logo

| 2 Hadiths

Hadith
1770
Narrated ‘Amr ibn Dinaar that Ibn ‘Abbaas (may Allah be pleased with him) said: Thoo al-Majaaz and `Ukaath were the markets of the people during the Pre-Islamic period of ignorance. When the people embraced Islam, they disliked to do bargaining there till the following ayaat were revealed: {There is no harm for you If you seek of the bounty of your Lord (during Hajj by trading, etc.)} (Quran 2:198)
.

Commentary : Hajj is the fifth pillar of Islam, which Allah and the Messenger of Allah ﷺdetailed all that which is lawful for the pilgrim during his Ihraam. Then, his honourable Companions (may Allah be pleased with them) transmitted them to us just as they learned them directly from the Prophet ﷺ.
In this hadeeth, Ibn ‘Abbaas (may Allah be pleased with him) reports that Thoo Majaaz and ‘Ukaath were the two marketplaces for the people in the time of ignorance (i.e. before Islam).   Thoo Majaaz is a place located beside ‘Arafah, It has been said: it is in Minaa. As for ‘Ukaath, it is behind Qarn al-Manaazil, 44km away on the road to San’aa of Yemen. When Islam came, it seems that the Muslims disliked trading during the days of Hajj just like the polytheists and out of their fear of falling into the sin, for becoming busy on the days of the rites of pilgrimage with something else besides the worship, until the statement of Allah Almighty was revealed, {There is no blame on you for seeking the bounty of Your Lord [during Hajj]} [Al-Baqarah: 198], meaning: there is no sin at all in seeking the permissible sustenance by trading and so on during Hajj as grace and sustenance from Allah, the Sublime, and this is a generous bounty from Allah, the Sublime, on them.
A group of Arabs during the period of ignorance thought it was sinful to trade during the days of Hajj. When the ten days of Thoo al-Hijjah entered, they would withhold themselves from buying and selling. No market would be erected for them. They called those who left with them for trade as helpers. They would say: those are ad-Daajj and they are not Haajj.  Ad-Daajj: followers and helpers, and Haajj: pilgrims.
This hadeeth shows that it is permissible for one in Ihraam to buy and sell, and that it is allowed to trade in the marketplaces that existed during the time of ignorance and of the polytheists.

1773
Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ said, "(The performance of) `Umrah is an expiation for the sins committed (between it and the previous one). And the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Paradise."
.

Commentary : Allah, the Mighty and Majestic has made acts of obedience and all acts of goodness as expiations for the sins and elevators of ranks. Among the most majestic of acts of obedience and the highest of them in ranks are Hajj and ‘Umrah.
In this hadeeth, the Prophet ﷺinforms us of the virtue of the worship of Hajj and ‘Umrah. As for ‘Umrah, the Prophet ﷺhas spoken about it, “‘Umrah to ‘Umrah is an act of expiation for all the sins that have occurred between them,” meaning: one who performs two ‘Umrahs consecutively, these two ‘Umrahs become a means of expiation of the minor sins that have been committed between them and of not being taken to task by them on the Day of Judgement. ‘Umrah: is devotional worship to Allah Almighty by assuming the Ihraam from the Meeqaat and by performing the Tawaaf of the House, walking between the Safaa and Marwah and by exiting the Ihraam by shaving the head or by shortening the hair. As for the Hajj, it is the intention to visit the Sacred Monuments in order to perform the Hajj rites at a specific place and specific time for the devotional worship of Allah, the Mighty and Majestic.
Then, the Prophet ﷺhighlighted that the reward of a “Mabroor” Hajj is nothing but Paradise.  Mabroor is that [righteous] act with which no sin has been intermixed or it is a pure and accepted act that is free from showing off and acquiring fame, while its pillars and its obligatory acts have been realised within it. The reward of this Hajj before Allah is only Paradise.
This hadeeth contains encouragement to perform ‘Umrah more often..

1774
Narrated Ibn Jurayj: `Ikrimah ibn Khaalid asked Ibn `Umar (may Allah be pleased with him) about performing `Umrah before Hajj. Ibn `Umar replied, "There is no harm in it." `Ikrimah said, "Ibn `Umar also said, 'The Prophet ﷺ had performed `Umrah before performing Hajj.'".

Commentary : Allah, the Sublime and High, has commanded us to perform Hajj and ‘Umrah. Allah states, {Complete the Hajj and ‘Umrah for Allah.} [Al-Baqarah, 2: 196]
In this hadeeth, the Taabi’ee ‘Ikrimah ibn Khaalid ibn al-‘Aasee al-Makhzoomee asked the Companion, ‘Abdullah ibn ‘Umar ibn al-Khattaab (may Allah be pleased with him) concerning the performance of ‘Umrah before performing the obligation of Hajj, while he does not intend thereby to perform Tamattu’. Ibn ‘Umar (may Allah be pleased with him) answered that there was nothing wrong in performing ‘Umrah before the Hajj. When a Muslim has not performed Hajj and is able to perform ‘Umrah [first], then there is no blame on him,” because the Prophet ﷺdid that; he performed ‘Umrah before performing Hajj. According to the hadeeth in Sunan Aboo Dawood, it reads, “Yes, of course. What stops you from doing that? The Messenger of Allah ﷺperformed all his ‘Umrahs before his Hajj and we too performed ‘Umrah.”
‘Umrah is different from Hajj. ‘Umrah: is a devotional act of worship for Allah which is done by performing the Tawaaf of the House, performing the ritual walking between the Safaa and Marwah, and exiting from it by shaving the head or having a haircut. It does not have a specified time in a year. As for Hajj, it entails intending to visit the Sacred Monuments to perform the rites at a specified place and time as a devotional act of worship for the sake of Allah, the Mighty and Majestic.
This hadeeth encourages us to hasten to perform the acts of obedience whenever it is easy for us to do it. .

1775
Narrated Mujaahid: ‘Urwah ibn Al-Zubayr and I entered the Mosque (of the Prophet) and saw `Abdullah ibn `Umar sitting near the dwelling place of ‘Aaishah and some people were offering the Duhaa prayer. We asked him about their prayer, and he replied that it was an innovation. He (‘Urwah) then asked him how many times the Prophet ﷺ had performed `Umrah. He replied, 'Four times; one of them was in the month of Rajab." We disliked to argue with him. Then, we heard `’Aaishah, the Mother of the Believers, cleaning her teeth with Siwaak in the dwelling place. 'Urwah said, "O Mother! O Mother of the Believers! Don't you hear what Aboo `Abd al-Rahmaan is saying?" She said, "What does he say?" 'Urwah said, "He says that Allah's Messenger ﷺ performed four `Umrah and one of them was in the month of Rajab." `’Aaishah said, "May Allah be merciful to Aboo `Abd al-Rahmaan! The Prophet ﷺ did not perform any `Umrah except that he was with him, and he never performed any `Umrah in Rajab."
.

Commentary : Muslims in the time of the Companions (may Allah be pleased with them) would sometimes differ in some [secondary] issues, however, they maintained decorum in disagreements which the Prophet ﷺtaught them. They did not overstep the limits in clarifying the truth, presenting it, and refuting the error.
In this hadeeth, the Taabi’ee Mujaahid ibn Jabr reports that a disagreement ensued between the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) and ‘Abdullah ibn ‘Umar (may Allah be pleased with him) concerning the time of one ‘Umrah that the Prophet ﷺperformed. He explains that he entered with ‘Urwah ibn al-Zubayr the Prophet’s Mosque where they found ‘Abdullah ibn ‘Umar (may Allah be pleased with him) sitting and reclining towards the wall of the room of the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) and found some people offering the forenoon prayer in the Mosque. They asked him about the ruling of this prayer, and he informed that gathering the Mosque to offer in this form is an innovation that contradicts the Sunnah, and not that the prayer per se is an innovation. Ibn ‘Umar (may Allah be pleased with him) only criticised praying it continuously, offering it in the Mosque, and its performance in congregation. He did not deny that offering the forenoon prayer is from the Sunnah. It is well established in the two Saheeh Books and in other Hadeeth books that the Prophet ﷺperformed the forenoon prayer (Duhaa Prayer) and also encouraged its performance. The original meaning of religious innovation is to introduce that which did not exist before , i.e. innovating something without having a previous example for it. With that said, if anything of that sort happens in religion that is against the Sunnah upon which the Muslims have approved, and it does not have a foundation in the Book [of Allah] and the Sunnah, then that is a dispraised innovation that is void of goodness and we are discouraged and prohibited from doing it. As this will entail bringing a new thing into religion after its perfection. However, anything of the innovation that does not contradict the principles of Islamic law and the Sunnah, is a good innovation. This understanding is applied to the statement of ‘Umar (may Allah be pleased with him) concerning the Taraaweeh prayer when he described it as an innovation.
Then, ‘Urwah asked about how many times the Prophet ﷺperformed ‘Umrah. To which, Ibn ‘Umar (may Allah be pleased with him) replied that he ﷺperformed it four times, and one of them he performed it in the month of Rajab. They both disliked arguing with him about it so, they handed over the task of responding to ‘Aaishah (may Allah be pleased with her).
After that, Mujaahid mentioned that he and ‘Urwah heard the sound created by the movement of the teeth cleaning twig on the teeth of ‘Aaishah, the Mother of the Believers, coming from her apartment. Thereupon, ‘Urawah called his maternal aunt ‘Aaishah (may Allah be pleased with her) with a raised voice asking her about the statement of Ibn ‘Umar (may Allah be pleased with him) concerning the ‘Umrah of the Prophet ﷺand that one of them happened to be in Rajab. ‘Aaishah (may Allah be pleased with her) responded to him by saying, “May Allah have mercy on Aboo ‘Abd al-Rahmaan.” The reason she addressed him with his nickname is to show reverence to him, and she supplicated for him as an inference that he had forgotten. Then, she remarked that the Messenger of Allah ﷺIbn ‘Umar (may Allah be pleased with him) was present with the Prophet ﷺin all the ‘Umrahs he ﷺperformed. For this reason, she is surprised of hearing that he said one of them was in the month of Rajab. Her statement was made in order to intensify the emphasis on Ibn ‘Umar’s forgetfulness regarding this matter. She only objected to the part of his statement “that one of them was in Rajab.” In a different version of the hadeeth, recorded in Saheeh Muslim, ‘Urwah commented by saying, “[She said that] while Ibn ‘Umar listening. However, he did not say, “yes,” nor “no,” rather he remained silent.” The fact that Ibn ‘Umar (may Allah be pleased with him) did not respond to her statement, confirms the authenticity of the statement of ‘Aaishah (may Allah be pleased with her) and that definitely an error and forgetfulness had ensued from him.
The hadeeth shows that the one who is more knowledgeable about a subject matter should correct the mistake of others regarding the matter, even if the other person is a scholar.
It shows that even a benevolent, perfect, virtuous person may forget some of the Sunnah he has heard or witnessed.
It highlights the sound knowledge of ‘Aaishah (may Allah be pleased with her) and her knowledge of the Sunnah and the conditions of the Prophet ﷺ..

1778
Narrated Qataadah: I asked Anas how many times the Prophet ﷺ had performed `Umrah. He replied, "Four times. 1. `Umrah of Hudaybiyyah in Thoo al-Qa’dah when the polytheists hindered him; 2. `Umrah in the following year in Thoo al-Qa’dah after the peace treaty with them (the polytheists); 3. `Umrah from Al-Ja'rraanah where he distributed the war booty." I think he meant the booty (of the battle) of Hunayn. I asked, "How many times did he perform Hajj?" He (Anas) replied, "Once. "
.

Commentary : Hajj and ‘Umrah are among the most rewarding acts of worship that the Messenger of Allah ﷺwas keen on. He ﷺappreciated the ‘Umrah so much that he performed it multiple times.
In this hadeeth, the Taab’iee Qataadah ibn Di’aamah reports that he asked the Companion, Anas ibn Maalik, (may Allah be pleased with him) about the number of the ‘Umrahs of the Prophet ﷺ. ‘Umrah: is a devotional act of worship for the sake of Allah by entering into the state of Ihraam from the Meeqaat, doing the Tawaaf around the House and the ritual walking between the Safaa and Marwah, and exiting it by shaving the head or cutting the hair short. It is an act of worship that does not have any limited time during the year.
Anas (may Allah be pleased with him) answered that he ﷺperformed four ‘Umrahs.   The first one was the ‘Umrah of al-Hudaibiyyah in Thoo al-Qa’dah in the sixth year of the Hijrah when the polytheists prevented him from performing it, thus he and his Companions could not reach the House. Hence, they exited their Ihraam and this was considered an ‘Umrah for them. It is reported on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Messenger of Allah ﷺwas encircled. He shaved his head and had a sexual relationship with his wives, and he slaughtered his sacrificial animals until he performed the ‘Umrah in the following year. [Saheeh al-Bukhaaree]. Al-Hudaibiyyah is a big town closer to Makkah towards the side of Al-Madeenah. The place has been called after the name of the well there. Now, it is a valley at a distance of 22km from Makkah on the way to Jeddah. The name al-Hudaibiyyah became famous in the Sunnah for the treaty which was made between the Prophet and Quraysh.
The second one was ‘Umrah al-Qadaa, which was based upon the reconciliation and agreement the Prophet ﷺmade with the polytheists that he will head back from al-Hudaibiyyah and will return the following year. The return happened in Thoo al-Qa’dah in the seventh year of the Hijrah. It is also known as ‘Umrah al-Qadiyyah, and the reason why it was named as ‘Umrah al-Qadaa’ and al-Qadiyyah is that the Prophet ﷺmade a pact with Quraysh and not because it happened as a Qadaa’ (makeup) of the ‘Umrah which the Prophet was prevented from performing. Had that been the case, then both would have been classified as a single ‘Umrah.
The third ‘one was the ‘Umrah of al-Ji’irraanah, which happened in a place called al-Ji’irraanah, located between Makkah and at-Taaif, seven miles (11km) away from Makkah. The Prophet ﷺhalted at it when he was returning to Al-Madeenah from the battle of Hunayn wherein he distributed the spoils of Hunayn – that is a valley three miles away from Makkah. Then, he entered into the state of Ihraam from there and entered Makkah at night. He ﷺ performed the rites of ‘Umrah. Then, he returned to al-Ji’irraanah. Thus, he became a night-spender there. Hence, it was named as ‘Umrah al-Ji’irraanah. This happened in the eighth year of the Hijrah.
The fourth ‘one was dropped out from this narration; however, it was mentioned in another narration by al-Bukhaaree and Muslim. This is the ‘Umrah that was done with his Hajj – the Farewell Hajj – in the tenth year of the Hijrah. He ﷺperformed Hajj al-Qiraan where ‘Umrah and Hajj were done with one Ihraam. It was said: the fourth ‘Umrah is indirectly mentioned in this hadeeth when he mentioned that he performed the Hajj only once, given that the Prophet ﷺwas a Qaarin (the performer of the Qiraan-kind of Hajj).
Qataadah happened to ask Anas (may Allah be pleased with him), “How many times did the Prophetﷺ perform the Hajj?” He (may Allah be pleased with him) replied that the Prophet ﷺonly performed Hajj once and that was in the tenth year of the Hijrah. It is well-known as the Farewell Hajj..

1787
Narrated ‘Urwah ibn al-Zubayr: `Aaishah (raa) said, "O Allah's Messenger (ﷺ)! The people are returning after performing Hajj and `Umrah, but I am returning with one only?" He said, "Wait till you become clean from your menses and then go to al-Tan`eem, assume Ihraam (and after performing `Umrah) join us at such-and-such a place. But it (i.e., the reward of `Umrah) is according to your expenses or the hardship (which you will undergo while performing it).
.

Commentary : The Hajj is the fifth pillar of Islam, and the Messenger of Allah ﷺdemonstrated the rites of the Pilgrimage by his words and actions. The Companions (ras) have narrated them to us - so that we may be able to live, abide, and implement them on our own observance of Hajj.
In this hadeeth, The Mother of the Believers - ‘Aa’ishah (raa) - reports on some of what happened during the Farewell Pilgrimage. The text of this hadeeth is a part of a longer narration in which she (raa) had narrated about the time when they (i.e., the Companions) departed with the Messenger of Allah ﷺwithout any intention to do anything else, except for performing the Hajj. So, when they arrived at Makkah, he ﷺ ordered that whoever did not bring along a sacrificial offering from outside of Makkah and its Sacred Precinct to release themselves from the state of ihraam (which is the hallowed mode of being that a pilgrim enters when embarking on the Hajj or ‘Umrah) after: circumambulating the Ka‘bah, performing the ritual walk between al-Safaa and al-Marwah, and shaving or cutting their hair when performing an ‘Umrah (rather than only a Hajj) to the eighth of Thoo al-Hijjah which is the Day of Quenching Thirst (Tarwiyah). Thereafter, they entered into the state of Ihraam for Hajj. As for ‘Aa’ishah (raa), the onset of her menses which occurred at night while they were at Saraf - which is the name of an area situated about ten miles from Makkah - had prevented her from entering Makkah. She was in a state of ihraam for ‘Umrah, while also initially entering this state with the intention of performing the Hajj as well, thus becoming a pilgrim who performs the Holy Pilgrimage by combining the Hajj and ‘Umrah with a single intention and state of sanctity throughout the whole pilgrimage. Thus, she (raa) didn’t perform the circumambulations for ‘Umrah around the Ka‘bah, due to the onset of her menses which had prevented her from doing so. As for the Farewell Circumambulation, she performed it on the Day of Sacrifice [i.e. the 10th day of ThooHijjah]. So, she (raa) complained to The Messenger of Allah ﷺ and explained that the reason for her sadness was due to the people returning with the completion of two separate rites of worship - namely, Hajj and ‘Umrah - while evidently she was returning with only one. She (raa) highly desired for both, due to her desire to increase her actions of worship - as was the case for all of the Mothers of the Believers (raa) and other Companions (ras). Thereafter, The Prophet ﷺ said to her (raa): “Wait until you are ritually pure from your menses, then set out to al-Tan‘eem”, which is a place about three or four miles from Makkah and is the closest non-sacred area near the Holy Masjid of Makkah. It was called that because the mountain, Jabal Nu’aym, is to its right. And to its left is another mountain named Jabal Naa’im; and the valley’s name therein is Na‘maan. Then he ﷺsaid to her: “Assume the state of a pilgrim’s sanctity”, meaning: “Enter into the state of ihraam, recite the Talbiyah (a prayer that is uttered by the pilgrim as a statement that they are intending to perform the Holy Pilgrimage for Allah alone) and perform the ‘Umrah.” Then, The Prophet ﷺsent her (raa) with her brother, ‘Abd al-Rahmaan ibn Abee Bakr (ra). Thereafter, he ﷺsaid to Lady ‘Aa’ishah (raa): ‘Then proceed and join us at such and such a place’; intending al-‘Abtah by this statement, which is the place where the Messenger of Allah ﷺstayed after departing from Minaa; and set off, returning to al-Madeenah. It is called al-Muhassib, and it is an expansive place which spans between: Makkah, Minaa, and the Two Mountains; as well as to the cemeteries in the area. It was called this because of the gravel that collected there due to the strong torrents depositing them there. Now, it is called al-Ja‘fariyyah, and is a dependent region subsumed under the Jummayzah district. Then, The Prophet ﷺ said to her: “However, it is in proportion to your expenses, or hardship.” That is to say: that the reward regarding the performance of ‘Umrah is commensurate with the hardship, toil, fatigue, and struggles faced; along with the expenses incurred during it. So, the more money that is spent and effort expended; the greater the reward, which is then given from Allah, The Almighty. Some of the other benefits that we can conclude from this hadeeth is that it highlights that the rewards for worship are multiplied by the exertion that one puts forth and expenses spent during it. And lastly, it shows the permissibility of performing ‘Umrah during the months of Hajj..

1791
Narrated `Abdullah bin Aboo Awfaa: "Allah's Messenger (ﷺ) performed `Umrah and we too performed `Umrah along with him. When he entered Makkah, he performed the Tawaaf (round the Ka`bah) and we too performed it along with him, and then he came to As-Safaa and Al-Marwah (i.e., performed the rite of brisk walking) and we also did it along with him. We were shielding him from the people of Makkah lest they may hit him with an arrow." One of my friends asked him (i.e., `Abdullah bin Awfaa), "Did the Prophet (ﷺ) enter the Ka`bah (during that `Umrah)?" He replied in the negative. Then he said, "What did he (the Prophet ﷺ) say about Khadeejah (raa)?" He (Abdullah bin `Awfaa) said, "(He said) 'Give Khadeejah the good tidings that she will have a palace made of Qasab in Paradise and there will be neither noise nor any trouble in it."
.

Commentary : The Companions (ras) loved the Messenger of Allah more than they loved themselves; so, they were eager to be near him at his home and during his ﷺtravels; and they (ras) were willing to offer their lives in sacrifice for him ﷺ. In this hadith, ‘Abd Allah ibn Abee ‘Awfaa (ra) reports that they were performing ‘Umrah with The Prophet ﷺ, and that was during the ‘Umrah that was made up when the polytheists had prevented The Prophet ﷺ from offering the ‘Umrah in the year when the Treaty of Hudaybiyyah was signed during the sixth year after Hijrah, when he ﷺ made peace with them with the condition that he ﷺ and the Muslims could return to the city of Makkah for ‘Umrah the next year - which took place in the month of Thoo al-Qa‘dah in the seventh year after Hijrah. So, when The Messenger of Allah entered Makkah, he ﷺcircumambulated the Ka‘bah seven times. Likewise, the Companions (ras) did so with him ﷺ. Thereafter, he ﷺ performed the ritual walk between al-Safaa and Marwah, and they (ras) did so with him ﷺ. The Prophet ﷺbegan the first lap of this rite by walking from the hill of Safaa to hill of Marwah, and the second round is opposite of that i.e., from Marwah to Safaa. The third round is similar to the first, and so forth until the rite of the ritual walk is completed on the seventh lap. The Companions (ras) used to gather around The Prophet ﷺ and shield him from the polytheistic people of Makkah during their circumambulation of the Ka‘bah and ritualistic walk; out of fear that they would throw something and injure The Prophet ﷺ. Then, a man asked the narrator of this hadeeth about whether or not The Messenger of Allah had entered the Ka‘bah on this ‘Umrah; to which he responded that he ﷺ didn’t enter it at that time. In this hadeeth, the man who had asked ‘Abd Allah ibn Abee ‘Awfaa (ra) then proceeded to inquire about what The Prophet ﷺ said about Khadeejah (raa). To this, Ibn Abee ‘Awfaa (ra) reports that The Prophet ﷺ said: “Bear good tidings that Khadeejah (ra) will have a house in Paradise made of brilliant pearls.” That is to say: a palace in Paradise which is made out of hollowed pearls and sapphires. “and there will be no tumult, nor difficulty therein.” Meaning: There will be no crying from the people of this world in it, nor hardship befalling its occupant; because there is no house of this world in which its people come together; except that there is turmoil and uproar between them, and its amelioration and adjustment is only temporarily achieved through toil and hardship. So, he ﷺ related that Khadeejah’s (raa) - The Mother of the Believers - palaces in Paradise differ from what the aforementioned; there is no semblance of the ruin that afflicts the people of this world. Likewise, the rest of the houses of the people in Paradise will not have any manifestations of spiritual or physical hardship. The reason why these two qualities which mentioned in the portion of the hadeeth which states: “...and there will be no tumult, nor difficulty therein” are negated is that when The Prophet ﷺcalled for faith and belief in Allah, Lady Khadeejah (raa) responded willingly, and didn’t require him ﷺto raise a sound, nor was there any dispute or hardship in it. Rather, she (raa): removed every hardship for him ﷺ, kept him ﷺ company in every moment of loneliness, and made every difficulty easy for him ﷺ. So, it is suitable that her home which her Lord brought word of corresponds to the qualities equivalent to that. One of the benefits that we can conclude from this hadeeth is that it highlights the merit of The Mother of the Believers, Khadeejah (raa), and her glad tidings and place in Paradise..

1796
Narrated `Abdullah the slave of Asma bint Aboo Bakr: I used to hear Asmaa', whenever she passed by Al-Hajoon, saying, "May the prayers of Allah be upon His Messenger Muhammad. Once we dismounted here with him, and at that time we were traveling with light luggage; we had a few riding animals and a little food ration. I, my sister, `Aaishah, Al-Zubayr and such and such persons performed `Umrah, and when we had passed our hands over the Ka`bah, (i.e., performed Tawaaf round the Ka`bah and between Al-Safaa and Al-Marwah) we finished our Ihraam. Later on, and we assumed Ihraam for Hajj the same evening.".

Commentary : The Companions (ras) accompanied the Messenger of Allah (ﷺ) on the Farewell Pilgrimage; so, they learned from him the rites, and conveyed them to the rest so that we could have an insight into one of the ordinances of our religion.
In this hadeeth, ‘Abdullah ibn Kaysaan, the freed slave of ‘Asmaa’ bint Abee Bakr (ras) reports that whenever she (i.e. ‘Asmaa’) passed by al-Hajoon, she would say: “May the prayers of Allah be upon His Messenger, Muhammad - here is where we dismounted and stopped for a rest.”  That was during the Farewell Pilgrimage in the tenth year after Hijrah. al-Hajoon is a place near Makkah and is a mountain overlooking al-Muhassab and is about a mile and a half away from The Sacred House of Allah.
Then, she (raa) recalled their condition on the day that they dismounted and stopped with the Messenger of Allah ﷺ; and that the mounts which they were riding were few in number, the luggage they were carrying was light, and the food which they took along as provisions amounted to little. This was intended to be a comparison to the poverty and dire straits they were in at the time of her recollection.
After, she (raa) relates that she had performed ‘Umrah with her sister, The Mother of the Believers, ‘Aa’ishah, her husband al-Zubayr ibn al-‘Awwaam, and some others (ras). It is as if she mentioned the names of the individuals who did not bring along a sacrificial offering with them; since it has been established that the Prophet ﷺhad ordered those who did not carry along a sacrificial animal to rescind the Hajj for an ‘Umrah, then to prepare themselves and begin and enter into a new state of Ihraam for the Pilgrimage.
Once they performed Tawaaf round the Ka‘bah, they released themselves from their ‘Umrah. The meaning of her statement: “When we passed our hands over the Ka‘bah, we released ourselves from the state of Ihraam we had for our pilgrimage” refers to ‘passing our hands over its (i.e., The Ka‘bah) corner, which is The Black Stone.  ‘Asmaa’ (raa) withheld anything in this narration related to the circumambulations around the Ka‘bah, and also did not mention the ritualistic walk performed between al-Safaa and al-Marwah and cutting the hair for the sake of brevity. Or, because these are widely known rites that are performed during an ‘Umrah. Then, they entered the state of Ihraam for Hajj after that, on the Day of Quenching Thirst, which is the eighth day of Thoo al-Hijjah.  By doing so, they offered the ‘Umrah in conjunction with the Hajj; however, the ‘Umrah was offered just before the commencement of Hajj. The Arabic word al-‘ashiyy (i.e., the evening) mentioned in the hadeeth refers to the end of the day, or from sunset to dawn. It has also been said by others: that it could also mean until the sun sets. 
It has been established that Lady, ‘Aa’ishah (raa) did not perform Tawaaf round the Ka‘bah because she was on her menses that day; as is reported in Saheeh al-Bukhaaree and Saheeh Muslim, in a hadeeth narrated by her - where she relates: “I was one of those people who was performing ‘Umrah; however, I got my menses before entering Makkah, and had menstruated until the Day of ‘Arafah. Then, I complained about this to the Messenger of Allah ﷺ, to which he ﷺ replied: ‘Discontinue your ‘Umrah, undo the hair on your head and comb it. Then, prepare yourself and enter into the state of Ihraam for Hajj.” ‘Asmaa’ (raa) did not exclude her [i.e., ‘Aa’ishah (raa)] in the hadeeth either due to the fact that the story regarding her menses was well-known or she had forgotten to exclude her in the narration..

1798
Narrated Ibn ‘Abbaas (ra): When the Prophet (ﷺ) arrived at Makkah, some boys of the tribe of Banee `Abd al-Muttalib went to receive him, and the Prophet (ﷺ) made one of them ride in front of him and the other behind him.
.

Commentary : All of the hearts of all of the Companions, both young and old, were attached to the Messenger of Allah ﷺdue to his most excellent disposition, nobility and utmost kindness, and what Allah bestowed upon him. He, The Most Exalted, guided the hearts of the worshippers to him ﷺ. This hadeeth demonstrates some of his character towards them.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that when the Prophet ﷺarrived at Makkah in the Year of the Conquest, which was in the eighth year after Hijrah, a group of young boys set out to receive him ﷺ. These young boys were from Banee ‘Abd al-Muttalib, whom was the Prophet’s grandfather. Then, he ﷺ placed one of them in front of him, and the others behind him upon the back of the riding animal. This is an indication to their delight and joy for seeing the Prophet ﷺ; and likewise, it highlights his ﷺ pleasure and happiness with them. This was due to his ﷺ modesty and beautiful fidelity.
This hadeeth highlights the permissibility of receiving those arriving from Hajj, battle, or lawful travel as a means to honour and respect them and reacquaint themselves with them.
And lastly, it shows that two or more people can ride on an animal; if the riding animal is capable and it is humane to do so..

1800
Narrated Anas (ra): The Prophet (ﷺ) never entered upon his family from a journey at night. He used to return either in the morning or in the afternoon.
.

Commentary : The Prophet ﷺexhibited the most pious examples of excellent comportment, and good relations between a man and his wife.
In this hadeeth, Anas ibn Maalik (ra) reports that the Prophet ﷺwould never return to his family if he arrived from a journey at night. Rather, he ﷺwould come in the morning - which is from when the Dawn Prayer enters to sunrise - and the afternoon, which is from noon when sun reaches its zenith in the sky - i.e., the time when the Midday Prayer enters - to when it sets.
The Messenger of Allah ﷺdid that because a man’s arrival at night oftentimes comes as a surprise to his wife, and she may not be ready to receive and welcome her husband, as he had been away from her for a while.  So, it is fitting that he ﷺ didn’t come to her suddenly at night. The Prophet ﷺ - as attested in Saheeh Muslim in a hadeeth narrated by Jaabir (ra) - had prohibited a man from: coming to his family at night, suspecting their treachery, or seek out their misgivings. That is to say: to believe that they are traitors, reveal their faults, and unveils whether or not they have been disloyal. Thus, it is strongly disliked for the one who travels away from his home for a long period of time to come to his wife suddenly in the depths of night. As for the one whose journey is nearby, and his wife expects his arrival; it should be fine for him to return home at night..

1802
Narrated Anas (ra: "Whenever Allah's Messenger (ﷺ) returned from a journey, he, on seeing the high places of al-Madeenah, would make his she-camel proceed faster; and if it were another animal, even then he used to make it proceed faster."
.

Commentary : The enlightened city of al-Madeenah was one of the most beloved cities to the Prophet ﷺ; as it is the place he ﷺ emigrated to, and the site from which he ﷺreceived aid and support, in which he established an Islamic sovereignty that, from it, spread to all of the surrounding Arab and non-Arab lands.
In this hadeeth, Anas ibn Maalik (ra) expounds on some of the manifestations of the Prophet’s love for this city.  He (ra) reports that whenever the Prophet ﷺ arrived from his travels and saw the steps of al-Madeenah - which are its elevated paths which lead to the city- he ﷺ would make his she-camel hasten its pace along its way. If he was mounted on a riding animal other than a she-camel, even then he ﷺ would urge it to hasten its pace; so that he would arrive at al-Madeenah quickly; it was out of his fervent love anddesirefor being in the city, because it is his home, and therein reside his family and children who are the most beloved of people to him ﷺ. Allah has formed the souls of man to love and long for their homelands. The Messenger of Allah ﷺ did that, and in doing so proved to be the most noble exemplar and ordered his community to hasten in their return to their families at the end of their travels.
This hadeeth highlights the merit of the enlightened city of al-Madeenah and its denizens and exemplifies the love and longing the Prophet ﷺhad for it..

1803
Narrated Aboo Is-haaq: I heard al-Baraa' saying, "This ayah was revealed regarding us, for the Ansaar on returning from Hajj never entered their houses through the proper doors but from behind. One of the Ansaar came and entered through the door, and he was taunted for it. Therefore, the following was revealed: -- {It is not righteousness that you enter the houses from the back, But the righteous man is He who fears Allah, Obeys His order and keeps away from What He has forbidden So, enter houses through the proper doors.} (Quran 2:189)
.

Commentary : One of the wisdoms of Allah, The Almighty is that He didn’t reveal The Noble Qur’aan all at once. Rather, He sent it down gradually, according to the progression in what Allah intended of it in building up and educating the Muslim community.  He, The Most Exalted, revealed it as a treatment for sinful habits, and a resolution for problems that have occurred, and events which may come about in the future.
In this hadith, al-Baraa‘ ibn ‘Aazib (ra) relates that when the Ansaar, before Islam, had returned from performing the Hajj or ‘Umrah, they wouldn’t enter their homes through their front doors.  But rather, they would enter them from the backs of their homes - as this was what many Arabs used to do. So, they would scale the walls of their homes from behind, or create an opening along the wall and enter it that way. They used to view that violating or omitting this practice as a major disgrace, and saw their own action as one of righteousness and piety. So, when Islam came to their (i.e. The Ansaar’s) lands, a man from amongst them entered through the front door of his house instead; for which the Ansaar censured him for that. Then, Allah The Almighty, revealed through His Words the following ayah: “Enter your preferred English translation for Q2:189 here.” Thus, Allah, The Almighty, had informed them that this act which they believed to be pious, was in actuality void of any good. Rather, actual piety is when the servant is fully aware of His Mighty and Majestic Lord; by complying with His commands, abstaining from what He has prohibited, and not devoting themself to anything which Allah, The Most High, did not legislate. Therefore, He ordered for them to arrive and enter their houses through the main doors, just as what is the norm today, and which would eventually become customary for them, as there is no evidence prohibiting that during the time when one is in a state of sanctity for Hajj or ‘Umrah. So, the people abandoned this practice, and began to enter their homes through their doors instead.
This hadeeth highlights that the customs of people do not make what is unlawful permissible. And that when Allah, The Almighty, prohibits anything, He opens for His servants something which is permissible to take its place; for when He disallowed them from coming to their homes and entering them from behind, He made it abundantly clear as to what action should take its place.

1804
Narrated AbooHurayrah (ra): The Prophet (ﷺ) said, "Traveling is a kind of torture as it prevents one from eating, drinking, and sleeping properly. So, when one's needs are fulfilled, one should return quickly to one's family."
.

Commentary : The Prophet ﷺ did not omit a single good, whether it be something upright in religion or of this world; except that he ﷺ would always direct others to it and urge them towards it. He ﷺ never left any evil which would harm the believer in his religious or temporal affairs; except that he ﷺ warned them to take heed against it.
In this hadeeth, the Messenger of Allah ﷺmentioned that traveling to another land other than the one which he resides in is a type of hardship. What is intended by this reference is a worldly suffering. Then, he ﷺ explained this further with his ﷺ statement: “as it prevents one from eating, drinking, and sleeping,” namely, the completion of the aforementioned, along with the pleasure that comes from it; due to some of the struggles one can face in their travels, such as: the heat, the cold, fear, the separation from family and friends, and the harshness of life. So, the traveller delays his eating and sleeping from their usual and prescribed time - and oftentimes does not receive a sufficient amount or derive the usual pleasure which comes from these necessities of life.
Then, the Prophet ﷺadvised the traveller who has fulfilled the need for which he is journeying for and has finished with it; that it is incumbent upon them to hasten and return to their homeland and family; for the sake of curtailing these hardships which will continue on his journey, and to make up for the suffering that afflicted him in the interim - and then obtain, repose, and gentleness with his family thereafter. This was expressed with an avidity, which is the rhetorical purpose that was intended behind it; implying by a mode of expression that traveling for a worldly purpose is akin to a trade-off; leaving aside, however, obligatory travelling, such as the Hajj or a military expedition.
The notion that travelling is a form of torment does not prevent it from being beneficial and therapeutic for the vast majority of people; because movement and physical exercise are beneficial, especially for the people of ease and luxury. It's like a bitter medicine that remedies one’s health, even if taking it is disliked.
This hadeeth highlights that it is strongly disliked to go abroad away from his family without a need. It urges the traveller to hasten in returning from their travels to their family, especially those who are feared to pass away during his absence.
It shows that living with one’s family is an aiding comfort in upholding the interests both in religion and worldly affairs.
And lastly, it encourages one to stay where they are; so that their social circles and other groups of people do not miss him, and that the obligatory rights due to their family and close relatives are observed..

1809
Narrated Ibn ‘Abbaas (ra): Allah's Messenger (ﷺ) was prevented from performing (`Umrah) Therefore, he shaved his head, had sexual relations with his wives, slaughtered his Hady, and performed ‘Umrah in the following year.
.

Commentary : Obstruction with reference to the Hajj and ‘Umrah refers to being prevented and impeded from approaching the Sacred Mosque in Makkah by an enemy, illness, or something else. If a Muslim intended to perform Hajj or ‘Umrah; and then is detained from completing his Hajj or ‘Umrah; then he is a muhsar, which is a technical term used for someone facing a situation similar to what has been aforementioned and is obstructed from completing their pilgrimage.
In this hadeeth, Ibn ‘Abbaas (ra) reports that the Messenger of Allah ﷺhad been prevented from performing the ‘Umrah that he came to offer in the year of Hudaybiyah, which was in the sixth year after Hijrah, when the polytheists inhibited him ﷺfrom entering Makkah that year. So, when The Prophet ﷺ was obstructed, and prevented from completing his ‘Umrah, he ﷺ released himself from it at the place where he was prevented from carrying on at Hudaybiyyah - which is a large village near Makkah, that borders the city. It was named after a well that was there before, and now there is a valley between it and Makkah about twenty-two kilometres on the way to Jeddah - So after leaving his ﷺ ‘Umrah, he slaughtered his Hady - which is a name for the sacrificial animal - whether it be: a camel, cow, sheep, or goat - that is offered and slaughtered in the Sacred Precinct. Thereafter, “he shaved his head,” and this is another one of the last rites of ‘Umrah and it requires one to release themselves from the state of Ihraam. Then, he ﷺ had intimate relations with his wives i.e., that their sexual intercourse was lawful for him, or that he ﷺinitiated the act. The narrator only mentioned this to confirm that he ﷺhad released himself from the state of Ihraam one enters for the pilgrimage.
Afterwards, the Prophet ﷺreturned to perform ‘Umrah the next year, which occurred in the seventh year after Hijrah, while it was known as the Make Up ‘Umrah and it has also been called the ‘Umrah of the Judgment. It has been called the Make Up ‘Umrah and The ‘Umrah of the Judgment because he ﷺbecause he ﷺforced Quraysh to accept the terms of the treaty that was signed there, and not because it had been performed as a make-up for the ‘Umrah which was prevented in the previous year..

1810
Narrated Saalim: Ibn`Umar (ra) used to say, "Is not (the following of) the tradition of Allah's Messenger (ﷺ) sufficient for you? If anyone of you is prevented from performing Hajj, he should perform the Tawaaf of the Ka`bah and the brisk walking between al-Safaa and al-Marwah and then exit the Ihraam as then everything will become legal for him which was illegal for him (during the state of Ihraam), and he can perform Hajj in a following year and he should slaughter a Hady or fast in case he cannot afford the Hady."
.

Commentary : Obstruction with reference to the Hajj and ‘Umrah refers to being prevented and impeded from approaching The Holy Mosque in Makkah by an enemy, illness, or something else. If a Muslim intended to perform the Holy Pilgrimage or ‘Umrah; and then is detained from completing his Hajj or ‘Umrah; then he is a muhsar, which is a technical term used for someone facing a situation similar to what has been aforementioned, and is obstructed from completing their pilgrimage.
In this hadeeth, Saalim ibn ‘Abdullah ibn ‘Umar reports that his father, ‘Adullagh ibn ‘Umar (ra) used to say: “Is not what came from the traditions and practices of your Prophet ﷺsufficient for you? If anyone of you have been obstructed, and prevented from performing one of Hajj’s most essential integrals - which is standing at ‘Arafah - due to one of the legitimate excuses; but somehow managed to enter Makkah; then it is incumbent upon him to abandon his ‘Umrah, and then perform the circumambulation round the Ka‘bah, perform the ritual walk between al-Safaa and al-Marwah if he is able to do that, shaves or cuts his hair, and then takes off the garments one wears while in the state of Ihraam required for Hajj.  Thereafter, everything that is normally licit for him becomes permissible, even intercourse with his wife. He may continue to be released from his Ihraam for Hajj until he performs his Hajj the following year. It is incumbent upon the one who is prevented from completing the pilgrimage (i.e. a muhsar) to slaughter a hady - which is a camel, cow, sheep, or goat - that is offered and slaughtered as a sacrifice in the Sacred Precinct. And if he is not able to find a sacrificial animal, he must fast for ten days; three days on the Hajj, and seven when he returns.
Ibn ‘Umar (ra) made the legal ruling in regard to obstruction during the Hajj and ‘Umrah the same; because The Prophet ﷺ wasn’t ever prevented from performing the Holy Pilgrimage; but he was impeded on the ‘Umrah of al-Hudaybiyah in the sixth year after Hijrah. So, Ibn ‘Umar drew a legal analogy by comparing the Hajj to the ‘Umrah. And this analogy is based on the time when one releases himself from the consecrated state of Hajj, which hasn’t been stipulated when one was prevented from completing it. Yet, if it was stipulated, it is still permissible, and nothing additional would be obligatory upon him; due to what has been narrated in Saheeh al-Bukhaaree and Saheeh Muslim, in a report narrated by The Mother of the Believers, ‘Aa’ishah (raa), who relates that: “The Messenger of Allah ﷺ went to see Dubaa‘ah bint al-Zubayr and said to her: ‘Perhaps you wish to perform the Hajj?’ She replied: ‘By Allah, I am not well, and am often in constant agony.’ So, he ﷺsaid to her: “Perform the Holy Pilgrimage, but condition it first it by saying: ‘O Allah, I shall release myself from the consecrated state of Hajj (i.e.ihraam) wherever you detain me.”
One benefit that we can conclude from this hadeeth is that it presents a proof of legal analogy since this method of reasoning was utilised by the Companions (ras)..

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..