificial animal and other good deeds ought to be offered solely for the sake of Allah, kind-heartedly and good-heartedly, venerating the bounties of Allah upon a Muslim and upon what He has helped fulfil in terms of the rites of Hajj.
In this hadeeth, ‘Alee ibn Abee Taalib (may Allah be pleased with him) reports that the Prophet ﷺcommanded him during the Farewell Hajj - this is the Hajj which the Messenger of Allah ﷺperformed in the tenth year of the Hijrah- to give the drapes and the skins of the sacrificial animals in charity which he has offered and driven to the Haram after they are killed and slaughtered. The purpose of this was to emphasise that a sacrificial animal in its entirety is for Allah and so that the poor as well as the needy benefit from all its parts. The Arabic word “Jilaal” [used in the hadeeth and means covering] is the plural of the word “Jull” and that is what an animal adorns of the drape, garland, and so on. The word “Budan”, which is mentioned in the hadeeth, are the animals that are offered to the Sacred House among the four-legged animals, namely, the camels, cows, or specifically the camels, in other to get closer thereby to Allah.
The reason to evidently mention the coverings and the skins is that sometimes it is presumed that the distribution and handing out are only related to the meats only. Hence, this played as an emphasis that every part that can potentially be of benefit as part of the slaughtered animal will be incorporated in the notion that it is for Allah and that is charitable and that is not specific to meats only.
This hadeeth shows the legality of appointing someone else to carry out all the actions concerning the sacrificial animals such as their slaughtering, the distribution of their meat and so on.
It highlights that one may not benefit from or sell anything which has been taken out for the sake of Allah, even if it is a small part thereof.
It also shows the legality of placing coverings over the backs of the sacrificial animals and thereafter giving them in charity to the poor, just as their skins and meat are given in charity..

1709
Narrated `’Aaishah (may Allah be pleased with her): “Five days before the end of Thoo al-Qa’daa, we set out from Al-Madeenah in the company of Allah’s Messenger ﷺ with the intention of performing Hajj only. When we approached Makkah, Allah’s Messenger ﷺ ordered those who had no Hady with them to finish their lhraam after performing Tawaaf around the Ka’bah and the ritual walking between Al-Safaa and Al-Marwah.” `’Aaishah added, “On the Day of Nahr (slaughtering of sacrifice) beef was brought to us. I asked, ‘What is this?' The reply was, 'Allah's Messenger ﷺhas slaughtered (sacrifices) on behalf of his wives.'"
.

Commentary : There are three kinds of Hajj. First, the Tamattu’, and that is that the pilgrim assumes the Ihraam of ‘Umrah during the months of Hajj – they are Shawwaal, Thoo al-Qa’dah and Thoo al-Hijjah – and after completing the rites of ‘Umrah he exits his Ihraam. Then, he again enters into the state of Ihraam for Hajj during the same year.  Second, the Qiraan, which entails that the pilgrims enter into the state of Ihraam both for Hajj and ‘Umrah. The third is the Ifraad, which means that the pilgrim enters into the state of Ihraam for Hajj only.
In this hadeeth, ‘Aaishah, the Mother of the Believers, reports that the Prophet ﷺleft Al-Madeenah in the tenth year of the Hijrah to perform his Farewell Hajj. There were only five nights left from the month of Thoo al-Qa’dah. When they left Al-Madeenah, they had intended to perform an Ifraad-kind of Hajj and it did not occur in their minds that they could perform ‘Umrah along with it. The reason for that was that the Companions did not know that ‘Umrah can be performed in the months of Hajj, as this was widespread a belief in the time of ignorance before Islam. When they got closer to Makkah, the Prophet ﷺcommanded those who did not have sacrificial animals with them to perform Tamattu’ by performing ‘Umrah first. Accordingly, they first performed the Tawaaf of the Ka’bah then performed the ritual walking between the Safaa and al-Marwah. And lastly, they had a haircut to exit from their Ihraam. Afterwards, they entered the state of Ihraam for Hajj when the rites of Hajj commence on the Day of Tarwiyah, on the eighth of Thoo al-Hijjah.
The Prophet ﷺperformed the Qiraan-type of Hajj by combining the ‘Umrah with the Hajj whilst maintaining the same Ihraam without exiting it; that was because he took the sacrificial animal along with him from Thoo al-Hulayfah. When it was the Day of Nahr (Day of Sacrifice) – the tenth of Thoo al-Hijjah – the cow meat was brought to the wives of the Prophet ﷺ.  Thereupon, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her), asked about it, and the people informed her that the Prophet ﷺslaughtered the sacrificial animals, namely, cows, on behalf of his wives.
This hadeeth reveals the permissibility of suspending the Ifraad-kind of Hajj and assuming the Tamattu’-type of Hajj and ‘Umrah for the one who has not taken a sacrificial animal along with him.
It shows the legality of appointing an agent for slaughtering the sacrificial animal..

1710
Narrated Naafi’ that `Abdullah (ibn `Umar) used to slaughter (his sacrifice) at the Minhar. ('Ubaydullah, a sub-narrator said, "The Manhar of Allah's Messenger ﷺ.")
.

Commentary : The Companions (may Allah be pleased with them) were endowed with love for the Messenger of Allah ﷺand keenness to follow his example and footsteps in all his movements and stillness. The staunchest and most keen of all of them was ‘Abdullah ibn ‘Umar (may Allah be pleased with him).
In this hadeeth, Naafi’, the freed slave of ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) was so eager to slaughter his sacrificial animal at the place where the Prophet ﷺslaughtered his at Minaa near al-Jamarah as-Sughraa, and that is the first stone pillar next to Masjid al-Khayf situated in Minaa. It is worth noting that Minaa in all its entirety is a place for sacrifice as it is narrated in Saheeh Muslim by Jaabir (may Allah be pleased with him) who reported that the Messenger of Allah ﷺstated, “I have slaughtered here, while the whole of Minaa is a place of sacrifice, hence, sacrifice [the animals] at your dwellings,” however, Ibn ‘Umar (may Allah be pleased with him) used to ascertain the place where the Messenger of Allah ﷺsacrificed and was persistent in slaughtering his sacrifice there too. This was his habit in all places and contexts that had a connection with the Prophet ﷺ. .

1711
Narrated Naafi’: Ibn `Umar used to send his Hady from Jam' (to Mina) in the last part of the night with the pilgrims amongst whom there were free men and slaves, till it was taken into the Manhar (slaughtering place) of the Prophet ﷺ..

Commentary : The Companions (may Allah be pleased with them) were bestowed with love for the Messenger of Allah ﷺ and eagerness to follow his example and footsteps in all his movements and stillness.  The staunchest and most eager of them all was ‘Abdullah ibn ‘Umar ibn al-Khattaab (may Allah be pleased with him).
In this hadeeth, Naafi’, the freed slave of ‘Abdullah ibn ‘Umar, reports that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) used to send his sacrificial animals – these are the four-legged animals among the sheep, goats, camels or cows which are taken to be slaughtered in hajj from “Jam’” - at last part of the night. “Jam’” is the other name for Muzadalifah, which is the name for the place where the pilgrims encamp after pouring out from ‘Arafaat. They spend the night of the tenth of Thoo al-Hijjah there.  It is there where the Sacred Monument (Al-Mash’ar al-Haraam) lies, and it is about 12 km away from ‘Arafah. It is next to the monument of Minaa. Al-Muzdalifah is called “Jam’” because the two prayers, Maghrib and ‘Ishaa are combined therein. It was said: It is described as thus because of the action of its dwellers, as they assemble there and turn towards Allah, meaning, they get closer to Allah by halting there.
He (may Allah be pleased with him) would drive the sacrificial animals until they reached the place where the Prophet ﷺsacrificed his animals in Minaa near al-Jamarah as-Sughraa and that is the first stone pillar just after Masjid al-Khayf that is situated in Minaa. Also, it is worth noting that Minaa in all its entirety is a place for sacrifice as it is narrated in Saheeh Muslim by Jaabir (may Allah be pleased with him) that the Messenger of Allah ﷺstated, “I have slaughtered here, while the whole of Minaa is a place of sacrifice, hence, sacrifice [the animals] at your dwellings,” however, Ibn ‘Umar (may Allah be pleased with him) used to ascertain the place where the Messenger of Allah ﷺsacrificed and was persistent in slaughtering his sacrifice there too. This was his habit in all places and contexts that had a connection with the Prophet ﷺ.
He (may Allah be pleased with him) would send his sacrificial animals with the pilgrims consisting of free people and slaves. There is no stipulation anywhere about sending the sacrificial animals with free people instead of slaves.
This hadeeth shows the legality for a slave to perform Hajj..

1713
Narrated Ziyaad ibn Jubayr: I saw Ibn `Umar (may Allah be pleased with him) passing by a man who had made his Badana (sacrificial animal) sit to slaughter it. Ibn `Umar said, "Slaughter it while it is standing with one leg tied up as is the tradition of Muhammad ﷺ."
.

Commentary : The Hajj is the fifth pillar among the pillars of Islam, which the Messenger of Allah ﷺhas explained its rituals both by his statements and actions. The noble Companions (may Allah be pleased with them), thereafter, transmitted them just as they learned them from the Prophet ﷺ.
In this hadeeth, the Taabi’ee, Ziyaad ibn Jubayr reports that he saw ‘Abdullah ibn ‘Umar (may Allah be pleased with him) who happened to pass by a man who had made his badanah sit and lie down – a badanah happens to be specifically from the camels – on the ground at Minaa, in order to slaughter it, Ibn ‘Umar (may Allah be pleased with him) instructed him to keep it standing with its left leg ties, then to slaughter it while it is standing. He explained that this is the Sunnah of the Messenger of Allah ﷺ. The Nahr (slaughtering by stabbing) of camels consists of stabbing them with a dagger or something of that nature at the cavity between their bottom parts of necks and chests. It is said: the wisdom of specifying the camels with the act of Nahr while they are standing is due to their long necks. This is because if a camel was slaughtered at the area closer to its head, then the blood flowing from the heart to the area of slaughter would be at a greater distance, which would not assist the letting out of all the blood easily, contrary to the act of Nahr at the last part of the neck. It closes the distance and helps the heart with forcing the whole blood out. As for the cows and sheep, the normal slaughtering technique is suitable for them.
This hadeeth highlights that one should teach the ignorant person and avoid remaining silent at seeing an act contradictory to the Sunnah, even if that act may be permissible.
The statement of the Companion, “Part of the Sunnah is doing this in this manner,” takes the ruling of elevating that [act] to the Prophet ﷺ. .

1715
Narrated Anas ibn Maalik (may Allah be pleased with him): The Prophet ﷺ offered the Thuhr prayer, four units at Al-Madeenah and two units of `Asr prayer at Thoo al-Hulayfah. [According to another narration: “Then the Prophet ﷺ passed the night there till dawn and then he offered the Fajr prayer and mounted his Mount. And when it arrived at Al-Baydaa', he ﷺassumed Ihraam for both `Umrah and Hajj."
.

Commentary : The Hajj is the fifth pillar among the pillars of Islam. The Messenger of Allah ﷺhas explained the rituals of Hajj both by his statements and actions. The noble Companions (may Allah be pleased with them), thereafter, transmitted them just as they learned them from the Prophet ﷺ.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Messenger of Allah ﷺperformed the four units of the Thuhr prayer while he was in Al-Madeenah on the day he travelled to perform the Farewell Hajj. That was in the tenth year of the Hijrah. He ﷺprayed the full prayer and did not shorten it as he was a resident at that point of time. Then, he ﷺleft and performed two units for the ‘Asr prayer when he reached Thoo al-Hulayfah , i.e. he ﷺshortened the ‘Asr prayer there. Thoo al-Hulayfah is the Meeqaat of the people of Al-Madeenah, which is now known as Aabaar ‘Alee, a well-known location right at the onset of the road of Al-Madeenah that leads one to Makkah. The distance between it and Al-Madeenah is about 13 km, and between it and Makkah is approximately 408 km; it is the farthest of all the boundaries from Makkah.
Then, the Prophet ﷺspent the night at Thoo al-Hulayfah until he performed the Fajr prayer therein. Then, he mounted his she-camel, and when it stood up and halted with him at al-Baydaa’, the Prophet ﷺproclaimed the Ihraam of ‘Umrah and Hajj. He said, “Labbayka, both for the ‘Umrah and Hajj,” as it is mentioned in the narration of Saheeh Muslim. The Baydaa’ is a specific location between Makkah and Al-Madeenah, a place above the two mountains of Thoo al-Hulayfah when ascending from the valley, which is just a mile away from Thoo al-Hulayfah. It is reported in the two Saheeh Books that the Prophet ﷺproclaimed for Hajj after he had performed prayers in the mosque. This entails that the proclamation happened more than once.
This hadeeth shows the legality of shortening the prayers while travelling, and the legality of performing the Qiraan-type of Hajj..

1716
Narrated ‘Alee (may Allah be pleased with him): The Prophet ﷺ sent me to supervise the (slaughtering of) Budn (Hady camels) and ordered me to distribute their meat, and then he ordered me to distribute their covering sheets and skins. 'Alee added in another narration, "The Prophet ﷺ ordered me to supervise the slaughtering (of the Budn) and not to give anything (of their bodies) to the butcher as wages for slaughtering."
.

Commentary : The Hajj is the fifth pillar of Islam, and the Messenger of Allah ﷺexplained its rituals with his words and actions, and the honourable Companions (may Allah be pleased with them) transmitted them to us as they learned them from him ﷺ.
In this hadeeth, ‘Alee ibn Abee Taalib (may Allah be pleased with him) reports that the Prophet ﷺsent him to oversee the slaughtering of the sacrificial camels and their distribution among the poor and needy. In the narration of Bukhaaree, it reads, “The Prophet ﷺdrove for sacrifice a hundred badanah. In Saheeh Muslim, from the hadeeth of Jaabir (may Allah be pleased with him), it is mentioned, “The Prophet slaughtered sixty-three animals with his hands, then, he appointed ‘Alee to take over the responsibility and he slaughtered the rest, meaning, what was left of them, made him is a participant in the sacrificial animals towards the place of slaughter.” 
The Arabic word “Budn” is the plural of badanah and it is from the four-legged cattle which is offered and sent to the Sacred House in order to draw closer to Allah Almighty, and it is of camels exclusively, and it was said: “Budn” is used to denote camels and cows.
The Prophet ﷺcommanded him to divide its meat among the needy, so he divided it, then he commanded him to divide its drapes and its skins, so he divided them too. The word “Jilaal” is whatever an animal adorns such as a drape or a garland or something of that like. This is so that nothing of it will come back to him since he gave it for the sake of Allah. He also instructed him not to give the butcher anything of it as a payment for his work on it. Giving the butcher something of it in exchange for what he did and his slaughtering entails being a sale, and it is not permissible to sell any of its meat. However, there is nothing wrong with giving it as a charity, gift, or something above his right.
This hadeeth is that it demonstrates delegating and making someone an agent to carry out the actions pertaining to the sacrificial animals such as slaughtering it and dividing its meat, and so on.
It highlights that it is not allowed to sell what is intended for the sake of Allah Almighty, even if it is a small part of it..

1719
Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him): 'We never ate the meat of the Budn for more than three days of Minaa. Later, the Prophet ﷺ gave us permission by saying: 'Eat and take (meat) with you. So, we ate (some) and took (some) with us.’" I asked `Ataa', "Did Jaabir say (that they went on eating the meat) till they reached Al-Madeenah?" `Ataa' replied, "No."
.

Commentary : Islamic law has taken the condition of society and its needs into consideration. It has built a coherent Muslim society where all its members act in unity such that whenever a calamity befalls anyone of them, everyone stands shoulder-to-shoulder to assist in removing it from him.
In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with him) reports that they did not use to eat from the meat of their sacrificial animals above the three days of Minaa, which is known as the Days of Tashreeq, namely the eleventh, twelfth, and thirteenth of Thoo al-Hijjah. The animals mentioned in the hadeeth refer to the cows and camels which they took with them to the Haram to offer as a sacrifice to draw nearer to Allah. He (may Allah be pleased with him) explained that anytime over this period would be to distribute the meat among the poor, to meet their need and comfort them in their plight and extend a helping hand to them. However, after that, the Prophet ﷺpermitted them to eat from it, and to take from it as a provision in their journey.
The Taabi’ee, ‘Abdul Malik ibn ‘Abd al‘Azeez ibn Jurayj asked ‘Ataa’ ibn Abee Rabaah – the sub-narrator of the hadeeth from Jaabir ibn ‘Abdullah (may Allah be pleased with him) -, “Did Jaabir say, ‘Until we came to Al-Madeenah?’” ‘Ataa’ replied, “No.” However, in Saheeh Muslim, it is “Yes” instead of “No.” The reconciliation between these two replies is by taking the fact into account that he had forgotten, thus he said, “No.” Thereafter, he remembered, and he replied, “Yes.” Or the meaning of his statement, “No,” is not the negation of the ruling, rather its meaning is that Jaabir did not elucidate the continuation of this from them until they reached Al-Madeenah. Based on this, the meaning of his statement in one narration will be, “We would take the meat of the sacrificed animals as a provision to Al-Madeenah, , i.e. when heading back to Al-Madeenah, which does not denote that the meat remained with them until they reached Al-Madeenah.
This hadeeth has been used as proof of establishing abrogation within the compendium of the Sunnah. This is an example of an act of Sunnah abrogating the other act of Sunnah. It was said: that this is not an act of abrogation, rather, there was a previous prohibition due to a legal reason, which when the latter disappeared, the ruling of prohibition became inapplicable. The legal reason for prohibiting hoarding initially then allowing it thereafter was the people’s need and a great number of poor. When the legal reason that obligated this ceased, he ﷺcommanded them to eat it and save (hoard). What Muslim has narrated in his Saheeh from ‘Abdullah ibn Waaqid reinforces this understanding, wherein he says, “The Messenger of Allah ﷺprohibited from consuming the meat of sacrificed animals after three days …,” it also contains, “… He ﷺstated, ‘I only prohibited you due to the horde who marched [to here] steadily; now, you may eat, hoard and give it away in charity.” The Arabic word “Daaffah” means a horde of weak Bedouins who came in to receive aid.
This hadeeth shows that a ruling rotates with its legal reason in terms of its existence and inexistence. 
It also contains refutation against the one who perceives that it is not allowed to hoard food for the next day and that one who saves anything even if little is not entitled to receive the attribution of the friendship of Allah and that one who hoards has misperceived Allah, the Upholder..

1726
Narrated Naafi’: Ibn ‘Umar said: Allah's Messenger ﷺ got his head shaved after performing his Hajj.
.

Commentary : The Hajj is the fifth pillar of Islam, and the Messenger of Allah ﷺexplained its rituals with his words and actions, and the honourable Companions (may Allah be pleased with them) transmitted them to us.
In this hadeeth, ‘Abdullah ibn ‘Umar ibn al-Khattaab (may Allah be pleased with him) reports that the Messenger of Allah ﷺshaved his hair in the Farewell Hajj, which happened in the tenth year of the Hijrah. 
Shaving means removing all the hair on the head completely and it is only allowed for men. It is one of the symbols of Hajj. It is the act by which a person in Ihraam exits from his Ihraam and it happens on the Day of Sacrifice, on the tenth day of Thoo al-Hijjah. 
Shortening the hair is performed in lieu of shaving the head for women, as well as all those who do not wish to shave the head among men. Nonetheless, shaving the head is better for the men because it is the Sunnah of the Messenger of Allah ﷺand because Allah gave it precedence in mention in His Book. He stated, {You will surely enter al-Masjid al-Haraam (The Sacred Mosque) in safety with your heads shaved or [hair] shortened.}  [Quran 48:27]. This act (shaving the head) is more effective in worship, is more revealing of the devotion and humility and more demonstrates the sincerity of the intention. As for the one who shortens his hair, there is something left upon him by which he beautifies himself, unlike the one who gets his head shaved off. The latter feels that he has left all that for the sake of Allah. It also contains the meaning of complete submission to Allah, the Mighty and Majestic.
.

1727
Narrated ‘Abdullah ibn ‘Umar (may Allah be pleased with him): Allah's Messenger ﷺ said, "O Allah! Be merciful to those who have their head shaved." The people said, "O Allah's Messenger ﷺ! And (invoke Allah for) those who get their hair cut short." The Prophet ﷺ said, "O Allah! Be merciful to those who have their heads shaved." The people said, "O Allah's Messenger ﷺ! And those who get their hair cut short." The Prophet ﷺ said (the third time), "And to those who get their hair cut short."
Al-Layth reported that Naafi` said that the Prophet ﷺ had said once or twice, "O Allah! Be merciful to those who get their heads shaved," and ‘Ubaydallah reported that Naafi’ said: on the fourth time he added, "And to those who have their hair cut short."
.

Commentary : The Messenger of Allah ﷺhas explained the rituals of Hajj with his statements and actions. Thereafter, the noble Companions (may Allah be pleased with them) transmitted them to us in full detail, so that the people are fully and evidently acquainted about their worship.
In this hadeeth, Ibn ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺrepeated the supplication for those who shave their hair off in their rituals of Hajj that Allah bestows His mercy upon them. This happened during the Farewell Hajj in the tenth year of the Hijrah or during the year of al-Hudaibiyah or during both occasions. 
The Companions (may Allah be pleased with them) asked him to supplicate for those who shorten their hair just as he supplicates for those who shave their hair. He, thereafter, responded to them by adding [in his supplication], “And also those who shorten their hair,” either during the second, third or fourth time. Shaving the head entails the complete removal of hair on the head, whereas shortening means cutting parts of the hair on the head. This statement is indicative of the legality of both the acts, but however, shaving the head is better than shortening the hair for the men. This is because it is that act of the Messenger of Allah and it is because Allah mentioned it first in His Book. He Almighty stated, {You will surely enter the Sacred Mosque in safety with your heads shaved or [hair] shortened.}  [Quran 48:27]. This act [shaving the head] is more effective in terms of worship, is more revealing of the devotion and humility and more demonstrates the truthfulness of the intention. As for the one who shortens his hair, there is something left upon him by which he beautifies himself, unlike the one who gets his head shaved off. The latter feels that he has left all that for the sake of Allah. It also contains the meaning of complete dedication to Allah, the Mighty and Majestic. 
Shaving the head is prescribed only for men while women are ordered to cut from their hair, so they exit their Ihraam.
The acts of shaving and cutting the hair are from the rites of Hajj with which the pilgrim exits his Ihraam. It takes place after throwing the Jamrah of ‘Aqabah, after slaughtering his Hady, if he had it, and before the Tawaaf of Ifaadah. It takes place in ‘Umarh after completing the ritual walking between al-Safaa and al-Marwah.
This hadeeth shows that it is permissible to ask Allah to invoke His mercy upon the living just like it is allowed to do it for the dead..

1729
Narrated ‘Abdullah ibn ‘Umar (may Allah be pleased with him): The Prophet ﷺ and some of his Companions got their heads shaved and some others got their hair cut short.
.

Commentary : The Hajj is the fifth pillar of Islam, and the Messenger of Allah ﷺexplained its rituals with his words and actions, and the honourable Companions (may Allah be pleased with them) transmitted them to us.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺand a group of his Companions shaved their heads, while some others shortened their hair and did not shave their heads. This happened in the Farewell Hajj in the tenth year of the Hijrah. This is indicative of the legality of both actions, however, shaving the head is better than shortening the hair for the men. This is because it is the Sunnah of the Messenger of Allah ﷺand it is because Allah placed first in His Book. He Almighty stated, “You will surely enter al-Masjid al-Haraam (The Sacred Mosque) in safety with your heads shaved or [hair] shortened.” [Quran 48:27]. This act [shaving the head] is more effective in terms of worship, is more revealing of the devotion and humility and more demonstrates the truthfulness of the intention. As for the one who shortens his hair, there is something left upon him by which he beautifies himself, unlike the one who gets his head shaved off. The latter feels that he has left all that for the sake of Allah. It also contains the meaning of complete dedication to Allah, the Mighty and Majestic. 
Shaving the head is prescribed only for men while women are ordered to cut from their hair, so they exit their Ihraam.
The acts of shaving and cutting the hair are from the rites of Hajj with which the pilgrim exits his Ihraam. It takes place after throwing the Jamrah of ‘Aqabah, after slaughtering his Hady, if he had it, and before the Tawaaf of Ifaadah. It takes place in ‘Umarh after completing the ritual walking between al-Safaa and al-Marwah..

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..

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

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