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Hadith
2237
Aboo Mas‘ood Al-Ansaaree(may Allah be pleased with him) narrated:
Allah's Messengerﷺ forbade availing oneself of the price of a dog, money earned by prostitution, and the earnings of a soothsayer.
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Commentary : Allah, Exalted is He, deemed lawful that which is good and ritually pure, and deemed unlawful that which is evil and ritually impure, with regards to food, beverages, earnings, trade, and so on. The Laws of Islam also urges Muslims to be gracious and deem themselves far above trivial and inferior aspirations.
In this hadeeth, Aboo Mas‘ood Al-Ansaaree(may Allah be pleased with him) narrated that the Prophet ﷺ forbade three things. First, the sale of dogs and availing oneself of the price. In fact, such earnings are declared unlawful, because it is prohibited to own and keep dogs, except those used for guarding livestock or crops. It was said that this is a general Laws of Islam ruling whether such a dogis trained for hunting or not, and whether or not it is allowable to keep such dog as per the laws of Islam. It was also said that guard and hunting dogs are excluded from this prohibition, because they are beneficial, as stated in the narration reported by Al-Daaraqutnee on the authority of Aboo Hurayrah (may Allah be pleased with him) reading: “except for a hunting dog.” Another relevant narration reported by Al-Tirmithee reads: “Except for dogs meant for hunting.” This means that he ﷺ forbade the price of dogs except for the ones the keeping of which are deemed allowable as per the laws of Islam given their benefit. It is also possible that the prohibition of taking and availing oneself of the dog’s price was prescribed in the early days of Islam and was later abrogated, and it was deemed allowable to use dogs for hunting animals and sell dogs just like other hunting animals.
The second is the money earned by a prostitute in return for engaging in illicit sexual intercourse with non-Mahram men. The Arabic word used in the hadeeth is ‘Mahr’ because such money is paid in a similar context of the dower in the case of lawful marriage.
In the pre-Islamic era, people used to force their slave-girls into prostitution to earn money, but Islam renounced this practice. Allah, Exalted is He, Says (what means): {And do not compel your slave girls to prostitution, if they desire chastity, to seek [thereby] the temporary interests of worldly life. And if someone should compel them, then indeed, Allah is [to them], after their compulsion, Forgiving and Merciful.} [Quran 24:33].
The third category is the earnings of a soothsayer in return for their prediction of the unseen.
A soothsayer refers to the one who claims to know the unseen, and informs people of his claims about unseen beings and future events. The reference here incorporates all those who claim such knowledge (to foresee the future), including astrologers, soothsayers who throw stones, and the like. The Arabic word used for the fees paid to a soothsayer is ‘Hulwaan’ literally denoting something sweet, because such money is taken for no real service rendered..

2239
Ibn ‘Abbaas (may Allah be pleased with them) said: Allah's Messengerﷺ came to Al-Madeenah and people used to pay in advance the price of fruits to be delivered within one or two years. (The sub-narrator doubted whether it was one to two years or two to three years.) The Prophet ﷺ said, "Whoever pays money in advance for dates (to be delivered later) should pay it for known specified weight and measure (of dates)”.
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Commentary : Al-Salaf or Salam transaction (i.e., a sale of payment in advance) refers to a sale transaction whereby a buyer purchases a clearly defined item to be delivered in a fixed future date and pays its price in advance, in the contracting session.
In this hadeeth, ‘AbdullahIbn ‘Abbaas (may Allah be pleased with them)stated that when the Prophet ﷺ migrated to Al-Madeenah, he ﷺ found the Ansaar conducting Salaf transactions - also called Salam, because it stipulates immediate payment of the specified price in the contracting session. They used to sell crops to be delivered within one, two, or three years, for an immediate payment paid in the contracting session. The Prophet ﷺ approved such transactions, yet set certain conditions for their validity. He ﷺ said that when someone buys crops: dates, wheat, or barley for example, to be delivered after one or two years for an immediate payment made in the contracting session, the purchased commodity must be clearly defined and specified. This means that the commodity must be of a specified weight and measure, and the delivery date must be fixed, e.g., a year or two, rather than an unspecified future time, to avoid potential Gharar (i.e., risk and uncertainty) and ambiguity that could occur in such sale transactions, and to eliminate potential disputes and conflicts.
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2244
Muhammad ibn Al-Mijaalid narrated that ‘Abdullah ibn Shaddad and Aboo Burdah sent me to ‘Abdullah ibn Abee Awfaa (may Allah be pleased with them) and told me to ask ‘Abdullah whether the people in the lifetime of the Prophet ﷺ used to pay in advance for wheat (to be delivered in a future time). ‘Abdullah replied, "We used to pay in advance to the peasants of Shaam for wheat, barley and olive oil of a known specified measure to be delivered in a specified future time." I asked (him), "Was the price paid (in advance) to those who had the sold items to be delivered later?" ‘Abdullah ibn Awfaa replied, "We did not use to ask them about that." Then they sent me to ‘Abdul- Rahmaan ibn Abzaa and I asked him. He replied, "The Companions (may Allah be pleased with them) of the Prophet ﷺ used to conduct Salam transactions during the lifetime of the Prophet ﷺ; and we did not ask them whether or not they had standing crops."
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Commentary : Al-Salaf or Salam transaction (i.e., a sale of payment in advance) refers to a sale transaction whereby a buyer purchases a clearly defined item to be delivered later,on a fixed future date, and pays its price in advance, in the contracting session.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions)Muhammad ibn Al-Mijaalid narrated that ‘Abdullah ibn Shaddad ibn Al-Haad and Aboo Burdah ibn Abee Moosaa Al-Ash‘ari differed about whether or not the Companions (may Allah be pleased with them) used to pay in advance for wheat to be delivered at a future time during the lifetime of the Prophet ﷺ, as narrated in the version complied in Saheeh Al-Bukhaaree. They sent him to ‘Abdullah ibn Abee Awfaa (may Allah be pleased with them) to ask him about it, and he (may Allah be pleased with him) replied: “We used to pay in advance to the peasants of Shaam for wheat, barley and olive oil of a known specified measure to be delivered at a specified future time.” The version of the hadeeth recorded in Saheeh Al-Bukhaaree reads, “… some Nabateans from those of Syria used to come to us.” The Nabateans were Arabs who mixed with non-Arabs and Romans, and this corrupted their language and lineage. Those of them who mixed with the non-Arabs settled in Al-Bataa’ih between Basrah and Kufa, and those who mixed with the Romans settled in the valleys of Shaam (Greater Syria or Levant) and were called: Al-Nabat, Al-Nabeet, and the Nabataeans. They were given these names because they were known for groundwater extraction as they worked in agriculture. They used to buy from them wheat, barley, oil - and in another version of the hadeeth: ‘and raisins’ - of known specified measures to be delivered at a specified future time. This means that they would buy these crops for an immediate payment, and specify their measure and future delivery date. Ibn Abee Al-Milaaid asked him: “Was the price paid (in advance) to those who had the sold items to be delivered later?” He asked him whether or not the Salam transaction is valid if the seller does not grow wheat or grapes to begin with, and ‘Abdullah ibn Awfaa replied, “We did not use to ask them about that.”
Then ‘Abdullah ibn Shaddad and Aboo Burdah (may Allah be pleased with them) sent Ibn Abee Al-Milaaid to ‘Abdul-Rahmaan ibn Abzaa (may Allah be pleased with him) and he asked him about it, and he replied, "The Companions (may Allah be pleased with them) of the Prophet ﷺ used to conduct Salam transactions during the lifetime of the Prophet ﷺ; and we did not use to ask them whether they had standing crops or not." This means that they did not ask them whether or not they grew such crops. This fosters ease and facilitation (preached by the Laws of Islam), and to opt for leniency regarding the matters that were pardoned as per the laws of Islam.
The hadeeth also highlights that Muslims are urged to consult the people of knowledge about disagreements and disputes (regarding religious matters).
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2246
Aboo Al-Bakhtaree At-Taa’ee said: I asked Ibn ‘Abbaas (may Allah be pleased with them) about the Salam transaction for (the fruits of) date-palms. He (may Allah be pleased with him) replied "The Prophet ﷺ forbade the sale of unpicked dates till they became (ripe and) ready for consumption and could be weighed." A man asked what to be weighed (as the dates were still on the trees). Another man sitting beside Ibn ‘Abbaas (may Allah be pleased with them) replied, "Till they are cut and stored." Aboo Al-Bakhtari said: I heard Ibn ‘Abbaas (saying) that the Prophet ﷺforbade ... etc. as above.
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Commentary : Any sale in which the sold item cannot be delivered, or its measure or weight is unspecified, is invalid as per the laws of Islam. The Prophet ﷺ forbade some forms of sales that fit this profile, including the one mentioned in this hadeeth.
The Taabi’ee (a Muslim who saw at least one of the Companions)Aboo Al-Bakhtari At-Taa’ee narrated that he asked ‘Abbaas (may Allah be pleased with them) about the Salam transaction for dates. Salam transaction (i.e., a sale of payment in advance) refers to a sales transaction whereby a buyer purchases a clearly defined item to be delivered at a fixed future date, and pays its price in advance, in the contracting session. Ibn ‘Abbaas (may Allah be pleased with him) replied "The Prophet ﷺ forbade the sale of unpicked dates till they became (ripe and) ready for consumption,” meaning that dates may not be sold except after they become ripe and edible, “and could be weighed.” A man asked what was to be weighed (as the dates were still on the trees). It is not possible to know the measure of unpicked dates!  Another man sitting beside Ibn ‘Abbaas (may Allah be pleased with them) replied, “(It rather means) Till they are cut and stored.” Another version of the hadeeth reads: “… after their measure/weight is estimated,” meaning without plucking them. This helps with regard to knowing the amount of the due Zakaah payable to the poor before the owner disposes of the dates, and knowing the quantity that will be sold, so that there should be no ambiguity of the sold item, nor Gharra (i.e., risk and uncertainty) regarding its value. The one who estimates the measure/weight of the fruits on the trees is called Khaaris (estimator).
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2258
 ‘Amr ibn Al-Shareed said:
While I was standing with Sa‘d ibn Abee Waqqaas, Al-Miswaar ibn Makhramah (may Allah be pleased with them) came and put his hand on my shoulder. Meanwhile Aboo Raafi‘ (may Allah be pleased with him), the freed slave of the Prophet ﷺ came and asked Sa‘d to buy from him the (two) dwellings which were in his house. Sa‘d (may Allah be pleased with him) said, "By Allah I will not buy them." Al-Miswaar (may Allah be pleased with him) said, "By Allah, you shall buy them." Sa‘d replied, "By Allah, I will not pay more than four thousand (Dirhams) in installment!" Aboo Raafi‘ (may Allah be pleased with him) said, "I have been offered five hundred Dinars (for it) and had I not heard the Prophet ﷺ saying, 'The neighbor has more right (i.e., preemption) than anyone else because of his nearness,’ I would not have sold them to you for four-thousand (Dirhams) while I am offered five-hundred Dinars (i.e., one Dinar equals ten Dirhams) for them.” So, he sold it to Sa‘d (may Allah be pleased with him)..

Commentary : The Laws of Islam delineated the provisions regulating sales transactions in general, and of those involving one’s neighbors in particular. It clarified the provisions regarding the right of pre-emption (when selling property) to one’s neighbors because they have more right to buy neighboring property.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Amr ibn Al-Shareed stated that he stood with Sa‘d ibn Abee Waqqaas once when Al-Miswaar ibn Makhramah (may Allah be pleased with them) came and put his hand on his shoulder, indicating their mutual affection and love. Meanwhile Aboo Raafi‘ (may Allah be pleased with him), the freed slave of the Prophet ﷺ, came and asked Sa‘d to buy from him the (two) dwellings which were in his house, because Sa‘d (may Allah be pleased with him) had the right of Shuf‘ah (pre-emption), but he said, "By Allah I will not buy them." He (may Allah be pleased with him) swore not to buy them, but Al-Miswaar (may Allah be pleased with him) said: “By Allah, you shall buy them.” Sa‘d said that he would not pay more than four thousand (Dirhams) in installments. The Arabic word used in the hadeeth - Munajjamah or Muqata‘ah, meaning “in installments,” - was doubted by one of the narrators, and the intended meaning is that such payments would be made at specified times. Aboo Raafi‘ (may Allah be pleased with him) told him that he was offered five hundred Dinars for the dwellings, and this means that the price offered by Sa‘d (may Allah be pleased with him) was one thousand Dirhams (silver) or one hundred Dinars (gold) less than the other offer. Aboo Raafi‘ asked him, “How would I sell it to you for four thousand Dirhams, and I turned down an offer to sell it for five thousand Dirhams?!”
However, he sold it to Sa‘d for the lower price and stated that he did so in compliance with the Prophet’s command, as he ﷺ said: ‘A neighbor has more right (of pre-emption) than anyone else to property that is near his.’ The Arabic word used in the hadeeth is ‘Saqb’ meaning physical proximity or nearness. A co-owner may be referred to as a ‘neighbor’ because he may co-own the joint property and live therein. This establishes his right of pre-emption, to buy the neighboring property that is near his. He (may Allah be pleased with him) explained that had it not been for the right of pre-emption, he would not have sold it to him for four-thousand (Dirhams) in installments while he had been offered five-hundred Dinars for them.
The hadeeth highlights the Companions’ keenness to comply with the Sunnah of the Prophet ﷺ and act upon his commands, and their willingness to incur financial loss for the sake of such compliance.
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2259
‘Narrated Aa’ishah (may Allah be pleased with her):
I said, “O Allah's Messengerﷺ! I have two neighbors and would like to know to whom of them I should give presents.” He ﷺ replied, "To the one whose door is nearer to yours."
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Commentary : Allah, Exalted is He, urged Muslims to show kindness to their neighbors; He Says (what means): {… the near neighbor, the neighbor farther away, the companion at your side.} [Quran 4:36]. Moreover, the Prophet ﷺ also commanded Muslims to honor the rights of their neighbors, and warned against harming them and infringing on their rights. The closer a neighbor is, the greater his rights are.
In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that she asked the Prophet ﷺ, “I have two neighbors and would like to know to whom of them I should give presents.” He ﷺ replied, “To the one whose door is nearer to yours.” This is because the closer neighbors have greater rights, and deserve generosity and kindness more than those farther away from, for he sees what comes in and out of his house, and would naturally aspire to a share of such benefits. Moreover, the closer neighbors would respond faster to his call for help when he seeks it. Therefore, he should give the greatest share of his kindness and generosity to the closer neighbors whose doors are next to his, even if their houses are not the nearest.
This is meant for arranging one’s priorities when fulfilling neighbors’ rights, especially if one could not afford to offer gifts to all his neighbors.
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2263
‘Narrated Aa’ishah (may Allah be pleased with her):
The Prophet ﷺ and Aboo Bakr (may Allah be pleased with him) employed a (pagan) man from the tribe of Banee Al-Deel and the tribe of Banee ‘Abd ibn ‘Adiy as a guide. He was an expert guide and he had made a covenant with the tribe of Al-‘Aasi ibn Waa’il and adhered to the religion of Quraysh pagans. The Prophet ﷺ and Aboo Bakr (may Allah be pleased with him) had confidence in him and gave him their riding camels and told him to bring them to the Cave of Thawr after three days. So, he brought them their two riding camels after three days and both of them (The Prophet ﷺ and Aboo Bakr (may Allah be pleased with him) set out accompanied by ‘Aamir ibn Fuhayrah and the guide from Al-Deel tribe who guided them below Makkah along the road leading to the sea-shore.
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Commentary :
Despite the many reprehensible qualities and habits associated with pre-Islamic society in Arabia, it was also characterized by many benign traits that were later on approved by Islam, the most important of which were chivalry and fulfillment of covenants. These two good qualities were infused in the moral characters of Arabs.
This hadeeth highlights the situation of an Arab disbeliever named ‘Abdullah ibn Urayqit, reflecting these qualities. ‘Aa’ishah (may Allah be pleased with her) stated that when the Prophet ﷺ and Aboo Bakr (may Allah be pleased with him) decided to emigrate to Al-Madeenah, they hired a man from Banee Al-Deel, who belonged to Banee ‘Abd ibn ‘Adiy, named ‘Abdullah ibn Urayqit as their guide, for he was an expert guide who was well-acquainted with the hidden paths and narrow passageways, and knew his way around the desert. ‘Abdullah ibn Urayqit had made a covenant with Banee Al-‘Aas ibn Waa’il. The Arabic verb used in the hadeeth is ‘Ghamsa’ meaning to dip one’s hand into blood or similar liquids, as Arabs customarily did to affirm their commitment to covenants and alliances. The Prophet ﷺ and Aboo Bakr Al-Siddeeq (may Allah be pleased with him) entrusted Ibn Urayqit, as they knew of his chivalry and discretion. Therefore, they placed their confidence in him and trusted him with their secret migration out of Makkah, and the two she-camels they gave him to bring along when they agreed to meet three nights later in the cave of Thawr, a mountain at the (southern) end of Makkah. Ibn Urayqit honored his commitment and covenant with them and brought them the two she-camels at that agreed-upon time in Thawr Cave. Afterward, the Prophet ﷺ, Aboo Bakr (may Allah be pleased with him), ‘Aamir ibn Fuhayrah, and their guide Ibn Urayqit set off on their journey. They walked down a route from the end of Makkah all the way to Al-Madeenah, along theRed Sea coast.
‘Aamir ibn Fuhayrah was the freed slave of Aboo Bakr (may Allah be pleased with him) who shepherded sheep, and he would take the sheep in the evening and go to them in the cave to give them milk; he did this for three nights.
It is deduced from the hadeeth that it is allowable to hire a non-Muslim worker. It is also inferred that it is allowable for two people to hire one worker to perform one task for both of them.
It is also deduced therefrom that it is allowable to hire a worker to perform a task after a specified period of time, and that the contract concluded before the commencement of the work is valid.
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2271
Aboo Moosaa (may Allah be pleased with him) narrated:
The Prophet ﷺ said, "The example of Muslims, Jews, and Christians is like the example of a man who employed laborers to work for him from morning till night for specific wages. They worked till midday and then said, 'We do not need your money which you have fixed for us and let whatever we have done be annulled.' The man said to them, 'Do not quit the work, but complete the rest of it and take your full wages,' but they refused and went away. The man employed another batch after them and said to them, 'Complete the rest of the day and yours will be the wages I had fixed for the first batch.' So, they worked till the time of ‘Asr prayer. Then they said, "Let what we have done be annulled and keep the wages you promised us for yourself.' The man said to them, 'Complete the rest of the work, as only a little part of the day remains,' but they refused. Thereafter he employed another batch to work for the rest of the day and they worked for the rest of the day till the sunset, and they received the wages of the two former batches. So, that was the example of those people (Muslims) and the example of this light (guidance) which they have accepted willingly.”
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Commentary : Allah, Exalted is He, sent Muhammad ﷺ as the last of all the Prophets, rendered his message (i.e., Islam) the concluding divine message, and commanded all humankind to follow him. Therefore, it is incumbent on all people, including the Jews and Christians, to follow the religion of Islam. Alas, most of the Jews and Christians refused to follow it, disbelieved in what was revealed to the Prophet ﷺ, and rather adhered to their distorted books. In this hadeeth, the Prophet ﷺ gave a similitude of the situation of Muslims, Jews and Christians. He ﷺ likened their situation to a man who had hired some people to do some work for him till the night, and promised them specified wages. They worked till midday, refused to complete their work, and then said to the employer, 'We do not need your money which you have fixed for us, and let whatever we have done be annulled.' Meaning that they annulled their agreement and would not ask him for any payment. The man said to them, 'Do not quit the work; complete the rest of it and take your full wages,' but they refused. These people symbolized the Jews, and this indicates that they had disbelieved, turned away from the truth, and Allah, Exalted is He, has turned them down. It also indicates that their good deeds were rendered void and worthless when they disbelieved in Prophet ‘Eesaa (Jesus) and distorted the divine law revealed to them; they were denied their full rewards due to their defiant refrainment from completing their duties and for not honoring their commitment.
The man employed another batch to complete the task and said to them, 'Complete the rest of (the work till the end of) the day and yours will be the wages I had fixed for the first batch.' They worked till the time of ‘Asr prayer, and then did as the previous group did! These people symbolized the Christians. Thereafter he employed another batch to work for the rest of the day, and they completed the work till the sunset, and received the wages of the two former batches. They (symbolizing Muslims) deserved the wages (rewards) of the two previous batches due to their belief in the three Prophets Muhammad, Moosaa, and ‘Eesaa ﷺ.
The Prophet ﷺ said: “The example of those people (Muslims) and the example of this light (guidance) which they have accepted willingly,” meaning that this is the similitude of Muslims, Jews, and Christians in accepting Islam, and following the light of (the divine) guidance. Since Muslims acknowledged the truth with which Prophet Muhammad ﷺ was sent and adhered to it unto the Day of Resurrection, they deserved the rewards of the believers who would have adhered to the truth since the beginning of time till its end, because they completed the task for the rest of the appointed time, devoting worship exclusively to Allah, Exalted is He, like what the third batch of workers did when they completed the work for which the first batch (Jews) were originally hired.
The hadeeth highlights the special honor and divine bestowal conferred upon Muslims and that they are promised abundant rewards for their few good deeds.
It is also deduced from the hadeeth that a person's deeds are judged according to the concluding and final ones.
It is also inferred therefrom that it is permissible to give examples and similitudes for education and amplification purposes..

2272
‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him):
I heard Allah's Messenger ﷺ saying, "Three men from the previous nations set out on a journey together till they reached a cave at night and entered it. A big rock rolled down the mountain and blocked the mouth of the cave. They said (to each other), ‘Nothing could save you from this rock but to invoke Allah, Exalted is He, by virtue of your righteous deed which you have done (and devoted exclusively to Him).' So, one of them said, 'O Allah! I had old parents and I never served milk to my own dependents before them. One day, I happened to be delayed and came late (at night) while they had slept. I milked the sheep for them and took the milk to them, but found them sleeping. I disliked to serve my family the milk before them. Therefore, I waited for them holding the bowl of milk in my hand, and kept on waiting for them to get up till the day dawned. Then they got up and drank the milk. O Allah! If I did that for Your Sake only, please relieve us of our calamity caused by this rock.' So, the rock shifted a little but they could not get out." The Prophet ﷺ added, "The second man said, 'O Allah! I had a cousin who was the most beloved of all people to me and I wanted to have an illicit sexual intercourse with her but she refused. Later on, she had a hard time during a year of famine and came to me (for help). I gave her one hundred and twenty Dinars on the condition that she would not resist my desire (i.e., agree to have intercourse with me), and she complied. When I was about to approach her, she said: It is unlawful to deflower me except rightfully (i.e., by marriage). So, I refrained from committing that sin (of Fornication) and left her though she was the most beloved of all the people to me. I also left the gold I had given her. O Allah! If I did that for Your Sake only, please relieve us of our present calamity.' So, the rock shifted a little more but still they could not get out from there." The Prophet ﷺ added, "Then the third man said, 'O Allah! I employed few laborers and I paid them their wages with the exception of one man who did not take his wages and went away. I invested his wages and earned a great wealth thereby. (Then after some time) he came back and said to me: O Allah's slave! Pay me my wages. I said to him: All the camels, cows, sheep, and slaves you see, are yours. He said: O Allah's slave! Do not mock me. I said: I am not mocking you. So, he took all the herd and drove them away and left nothing. O Allah! If I did that for Your Sake only, please relieve us of our suffering.' So, that rock shifted completely and they got out walking.”
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Commentary :
Imploring Allah, Exalted is He, by virtue of one’s good deeds that were devoted exclusively to Him is a way to have all one’s distress and calamities relieved.
In this hadeeth, the Prophet ﷺ related that three men, who belonged to the previous nations, set out on a journey. The Arabic word used in the hadeeth is ‘Raht’ which literally means a group of men whose number is below ten. They sought shelter in a cave to spend their night. The version recorded in Saheeh Al-Bukhaaree and Saheeh Muslim stated that they entered it because of the rain. A big rock rolled down the mountain and blocked the mouth of the cave, and they were trapped inside. They said (to each other), ‘Nothing could save you from this rock but to invoke Allah, Exalted is He, by virtue of a righteous deed that you have done (and devoted exclusively to Him),' to ensure that your supplications would be most likely answered and the rock would be moved.
“One of them said, 'O Allah! I had old parents and I never served milk to my own dependents before them,’ meaning he never served the milk at night to anyone else before them, not even his own family, and this indicated his dutifulness towards them, putting them before his own family and children. He added that he came back once late due to some needs to find his parents asleep. He prepared the milk that they usually drank before going to bed, but when he went home, he found them asleep; he disliked breaking his habit of serving them the milk first. Therefore, he did not drink milk that night nor did he serve it to his family. He said: ‘I waited for them holding the bowl of milk in my hand, and I kept on waiting for them to get up till the day dawned,’ he did not wake them up and chose to stay up all night until they woke up on their own. He said: “O Allah! If I did that for Your Sake only, I implore you to relieve us of our calamity caused by this rock,’ and grant us a way out of this cave. The Prophet ﷺ stated that the rock shifted a little but they could not get out.
The second man said, 'O Allah! I had a cousin who was the most beloved of all people to me and I wanted to have illicit sexual intercourse with her but she refused. Later on, she had a hard time during a year of famine and came to me (for help). I gave her one hundred and twenty Dinars on the condition that she would not resist my desire (i.e., agree to have intercourse with me), and she complied. When I was about to approach her, she said: ‘O Servant of Allah! Fear Allah,’ as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. In this version, she said: ‘It is unlawful to deflower me except rightfully (by marriage),’ reminding him of Allah, Exalted is He, and urging him to fear Him. She asked him to keep away from her and not to have illicit intercourse with her and deflower her without marriage that Allah has deemed lawful. Thereupon, he did not touch her as she reminded him of the right of Allah. The man said: “So, I refrained from committing that sin (of Fornication) and left her though she was the most beloved of all the people to me,” and this indicated that his deep love for her would most likely drive him to have intercourse with her, yet he refrained from falling into this sin and left the money he had given her. He added: “O Allah! If I did that for Your Sake only, I implore you to relieve us of our present calamity.' The Prophet ﷺ stated that the rock shifted a little more but still they could not get out from there.
The Prophet ﷺ added, "Then the third man said, 'O Allah! I employed a few laborers and I paid them their wages with the exception of one man who did not take his wages and went away. I invested his wages,’ meaning in trade, ‘and I earned great wealth thereby. (Then after some time) he came and,asked for his wages. He said to him: ‘All the camels, cows, sheep and slaves you see, are yours. He (the hired worker) said: ‘O Allah's slave! Do not mock me,’ as he could not believe that his wages would have generated such great wealth. The employer said: ‘I am not mocking you.’ The hired worker took all the wealth and drove them away and left nothing, and this indicates that the employer did not covet any of his wealth, and did not even aspire to a reward or compensation for investing his wages on his behalf. He said: “O Allah! If I did that for Your Sake only, I implore you to relieve us of this suffering.' Afterward, the Prophet ﷺ stated that rock shifted completely and they got out walking.
It is deduced from the hadeeth that it is permissible to implore Allah, The Exalted, by virtue of one’s good deeds.
It also highlights the virtue of sincerity and devoting one’s intentions and deeds exclusively to Allah, Exalted is He.
It also underlines the merits of showing dutifulness towards the parents, and the virtues of giving preference to them over all one’s family members and relatives.
It also underscores the virtue of abstaining from prohibitions, of mindfulness of Allah, Exalted is He, and of fearing Him.
It also urges Muslims to do good to others without aspiring to a reward from them, and to beware of greed..

2274
Taawoos narrated that Ibn ‘Abbaas (may Allah be pleased with them) said, "The Prophet ﷺ forbade the meeting of trading caravans (on the way) and ordained that no townsman is permitted to sell things on behalf of a Bedouin." I asked Ibn ‘Abbaas (may Allah be pleased with them), "What is the meaning of his saying, 'No townsman is permitted to sell things on behalf of a Bedouin.' He (may Allah be pleased with him) replied, "He should not work as a broker for him.”
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Commentary : The Prophet ﷺ forbade transactions that incur harm on people. Since human beings are infused with an inclination to love what benefits them and do what best serves their personal interests, even if it harms others, the Laws of Islamprovisions were prescribed to restrain the evil-enjoining self. One such provision that was prescribed to restrain and curb human greed is what the Prophet ﷺ prohibited in this hadeeth. He ﷺ forbade going out to meet the trading caravans (on their way) before they reach the marketplaces to buy their goods and then resell them for a higher price, taking advantage of the traders’ ignorance of their market values and prices or the buyer's needs. This incurs harm on the seller, because he may sell the goods for less than their market prices in this town, which may harm its people, because this buyer may monopolize such goods, controlling their price and increasing them as he wishes.
He ﷺ also forbade a townsman from selling goods on behalf of a Bedouin. This means that a Bedouin may not appoint a townsman to sell his goods on his behalf in any given village or town for higher prices, acting as a broker and mediator in the sales transaction. The wisdom behind the prohibition in this regard is that it best serves people’s interests; a townsman may sell the commodity for a higher price, but if the Bedouin sells his own goods, he may sell it for a lower price, and this would be more beneficial for people. Moreover, a townsman may harm the interests of the Bedouin, i.e., principal, and be a reason for imperiling him to deceit.
The hadeeth highlights the Prophet’s keenness to preserve the best interests of Muslims and his kindness towards them, even with regard to their worldly affairs.
It is also deduced from the hadeeth that a ruler guides people (to what is lawful and unlawful) with regard to their business and sales transactions..

2276

Aboo Sa’eed(may Allah be pleased with him) narrated that some Companions of the Prophet ﷺwent on a journey till they reached some of the Arab tribes (at night). They asked the latter to receive them as their guests but they refused. The chief of that tribe was then bitten by a snake (or stung by a scorpion) and they tried their best to cure him but in vain. Some of them said (to the others), "Nothing has benefited him, will you go to those people who stayed here that night; one of them might possess something (as treatment)." They went to the Companions(may Allah be pleased with them) and said, "Our chief has been bitten by a snake (or stung by a scorpion) and we have tried everything but he has not benefited. Have you got anything (useful)?" One of them replied, "Yes, by Allah! I can recite a Ruqyah (i.e., Quranic healing), but as you have refused to accept us as your guests, I will not recite the Ruqyah for you unless you pay us wages for it." They agreed to pay them a flock of sheep. One of them then went and recited (Surat Al-Faatihah): 'Praise be to Allah, The Lord of the Worlds,' and puffed over the chief who became all right as if he was released from a chain; he got up and started walking, showing no signs of sickness! They paid them what they agreed to pay. Some of them (i.e., the Companions (may Allah be pleased with them)) then suggested to divide their earnings among themselves, but the one who performed the recitation said, "Do not divide them till we go to the Prophet ﷺ and narrate the whole story to him, and wait for his command." So, they went to Allah's Messenger ﷺ and narrated the story. He ﷺasked, “How did you know that Soorat Al-Faatihah is recited as Ruqyah?” Then he ﷺ added, "You have done the right thing. Divide (what you have earned) and assign a share for me as well." The Prophet ﷺ smiled thereupon.
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Commentary :
The Companions (may Allah be pleased with him) keenly sought the opinion of the Prophet ﷺ on every new matter concerning their personal affairs, even if it seemed a righteous deed; they still demanded his consent or disapproval (prohibition).
In this hadeeth, Aboo Sa’eed Al-Khudhree (may Allah be pleased with him) stated that he went on a journey with a group of Companions (may Allah be pleased with them). They passed by a tribe, and asked them for the usual hospitality as their guests, but they refrained. As these Companions (may Allah be pleased with them) were in their place of residence, the chief of the tribe was stung by a scorpion and was poisoned. The pain intensified, and they tried their best to cure him but in vain.Some of them said (to the others), "Nothing has benefited him, will you go to those people who stayed here,” meaning the Companions (may Allah be pleased with them). The Arabic word used in the hadeeth is ‘Raht’ which is used to refer to a group of men below ten, and it was also said that it refers to a group of men below forty. They added, “…one of them might possess something (as treatment).” One of the Companions (may Allah be pleased with them) informed them that he would cure him by means of Ruqyah (i.e., Quranic healing), provided that they paid them fees, because they had refused to welcome them as their guests and show them the usual hospitality. They agreed to pay him a flock of sheep in return for curing their chief. The version recorded in Saheeh Al-Bukhaaree read: “… thirty sheep.” He then went and recited (Soorat Al-Faatihah): “Praise be to Allah, The Lord of the Worlds” and puffed over the chief; Aboo Sa’eed Al-Khudree (may Allah be pleased with him) added that he, “became all right as if he was released from a chain,” meaning that his pain ended immediately as if he was released from a chain; “he got up and started walking, showing no signs of sickness.” The Arabic word used in the hadeeth is ‘Qalabah’ meaning illness, and the word literally denotes turning something upside down. It is given this name because a patient may beasked to lie on his back during the medical examination. They paid them the agreed-upon fee, and some of the Companions (may Allah be pleased with them) then suggested to divide their earnings among themselves, but the one who recited the Ruqyah, i.e., Aboo Sa’eed(may Allah be pleased with him), as stated in Musnad Ahmad, forbade them until they went to the Prophet ﷺ, related the whole story to him, and waited for his command. They went to Allah's Messenger ﷺ and narrated the story, and he ﷺasked Aboo Sa’eed(may Allah be pleased with him), “How did you know that Soorat Al-Faatihah is recited as Ruqyah (and a cure for illness)?” As recorded in Musnad Ahamd, Aboo Sa’eed(may Allah be pleased with him) replied: “It was inspired into my heart,” meaning that it was an insight and inspiration from Allah, Exalted is He, and he (may Allah be pleased with him) acted according to it, and this was a blessing from Him. Then he ﷺ added, "You have done the right thing,” by acting upon such insight and inspiration and reciting the Ruqyah to save this stung man, such that you were made the reason for his recovery. He ﷺ commanded them to divide those sheep among themselves and assign him a share as well, to comfort them so that they would be reassured regarding the lawfulness of such earnings.
It is deduced from the hadeeth that it is permissible to recite Ruqyah from the Quran and that Soorat Al-Faatihah is a cure for illness, and this is why one of its names is Al-Shifaa’, meaning ‘recovery or cure’.
It is also inferred from the hadeeth that although the whole Quran is a source of blessing, yet certain chapters are recited as Ruqyah.
It is deduced therefrom that it is permissible to take fees in return for reciting Ruqyah.
The Hadeeth also highlights the Companions’ mindfulness of Allah, Exalted is He, and keenness on consulting the Prophet ﷺ before availing themselves of any earnings to inquire about the relevant Laws of Islam ruling..

2280
Anas (may Allah be pleased with him) said:
The Prophet ﷺused to have Hijaamah performed on him and would never withhold the fees of any person.
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Commentary :
Hijaamah is a form of alternative medicine used to remove bad blood from the body. 
In this hadeeth, Anas (may Allah be pleased with him) stated that the Prophet ﷺ used to have Hijaamah performed on him. His saying, “would never withhold the fees of any person,” means that he ﷺpaid fees to the Hijaamah therapist. He ﷺ would never wrong others nor withhold the fees of any person. Rather, he ﷺ was the keenest on fulfilling people’s rights. The reference to the Prophet’s payment of such fees aims to refute the opinion suggesting that the earnings of the Hijaamah therapist are declared unlawfulas per the laws of Islam..

2283

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ prohibited the earnings of slave girls (through prostitution).
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Commentary :
People in the Pre-Islamic era of ignorance used to force their slave girls into prostitution and Fornication (i.e., illicit sexual intercourse), and take their earnings, and therefore Allah, Exalted is He, revealed the ayah that reads (what means): {And do not compel your slave girls to prostitution, if they desire chastity, to seek [thereby] the temporary interests of worldly life.} [Quran 24:33].
In this hadeeth, the Prophet ﷺ forbade the earnings of female slaves from prostitution, and this aims to protect the female slaves from being forced into Fornication. It also aims to protect them from unlawful earnings and all base qualities and inferior ways of earning a living..

2284
Narrated Ibn ‘Umar (may Allah be pleased with him):
The Prophet ﷺ forbade taking a price for animal copulation..

Commentary :
Islam urges people to seek good and lawful means of earning a living to the best of one’s ability, and stay away from all evil and unlawful ones.
In this hadeeth, the Prophet ﷺ forbade taking a price for animal copulation, which means charging fees for the stud's semen (i.e., hiring out a stud for copulation). The Arabic word used in the hadeeth is ‘Fahl’ (translates as stud) and is used to refer to a male animal (kept for breeding), including: horses, camels, goats, or otherwise. The transaction is conducted by hiring out a stud (for copulation) from its owner and keeping it until the female animals conceive (become pregnant) in return for fees payable to the stud’s owner, or that the owner of female animals would leave his animals with the stud’s owner until they conceive (become pregnant).
The Prophet ﷺ forbade such a transaction because of the ambiguity involved, since the benefit is not guaranteed; the copulation is not certain. The stud may not discharge semen and the female animals may not conceive. Therefore, the transaction involves Gharar (i.e., risk and uncertainty). It is also possible that the prohibition in this regard is meant to urge Muslims to embody noble morals and graciously lend the studs for copulation without charging fees to enhance animal breeding. This would indicate that such an act is the becoming attitude of Muslims towards one another, being an act of kindness that promotes the spirit of cooperation andinterdependence among Muslims.
It was narrated on the authority of Anas (may Allah be pleased with him), as recorded in Sunan Al-Tirmithee, that the Prophet ﷺ deemed it allowable (as a legal concession) to accept an honorarium rather than charging fees for the stud’s semen. This means that he ﷺ deemed it allowable for the stud’s owner to accept a gift orhonorarium for offering his stud for copulation, but not fees.
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2287
Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺsaid, "Procrastination (delay) in repaying debts by a wealthy man is an act of injustice. So, if your debt is transferred from your debtor to a rich one, you should agree."
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Commentary : Allah, Exalted is He, commanded the fulfillment of others’ (financial) rights, and warned against unlawfully consuming people's wealth. He Says (what means): {And do not consume one another's wealth unjustly.} [Quran 2:188]. Allah, Exalted is He, sternly warned against taking loans with the intention of wasting people’s wealth and refraining from repayment.
In this hadeeth, he ﷺ stated that the delay of repayment by a wealthy debtor is an act of injustice, because he can afford the repayment of his debts. Since he refrains from paying off the debt despite his financial ability, his act is an act of injustice. Afterward, the Prophet ﷺ said: “So, if your debt is transferred from your debtor to a rich one, you should agree,” meaning that if someone owes you a debt and he requested transferring his debt to a rich person (who can repay it on his behalf), the creditor is urged to accept the transfer of the due debt.
Many lessons can be deduced from this hadeeth, including that it is an act of justice by a rich debtor to postpone the repayment of his debts. However, it should be noted that this does not apply to an insolvent debtor, who cannot repay his debts, because Allah, Exalted is He, commanded a creditor to give respite to insolvent debtors. He Says (what means): {And if someone is in hardship, then [let there be] postponement until [a time of] ease.} [Quran 2:280].
It is also inferred from the hadeeth that the Laws of Islam declares the wealth of one’s fellow Muslims inviolable.
It also urges Muslims to avoid whatever may cause discord among Muslims and undermine their unity.
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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..