Ibn ‘Umar (may Allah be pleased with him) said:
When the people of Khaybar dislocated ‘Abdullah ibn ‘Umar's hands and feet, ‘Umar (may Allah be pleased with him) got up delivering a speech saying, "No doubt, Allah's Messengerﷺmade a contract with the Jews concerning their properties, and said to them, 'We allow you (to stay in your land) as long as Allah, Exalted is He, allows you.' Now ‘Abdullah ibn ‘Umar went to his land and was attacked at night, and his hands and feet were dislocated, and as we have no enemies there except those Jews, they are our enemies and the only people whom we suspect, I have made up my mind to exile them." When ‘Umar (may Allah be pleased with him) decided to carry out his decision, a son of Abee Al-Huqayq came and addressed ‘Umar, "O Commander of the Believers, will you exile us although Muhammad ﷺ allowed us to stay at our places, and made a contract with us concerning our properties, and accepted the condition of our residence in our land?" ‘Umar (may Allah be pleased with him) said, "Do you think that I have forgotten the statement of Allah's Messengerﷺ, i.e., ‘What will your condition be when you are expelled from Khaybar and your camel will be carrying you night after night?’ The Jew replied, "That was a joke made by Aboo Al-Qaasim." ‘Umar (may Allah be pleased with him) said, "O the enemy of Allah! You are telling a lie!" ‘Umar (may Allah be pleased with him) then expelled them and paid them the price of their properties in the form of fruits, money, camel saddles, ropes …etc.”
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Commentary :
The Jews inside and outside Al-Madeenah continued to scheme against the Muslims and break their covenants with the Prophet ﷺ during his lifetime and with his Companions (may Allah be pleased with them) after his death. The Prophet ﷺ evacuated the Jews of Banee Al-Nadheer and Banee Qaynuqaa‘, then the Caliph ‘Umar ibn Al-Khattaab (may Allah be pleased with him) evacuated the Jews of Khaybar, as stated in this hadeeth. Khaybar is a town located north of Al-Madeenah on the route to Shaam, 95 miles (153 km) from Al-Madeenah.
The Prophet ﷺ made an agreement with the Jews of Khaybar concerning their properties, allowing them to keep them in return for paying the Jizyah (i.e., head tax on non-Muslim citizens living under the protection of Muslim rule). He ﷺ agreed for them to work in their farms in Al-Madeenah in return for a specified share of the yield. During the Caliphate of ‘Umar (may Allah be pleased with him), the people of Khaybar insidiously attacked ‘Abdullah ibn ‘Umar (may Allah be pleased with him)and dislocated his hands and feet when he went to them. ‘Umar (may Allah be pleased with him) delivered a speech and informed the people of what had happened to his son at the hands of some unknown people in Khaybar and underlined that they had no enemies there except those Jews, which made them the prime suspects. He (may Allah be pleased with him) stated that he (may Allah be pleased with him)had decided that exiling them from Al-Madeenah was the best solution. When ‘Umar (may Allah be pleased with him) decided to carry out his decision, a son of Abee Al-Huqayq, their chief and leader, came and addressed ‘Umar, "O Commander of the Believers, will you exile us although Muhammad ﷺ allowed us to stay at our places,” meaning made an agreement and covenant with us to stay in Al-Madeenah and take care of our properties, i.e., made a contract with us to stay and work in our farms. ‘Umar (may Allah be pleased with him) said, "Do you think that I have forgotten the statement of Allah's Messengerﷺ, i.e., ‘What will your condition be when you are expelled from Khaybar and your camel will be carrying you night after night?’ The Jew replied, "That was a joke made by Aboo Al-Qaasim." He (may Allah be pleased with him) meant that the Prophet ﷺ did not actually mean it and was merely joking. ‘Umar (may Allah be pleased with him) said, "O enemy of Allah! You are telling a lie." ‘Umar (may Allah be pleased with him) then expelled them out of Al-Madeenah, and paid them the price of their properties in the form of fruits, money, camel saddles, ropes, etc.
It should be noted that ‘Umar (may Allah be pleased with him) did not request the Qisaas (i.e., retribution) from the Jews for what had befallen his son, because he (may Allah be pleased with him) was attacked at night while he was sleeping, and therefore was not able to identify the attackers.
It is deduced from the hadeeth that it is permissible to conduct a Musaaqaah (i.e., a share tenancy or partnership in the yield of trees) transaction, whereby the landowner hires a worker to water his land and take care of it in return for a fixed share of the produce..

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Al-Miswar ibn Makhramah and Marwaan (whose narrations attest each other) narrated that Allah's Messengerﷺ set out on a journey, at the time of Al-Hudaybiyah (treaty), and when they proceeded for a distance, he ﷺ said, "Khaalid ibn Al-Waleed leading the cavalry of Quraysh constituting the front of the army, is at a place called Al-Ghameem, so take the way on the right." By Allah, Khaalid did not perceive the arrival of the Muslims till the dust arising from the march of the Muslim army reached him, and then he turned back hurriedly to inform Quraysh. The Prophet ﷺwent on advancing till he reached the Thaniyah (i.e., a mountainous pathway) through which one would go to them (i.e., the people of Quraysh). The she-camel of the Prophet ﷺ sat down. People tried their best to urge the she-camel to get up but in vain, so they said, "Al-Qaswaa’ (i.e., the she-camel's name) has become stubborn! Al-Qaswaa’ has become stubborn!" The Prophet ﷺ said, "Al-Qaswaa’ has not become stubborn, for stubbornness is not her habit, but she was stopped by Him Who stopped the elephant." Then he ﷺ said, "By the Name of Him in Whose Hands my soul is, if they (i.e., the polytheists of Quraysh) ask me anything which will involve horning the sanctity of Allah’s ordinances, I will grant it to them." The Prophet ﷺ then rebuked the she-camel and she got up. He ﷺchanged his way till he dismounted at the farthest end of Al-Hudaybiyah at a pit (i.e., well) containing a little water which people used in small amounts, and in a short while they used up all its water and complained to Allah's Messengerﷺ of thirst. The Prophet ﷺ took an arrow out of his arrow-case and ordered them to put the arrow in that pit. By Allah, the water started and continued sprouting out till all people quenched their thirst and returned with satisfaction. While they were still in that state, Budayl ibn Warqaa’ Al-Khuzaa‘ee came with some people from his tribe Khuzaa‘ah, and they were the advisers of Allah's Messengerﷺ who would keep no secret from him and were from the people of Tihaamah. Budayl said, "I left Ka‘b ibn Luayy and ‘Aamir ibn Luayy camping at the profuse water (i.e., well) of Al-Hudaybiyah and they had milch camels (or their women and children) with them, and will wage war against you, and will prevent you from visiting the Ka‘bah." Allah's Messengerﷺ said, "We have not come to fight anyone, but to perform ‘Umrah. No doubt, the war has weakened Quraysh and they have suffered great losses, so if they wish, I will conclude a truce with them, during which they should refrain from interfering between me and people (i.e., the Arab disbelievers from other tribes), and if I have victory over those disbelievers, Quraysh will have the option to embrace Islam as the others, if they wish; they will at least get strong enough to fight. But if they do not accept the truce, by Allah in Whose Hands my life is, I will fight them defending my cause till I get killed, but (I am sure) Allah, Exalted is He, will definitely make His Cause victorious." Budayl said, "I will inform them of what you have said." So, he set off till he reached Quraysh and said, "We have come from that man (i.e., Muhammadﷺ) whom we heard saying something which we will disclose to you if you should like." Some fools among Quraysh shouted that they were not in need of such information, but the wiser ones among them said, "Relate what you heard him saying." Budayl said, "I heard him saying such-and-such," relating what the Prophet ﷺ had told him. ‘Urwah ibn Mas‘ood got up and said, "O people! Are not you the sons? They said, "Yes." He added, "Am I not the father?" They said, "Yes." He said, "Do you mistrust me?" They said, "No." He said, "Do not you know that I invited the people of ‘Ukaadh for your help, and when they refused, I brought my relatives and children and those who obeyed me (to help you)?" They said, "Yes." He said, "Well, this man (i.e., the Prophet ﷺ) has offered you a reasonable proposal, you should better accept it and allow me to meet him." They said, "You may meet him." So, he went to the Prophet ﷺand started talking to him. The Prophet ﷺ told him almost the same as he had told Budayl. Then ‘Urwah said, "O Muhammad! Will not you feel any scruple in extirpating your own people? Have you ever heard of anyone amongst the Arabs extirpating his relatives before you? On the other hand, if the reayah should happen, (nobody will aid you, for) by Allah, I do not see (with you) dignified people, but only people from various tribes who would run away leaving you alone." Hearing that, Aboo Bakr (may Allah be pleased with him) verbally abused him and said, "Do you say that we would run and leave the Prophet ﷺ alone?" ‘Urwah said, "Who is that man?" People said, "He is Aboo Bakr." ‘Urwah said to Aboo Bakr (may Allah be pleased with him), "By Him in Whose Hands my life is, were it not for the favor which you did to me and for which I did not compensate you, I would have retorted on you!" ‘Urwah kept on talking to the Prophet ﷺ and seizing his beard as he was talking while Al-Mugheerah ibn Shu‘bah (may Allah be pleased with him) was standing near the head of the Prophet ﷺ, holding a sword and wearing a helmet. Whenever ‘Urwah stretched his hand towards the Prophet’s beard, Al-Mugheerah (may Allah be pleased with him) would hit his hand with the handle of the sword and say (to ‘Urwah), “Remove your hand from the beard of Allah's Messenger ﷺ.” ‘Urwah raised his head and asked, "Who is that?" People said, "He is Al-Mugheerah ibn Shu‘bah." ‘Urwah said, "O treacherous! Am I not doing my best to prevent evil consequences of your treachery?" Before embracing Islam, Al-Mugheerah was in the company of some people. He killed them and took their property and came (to Al-Madeenah) to embrace Islam. The Prophet ﷺ said (to him, "As regards to your Islam, I accept it, but as for the property I do not take anything of it. (As it was treacherously taken). ‘Urwah then started looking at the Companions of the Prophet ﷺ. By Allah, whenever Allah's Messengerﷺ spat, the spittle would fall in the hand of one of them (i.e., the Companions) who would rub it on his face and skin; if he ﷺordered them, they (may Allah be pleased with them)would carry his orders immediately; if he ﷺperformed ablution, they (may Allah be pleased with them)would struggle to take (a share of) the leftover water (from one another); and when they spoke to him, they would lower their voices and would not look at his face constantly out of reverence. ‘Urwah returned to his people and said, "O people! By Allah, I have been to the kings and to Caesar, Khosrau and Al-Najaashee, yet I have never seen any of them respected by his courtiers as much as Muhammad is respected by his companions. By Allah, if he spat, the spittle would fall in the hand of one of them (i.e., the Companions) who would rub it on his face and skin; if he ordered them, they would carry out his order immediately; if he performed ablution, they would struggle to take (a share of) the leftover water (from one another); and when they spoke, they would lower their voices and would not look at his face constantly out of reverence." ‘Urwah added, "No doubt, he has presented to you a good reasonable offer, so please accept it." A man from the tribe of Banee Kinaanah said, "Allow me to go to him," and they allowed him, and when he approached the Prophet ﷺ and his Companions (may Allah be pleased with them), he ﷺ said, "He is so-and-so who belongs to the tribe that highly respects the Budn (i.e., camels offered as animal sacrifices). So, bring the Budn in front of him." The Budn were brought before him and people (Muslims) received him while they were reciting Talbiyah (i.e., a devotional prayer recited by pilgrims). When he saw that scene, he said, "Glorified be Allah! It is not fair to prevent these people from visiting the Ka‘bah." When he returned to his people, he said, 'I saw the Budn garlanded (with colored knotted ropes) and marked (with stabs on their backs). I do not think it is advisable to prevent them from visiting the Ka‘bah." Another person called Mikraz ibn Hafs got up and sought their permission to go to Muhammad ﷺ, and they allowed him, too. When he approached Muslims, the Prophet ﷺsaid, "Here is Mikraz and he is a vicious man." Mikraz started talking to the Prophet ﷺ and as he was talking, Suhayl ibn ‘Amr came. When Suhayl ibn ‘Amr came, the Prophet ﷺsaid, "Now the matter has become easy." Suhayl said to the Prophet ﷺ, "Please conclude a peace treaty with us." So, the Prophet ﷺ called a scribe and said to him, "Write down: By the Name of Allah, The Entirely Merciful, The Especially Merciful." Suhayl said, "As for the ‘Entirely Merciful,' by Allah, I do not know what it means. So, write instead: ‘By Your Name, O Allah,’ as you used to write previously." Muslims said, "By Allah, we will not write except: ‘By the Name of Allah, The Entirely Merciful, The Especially Merciful.’" The Prophet ﷺsaid, "Write instead: ‘By Your Name, O Allah.’" Then he ﷺ dictated, "This is the peace treaty which Muhammad, Allah's Messengerﷺ has concluded." Suhayl said, "By Allah, if we knew that you are Allah's Messenger, we would prevent you from visiting the Ka‘bah, and would not fight you. So, write instead: "Muhammad ibn ‘Abdullah." The Prophet ﷺsaid, "By Allah! I am the Messenger of Allah even if you, people, do not believe me. Write instead: ‘Muhammad ibn ‘Abdullah.’" (Al-Zuhree said, "The Prophet ﷺ accepted all those things, as he ﷺhad already said that he would accept everything they would demand if it involves honoring the sanctity of Allah’s Ordinances (i.e., by letting him and his Companions perform ‘Umrah and abstain from fighting.)" The Prophet ﷺ said to Suhayl, "On the condition that you allow us to visit the House (i.e., Ka‘bah) so that we may perform Tawaaf (i.e., circumambulation) around it." Suhayl said, "By Allah, we will not (allow you this year), so as not to give a chance to the Arabs to say that we have yielded to you, but we will allow you next year." So, the Prophet ﷺ got that written down. Then Suhayl said, "We also stipulate that you should return to us whoever comes to you from our people, even if he had embraced your religion." Muslims said, "Glorified be Allah! How will such person be returned to the pagans after he has become a Muslim? While they were in this state Aboo Jandal ibn Suhayl ibn ‘Amr (may Allah be pleased with him) came from the valley of Makkah staggering with his fetters and fell down amongst the Muslims. Suhayl said, "O Muhammad! This is the very first term with which we make peace with you (i.e., you shall return Aboo Jandal to me)." The Prophet ﷺ said, "The peace treaty has not been written yet." Suhayl said, "I will never allow you to keep him." The Prophet ﷺ said, "Yes, you will." He said, "I will not!” Mikraz said, "We allow you (to keep him)." Aboo Jandal (may Allah be pleased with him) said, "O Muslims! Will I be returned to the pagans though I have come as a Muslim? Do not you see how much I have suffered?" Aboo Jandal (may Allah be pleased with him) had been tortured severely for the Cause of Allah (at the hands of the polytheists of Quraysh). ‘Umar ibn Al-Khattaab (may Allah be pleased with him)said, "I went to the Prophet ﷺ and said, 'Are not you truly the Messenger of Allah ﷺ?' The Prophet ﷺ said, 'Yes, indeed.' I said, 'Is not our cause just and the cause of the enemy unjust?' He ﷺ said, 'Yes.' I said, 'Then why should we compromise our religion?' He ﷺ said, 'I am Allah's Messenger and I do not disobey Him, and He will make me victorious.' I said, 'Did not you tell us that we would go to the Ka‘bah and perform Tawaaf around it?' He ﷺ said, 'Yes, but did I tell you that we would visit the Ka‘bah this year?' I said, 'No.' He ﷺ said, 'So you will visit it and perform Tawaaf around it.' ‘Umar (may Allah be pleased with him) further said, "I went to Aboo Bakr (may Allah be pleased with him) and said, 'O Aboo Bakr! Is not he truly Allah's Prophet?' He replied, 'Yes.' I said, 'Then why should we compromise our religion?' He (may Allah be pleased with him) said, 'Indeed, he is Allah's Messengerﷺ and he does not disobey his Lord, and He will make him victorious. Adhere to his commands, by Allah, he is on the right (path).' I said, 'Was he ﷺ not telling us that we would go to the Ka‘bah and perform Tawaaf around it?' He (may Allah be pleased with him) said, 'Yes, but did he ﷺ tell you that you would go to the Ka‘bah this year?' I said, 'No.' He (may Allah be pleased with him) said, "You will go to Ka‘bah and perform Tawaaf around it." (Al-Zuhree said, "In this regard, ‘Umar (may Allah be pleased with him)said, 'I performed many good deeds as expiation for the improper questions I asked them.'") When the writing of the peace treaty was concluded, Allah's Messengerﷺ said to his Companions (may Allah be pleased with them), "Get up, slaughter your sacrifices, and get your head shaved." By Allah, none of them got up, and the Prophet ﷺ repeated his order thrice. When none of them got up, he ﷺ left them and went to Umm Salamah (may Allah be pleased with her) and told her of people's attitudes towards him. Umm Salamah (may Allah be pleased with her) said, "O Messenger of Allah ﷺ! Do you want your order to be carried out? Go out and do not say a word to anybody till you have slaughtered your sacrifice and call for your barber to shave your head." So, the Prophet ﷺ went out and did not talk to anyone of them till he did that, i.e., slaughtered the animal sacrifice and called for his barber who shaved his head. Seeing that, the Companions (may Allah be pleased with them)got up, slaughtered their animal sacrifices, and started shaving the heads of one another, and there was so much rush that there was a danger of killing each other (out of distress). Then some believing women came (to the Prophet ﷺ, and Allah, Exalted is He, revealed the following ayah (which means): {O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them. But give the disbelievers what they have spent. And there is no blame upon you if you marry them when you have given them their due compensation. And hold not to marriage bonds with disbelieving women …} [Quran 60:10] ‘Umar (may Allah be pleased with him) then divorced two wives of his as they were disbelievers. Later on, Mu‘aawiyah ibn Abee Sufyaan married one of them, and Safwaan ibn Umayyah married the other. When the Prophet ﷺreturned to Al-Madeenah, Aboo Baseer (may Allah be pleased with him), a new Muslim convert from Quraysh came to him. The disbelievers sent in his pursuit two men who said (to the Prophet ﷺ, ‘Abide by the promise you gave us." So, the Prophet ﷺ handed him over to them. They took him out (of Al-Madeenah) till they reached Dhul-Hulayfah where they dismounted to eat some dates they had with them. Aboo Baseer (may Allah be pleased with him) said to one of them, "By Allah, O so-and-so, I see you have a fine sword." The other drew it out (of the scabbard) and said, "By Allah, it is very fine and I have tried it many times." Aboo Baseer (may Allah be pleased with him) said, "Let me have a look at it." When the other gave it to him, he hit him with it till he died, and his companion ran away till he came to Al-Madeenah and entered the Mosque running. When Allah's Messengerﷺ saw him, he said, "This man appears to have been frightened." When he reached the Prophet ﷺ, he said, "My companion has been murdered and I would be next." Aboo Baseer (may Allah be pleased with him) came and said, "O Allah's Messengerﷺ, by Allah, He has made you fulfill your obligation towards them as you returned me to them (i.e., the disbelievers of Quraysh), but Allah, Exalted is He, has saved me from them." The Prophet ﷺsaid, "Woe to his mother! What an excellent war kindler he would be, should he only have supporters!" When Aboo Baseer (may Allah be pleased with him) heard that he understood that the Prophet ﷺ would return him to them again, so he set off till he reached the seashore. Aboo Jandal ibn Suhayl got himself released from them (i.e., the disbelievers) and
oined Aboo Baseer (may Allah be pleased with them). So, whenever a man from Quraysh embraced Islam, he would follow Aboo Baseer till they formed a strong group. By Allah, whenever they heard of a caravan of Quraysh heading towards Shaam, they stopped it, attacked and killed them (i.e., the disbelievers) and took their properties. The people of Quraysh sent a message to the Prophet ﷺrequesting him, for the Sake of Allah and their kith and kin, to send for (i.e., Aboo Baseer and his companions) promising that whoever (amongst them) came to the Prophet ﷺwould be secure. So, the Prophet ﷺ sent for them and Allah, Exalted is He, revealed the following ayaat (which mean): {And it is He who withheld their hands from you and your hands from them within [the area of] Makkah after He caused you to overcome them. And ever is Allah of what you do, Seeing … When those who disbelieved had put into their hearts chauvinism - the chauvinism of the time of ignorance…} [Quran 48:24-26] Their prejudice and haughtiness were the reason they did not acknowledge (i.e., write in the treaty) that he (i.e., Muhammad ﷺ) was the Prophet of Allah and refused to write: "In the Name of Allah, The Entirely Merciful, The Especially Merciful,” and prevented them (i.e., Muslims) from visiting the House (the Ka‘bah)..

Commentary :
The Treaty of Al-Hudaybiyah was described as a conquest by Allah, Exalted is He, because it had very fruitful outcomes for Islam and Muslims, and many Laws of Islam provisions were prescribed during that period, fostering ease and facilitation for Muslims.
In this hadeeth, Al-Miswar ibn Makhramah (may Allah be pleased with him) and the Taabi’ee (a Muslim who saw at least one of the Companions) Marwaan ibn Al-Hakam narrated that Allah's Messengerﷺ and his Companions (may Allah be pleased with them) set out on a journey, at the time of Al-Hudaybiyah (treaty) in 6 A.H. When they had proceeded for a distance, he ﷺ said, "Khaalid ibn Al-Waleed,” who was then a disbeliever, “leading the cavalry of Quraysh constituting the front of the army, is at a place called Al-Ghameem,” a valley near Hijaaz between Makkah and Al-Madeenah, about (60 km) from Makkah, “so take the way on the right." Khaalid was leading the vanguard of Quraysh’s army to investigate the situation of their enemy (i.e., Muslims). The Prophet ﷺ commanded the Muslims to take the way on the right to distance themselves from the way taken by Khaalid and his soldiers. Khaalid did not perceive the arrival of the Muslims till the dust arising from the march of the Muslim army reached him, and then he turned back hurriedly to warn Quraysh that the Prophet ﷺ was approaching Makkah. The Prophet ﷺwent on advancing till he reached the Thaniyah (i.e., a mountainous pathway) through which one would reach the people of Quraysh. It was said that the Thaniyah was an area located between Makkah and Al-Madeenah on the way of Al-Hudaybiyah and it was the customarily chosen path to reach Makkah. The she-camel of the Prophet ﷺ sat down. People tried their best to urge the she-camel to get up and continue walking, but in vain. They said, "Al-Qaswaa’ (i.e., the she-camel's name) has become stubborn! Al-Qaswaa’ has become stubborn!" Meaning that the she-camel stubbornly refrained from walking. The Prophet ﷺ said, "Al-Qaswaa’ has not become stubborn, for stubbornness is not her habit, but she was stopped by Him Who stopped the elephant." The Prophet ﷺ was referring to the elephant of Abrahah Al-Habashee when he came to demolish the Ka‘bah and Allah, Exalted is He, prevented him access to Makkah by causing his elephant to stop moving, and this was exactly what happened to the she-camel.
Afterward, he ﷺ swore by Allah, Exalted is He, that he ﷺ would agree to whatever the disbelievers of Quraysh should ask for to avoid fighting them out of reverence for Makkah and the Ka‘bah, considering the sacredness of the land and gravity of violating Allah’s Ordinances. The Prophet ﷺ then rebuked the she-camel and she got up. He ﷺchanged his way (i.e., instead of marching towards Makkah, and turned) till he dismounted at the farthest end of Al-Hudaybiyah at a pit (i.e., well) containing a small quantity of water which the people used in small amounts.In a short while people used up all its water and then complained to Allah's Messengerﷺ of thirst. The Prophet ﷺ took an arrow out of his arrow-case and ordered them to put the arrow in that pit. By Allah, the water started and continued flowing out till all the people quenched their thirst and returned with satisfaction. This was one of the miracles performed by the Prophet ﷺ and the signs of his prophethood.
While people were in such a state, Budayl ibn Warqaa’ Al-Khuzaa‘ee came with some people from his tribe, Khuzaa‘ah, and they were the advisers of Allah's Messengerﷺ who would keep no secret from him.They also belonged to the people of Tihaamah, which referred to Makkah and the surrounding towns and cities. Budayl said, "I left Ka‘b ibn Luayy and ‘Aamir ibn Luayy camping at the profuse water (i.e., well) of Al-Hudaybiyah and they had milch camels (or their women and children) with them, and will wage war against you, and will prevent you from visiting the Ka‘bah." Budayl made mention of these two names as reference to the disbelievers of Quraysh in general, because all the disbelievers of Quraysh in Makkah could be traced back to these two men. He meant that they camped near the well of Al-Hudaybiyah where there was a large quantity of water. He stated that the disbelievers of Quraysh brought along their milch she-camels or their women and children, indicating their readiness to deny the Prophet ﷺ access to Makkah even if they had to fight the Muslims. Allah's Messengerﷺ clarified to him that they had merely come to perform ‘Umrah and had no intention of fighting them, and urged Quraysh to get out of their way, especially since the war had weakened them and they had suffered great losses. He ﷺ proposed that Quraysh should conclude a truce with the Muslims, during which they should refrain from interfering between the Prophet ﷺ and the Arab disbelievers from other tribes. He ﷺ said, “If I have victory over those disbelievers, Quraysh will have the option to embrace Islam as the others, if they wish;” meaning that if the Prophet ﷺ triumphed over the rest of the Arab disbelievers, Quraysh would be given the chance to follow him and embrace Islam like the others, or retain their peace treaty and truce with him, and in both cases, they would at least sparethemselves fighting and taste some relief. He ﷺ then swore by Allah, Exalted is He, that if they did not accept the truce, he ﷺ would fight them defending his cause till he ﷺ would be killed, and added, “… but (I am sure) Allah, Exalted is He, will definitely make His Cause victorious,” and inevitably grant him triumph.
Budayl ibn Warqaa’ (may Allah be pleased with him) said that he would inform Quraysh of what he ﷺ said and his offer. He set off till he reached Quraysh and informed them that he had a message from the Prophet ﷺ. He told them of the offer, but some fools among Quraysh shouted that they did not need to hear such an offer. However, the wise people among them asked him to relate what he had heard the Prophet ﷺ saying and he did. Thereupon, ‘Urwah ibn Mas‘ood got up and said, "O people! Are not you the sons? They said, "Yes." He added, "Am I not the father?" They said, "Yes." He meant to highlight his care and compassion for them, and the sincerity of his advice for them, comparing it to that of a father’s advice for his own child.
He added, "Do you mistrust me?" They said, "No." He said, "Do not you know that I invited the people of ‘Ukaadh,” a marketplace near Makkah, “for your help,” meaning to fight in support of Quraysh, “and when they refused, I brought my relatives and children and those who obeyed me (to help you)?” He was trying to urge them to accept his request to meet with the Prophet ﷺ after he liked his (reasonable) proposal related by Budayl. They allowed him to meet the Prophet ﷺ and he started talking to him. The Prophet ﷺ told him almost the same as he had told Budayl. Thereupon, ‘Urwah said, "O Muhammad! Will not you feel any scruple in extirpating your own people?” He was referring to the people of Quraysh. He added, “Have you ever heard of anyone amongst the Arabs extirpating his relatives before you? On the other hand, if the reayah should happen, (nobody will aid you, for) by Allah, I do not see (with you) dignified people, but only people from various tribes who would run away leaving you alone." He meant that were Quraysh to defeat the Muslims, they would inevitably flee and leave the Prophet ﷺ alone since they belonged to various tribes. Hearing that, Aboo Bakr (may Allah be pleased with him) verbally abused him, in response to his offensive claim that the Companions (may Allah be pleased with them) should flee and leave the Prophet ﷺ. He (may Allah be pleased with him) said, "Do you say we would flee and leave the Prophet ﷺ alone?" ‘Urwah said, "Who is that man?" People said, "He is Aboo Bakr." ‘Urwah recalled a favor that Aboo Bakr (may Allah be pleased with him) had done for him, which he had not yet reciprocated. Therefore, he refrained from retorting and abusing him back. He said to Aboo Bakr (may Allah be pleased with him), "Were it not for the favor which you did to me and for which I did not compensate you, I would have retorted to you." ‘Urwah kept on talking to the Prophet ﷺ and seizing the Prophet's beard as he was talking, and this was customarily acceptable by Arabs as a non-verbal gesture indicative of endearment. Meanwhile, Al-Mugheerah ibn Shu‘bah (may Allah be pleased with him) was standing near the head of the Prophet ﷺ, holding a sword and wearing a helmet. Whenever ‘Urwah stretched his hand towards the Prophet’s beard, Al-Mugheerah (may Allah be pleased with him) would hit his hand with the handle of the sword and say (to ‘Urwah, who could not recognize him), "Remove your hand from the beard of Allah's Messenger ﷺ.” ‘Urwah raised his head and asked, "Who is that?" People said, "He is Al-Mugheerah ibn Shu‘bah." On that, ‘Urwah recalled his treacherous act, and said "O treacherous! Am I not doing my best to prevent evil consequences of your treachery?" ‘Urwah was his paternal uncle, and Al-Mugheerah, before embracing Islam, was once in the company of some people. He killed them and took their property and went (to Al-Madeenah) to embrace Islam. His uncle continued to pay the compensation of his treacherous act to their people. The Prophet ﷺ said about Al-Mugheerah’s act, "As regards your Islam, I accept it, but as for the property I do not take anything of it. (As it was treacherously taken).” He ﷺ meant that he accepted his Islam, but rejected such usurped property that was insidiously seized by him.
‘Urwah then started looking at the Companions of the Prophet ﷺ and observed how they treated him. He listed some of his observations about the relationship between the Prophet ﷺ and his Companions (may Allah be pleased with them). For instance, whenever Allah's Messengerﷺ spat, the spittle would fall in the hand of one of the Companions (may Allah be pleased with them), who would rub it on his face and skin. Whenever he ﷺ ordered them, they (may Allah be pleased with them) would comply immediately and fulfill his needs. If he ﷺ performed ablution, the Companions (may Allah be pleased with them) would vie with one another to take the leftover water. Whenever they spoke to the Prophet ﷺ, they would lower their voices and, out of reverence, would not stare at his face constantly.
‘Urwah returned to his people and reported to them his encounter with the Prophet ﷺ and their discussions. He started his talk by expressing his deep admiration and amazement at the relationship between the Prophet ﷺ and his Companions (may Allah be pleased with them). He even stated that the Companions’ reverence to the Prophet ﷺ was much greater that the reverence shown to the kings, Caesar, Khosrau, and Al-Najaashee that he had witnessed firsthand. He then underlined the difference he observed saying, “… yet I have never seen any of them respected by his courtiers as much as Muhammad is respected by his companions.” Afterward, he related to them some of his observations, emphasized that his proposal was reasonable, and urged Quraysh to accept it. After hearing ‘Urwah out, a man from the tribe of Banee Kinaanah said, "Allow me to go to him," and they allowed him, and when he approached the Prophet ﷺ and his Companions (may Allah be pleased with them), he ﷺ said, "He is so-and-so who belongs to the tribe that highly respects the Budn (i.e., camels offered as animal sacrifices). So, bring the Budn in front of him." The Prophet ﷺ recognized the man and knew his tribe. It was said that this man was named Al-Hulays ibn ‘Alqamah Al-Haarithee. These people highly respected the sacrificial camels and cows and believed that it was unlawful to eat from their meat because they were offerings and gifts to the Sacred House. The Prophet ﷺ wanted to send these camels before them to prove to him that he ﷺ really intended to perform ‘Umrah and did not have any intention to fight. The Companions (may Allah be pleased with them) drove the Budn before him and the Muslims received him while reciting Talbiyah (i.e., a devotional prayer recited by pilgrims). When he saw that scene, he said, "Glorified be Allah! It is not fair to prevent these people from visiting the Ka‘bah," meaning that no one should deny the Prophet ﷺ and his Companions (may Allah be pleased with them) access to the Ka‘bah to perform ‘Umrah. When he returned to his people, he said, 'I saw the Budn garlanded (with colored knotted ropes) and marked (with stabs on their backs). This was customarily done to distinguish the camels offered as animal sacrifices from others.
Afterward, Mikraz ibn Hafs also sought their permission to go to Muhammad ﷺ, and they allowed him, too. When he approached the Muslims, the Prophet ﷺsaid, "Here is Mikraz and he is a vicious man." Mikraz started talking to the Prophet ﷺ and as he was talking, Suhayl ibn ‘Amr came. When Suhayl ibn ‘Amr came, the Prophet ﷺsaid, "Now the matter has become easy." Suhayl asked the Prophet ﷺ to conclude a peace treaty and truce with Quraysh. Therefore, the Prophet ﷺ called for his scribe, ‘Alee ibn Abee Taalib (may Allah be pleased with him), and said to him, "Write down: ‘By the Name of Allah, The Entirely Merciful, The Especially Merciful.’" Suhayl objected, saying, "As for the ‘Entirely Merciful,' by Allah, I do not know what it means. So, write instead: ‘By Your Name, O Allah,’ as you used to write previously." The Prophet ﷺ used to open his agreements with that phrase in the early days of Islam. The Companions (may Allah be pleased with them) objected, but the Prophet ﷺ approved it and asked his scribe to write down instead, “By Your Name, O Allah.’ Then he ﷺ dictated, "This is the peace treaty which Muhammad, Allah's Messengerﷺ has concluded." Suhayl objected again and said, "By Allah, if we knew that you are Allah's Messenger, we would not prevent you from visiting the Ka‘bah, and would not fight you. So, write instead: ‘Muhammad ibn ‘Abdullah.’” The Prophet ﷺsaid, "By Allah! I am the Messenger of Allah even if you people, do not believe me. Write instead: ‘Muhammad ibn ‘Abdullah.’" In fact, the Prophet ﷺ accepted all those things, as he ﷺ had already said that he would accept everything they would demand if it meant revering the sanctity of Allah’s Ordinances (i.e., by avoiding fighting in the sanctuary). The Prophet ﷺ said to Suhayl, "On the condition that you allow us to visit the House (i.e., Ka‘bah) so that we may perform Tawaaf (i.e., circumambulation) around it." Suhayl agreed, but stipulated that they should return to Al-Madeenah and come back the following year so as not to give a chance to the Arabs to say that Quraysh had yielded to the Prophet ﷺ and were forced into it, and the Prophet ﷺ agreed. They also stipulated that the Prophet ﷺ should return to them whoever came to him from Quraysh to embrace Islam. The Muslims objected and said, “Glorified be Allah! How will such a person be returned to the pagans after he has become a Muslim?” While they were in this state, Aboo Jandal ibn Suhayl ibn ‘Amr (may Allah be pleased with him) came from the valley of Makkah staggering with his fetters and fell down amongst the Muslims. Upon seeing him, Suhayl said, "O Muhammad! This is the very first term with which we make peace with you (i.e., you shall return Aboo Jandal to me)." The Prophet ﷺ said, "The peace treaty has not been written yet." Suhayl said, "I will never allow you to keep him." The Prophet ﷺ eventually accepted that term provided that they should exclude Aboo Jandal (may Allah be pleased with him) and asked Suhayl to exclude him, but he refused. They negotiated it and Mikraz, who attended the meeting, interfered and said, "We allow you (to keep him)." However, the following statement made by Aboo Jandal (may Allah be pleased with him) indicated that Suhayl refused and that the Prophet ﷺ returned him. Aboo Jandal (may Allah be pleased with him)exclaimed, "O Muslims! Will I be returned to the pagans though I have come as a Muslim? Do not you see how much I have suffered?" Aboo Jandal (may Allah be pleased with him) had been tortured severely for the Cause of Allah (at the hands of the polytheists of Quraysh).
‘Umar ibn Al-Khattaab (may Allah be pleased with him) exclaimed at the Prophet’s stance and such unfair terms that seemed against the interests of Muslims. He (may Allah be pleased with him) went to the Prophet ﷺ and said, “Are not you truly the Messenger of Allah ﷺ?' The Prophet ﷺ said, 'Yes, indeed.' He (may Allah be pleased with him) said, 'Is not our cause just and the cause of the enemy unjust?' He ﷺ said, 'Yes.' He (may Allah be pleased with him) said, 'Then why should we compromise our religion?' The Prophet ﷺ said, 'I am Allah's Messenger and I do not disobey Him, and He will make me victorious.' He (may Allah be pleased with him) said, 'Did not you tell us that we would go to the Ka‘bah and perform Tawaaf around it?' He ﷺ said, 'Yes, but did I tell you that we would visit the Ka‘bah this year?' He (may Allah be pleased with him) said, 'No.' He ﷺ said, 'So you will visit it and perform Tawaaf around it.' ‘Umar went to Aboo Bakr (may Allah be pleased with them) and said to him the same, and he replied, ‘Indeed, he is Allah's Messengerﷺ and he does not disobey his Lord, and He will make him victorious. Adhere to his commands, by Allah, he is on the right (path).’ He (may Allah be pleased with him) urged ‘Umar to comply with the Prophet’s command, for he ﷺ was acting incompliance with the divine revelation, and was aided by Allah, Exalted is He. ‘Umar (may Allah be pleased with him) said, “I performed many good deeds as expiation for the improper questions I asked them,” meaning to atone for his inappropriate attitude towards the Prophet ﷺ in that incident.
When the writing of the peace treaty was concluded, Allah's Messengerﷺ said to his Companions (may Allah be pleased with them), "Get up, slaughter your sacrifices, and get your head shaved." However, none of them complied, and the Prophet ﷺ repeated his order thrice. It seems that they delayed their compliance with the command, hoping that the divine revelation should come to annul this peace treaty so that they could perform the ‘Umrah.
When none of them got up, he ﷺ went to Umm Salamah (may Allah be pleased with her) and complained to her of the Companions’ attitude towards him and their refusal to comply. Umm Salamah (may Allah be pleased with her) advised the Messenger of Allah ﷺ to go out without saying a word to anybody till he had slaughtered the animal sacrifice and called for the barber to shave his head. He ﷺ approved her opinion and acted upon her advice. Seeing that, the Companions (may Allah be pleased with them)followed his example,got up, slaughtered their animal sacrifices, and started shaving the heads of one another, and there was so much rush that there was a danger of killing each other (out of distress). They (may Allah be pleased with them) were very distressed that they were denied access to the Sacred House and prevented from performing ‘Umrah, and also because seeing the Prophet ﷺ doing so meant that the command was final, and that no divine revelation was revealed to annul the peace treaty and its unfair terms.Also, they had delayed their compliance with the Prophet’s command to slaughter their animal sacrifices and shave their heads earlier.
Afterward, some believing women came (to the Prophet ﷺ, after the conclusion of the peace treaty. Allah, Exalted is He, revealed the following ayah (which means): {O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them. But give the disbelievers what they have spent. And there is no blame upon you if you marry them when you have given them their due compensation. And hold not to marriage bonds with disbelieving women …} [Quran 60:10]. The ayah meant that Allah, Exalted is He, commanded the Prophet ﷺ to accept the women who should come to him (to embrace Islam) after testing them to ensure their sincere intentions, and that he ﷺ must not return the believing women to the disbelievers.The believers were also enjoined to divorce their disbelieving wives. ‘Umar (may Allah be pleased with him) divorced two wives of his, for they were disbelievers. Mu‘aawiyah ibn Abee Sufyaan married one of them, and Safwaan ibn Umayyah married the other.
When the Prophet ﷺreturned to Al-Madeenah, Aboo Baseer (may Allah be pleased with him), a new Muslim convert from Quraysh came to him. The disbelievers sent in his pursuit two men who reminded the Prophet ﷺ of the agreement they had to return whoever went to join the Prophet ﷺ from Quraysh. So, the Prophet ﷺ handed him over to them. They took him out (of Al-Madeenah) till they reached Dhul-Hulayfah, where they dismounted to eat some dates they had with them. Aboo Baseer (may Allah be pleased with him) seized the opportunity and deceived them by saying to one of them, "By Allah, O so-and-so, I see you have a fine sword." The other drew it out (of the scabbard) and started praising it. Aboo Baseer (may Allah be pleased with him) said, "Let me have a look at it." When the other gave it to him, he hit him with it till he died, and his companion ran away till he came to Al-Madeenah and entered the Mosque running. When Allah's Messengerﷺ saw him, he said, "This man appears to have been frightened." When he reached the Prophet ﷺ, he said, "My companion has been murdered and I would be next." Aboo Baseer (may Allah be pleased with him) came and said, "O Allah's Messengerﷺ, by Allah, He has made you fulfill your obligation towards them as you returned me to them (i.e., the disbelievers of Quraysh), but Allah, Exalted is He, has saved me from them." Aboo Naseer (may Allah be pleased with him) said so thinking that the Prophet ﷺ would approve his act and allow him to stay, but he ﷺsaid, "Woe to his mother! What an excellent war kindler he would be, should he only have supporters!" He ﷺ exclaimed at his action and described him as a stirrer of war. When Aboo Baseer (may Allah be pleased with him) heard that he understood that the Prophet ﷺ would return him to them again, so he set off till he reached the seashore, on the route to Shaam. Aboo Jandal ibn Suhayl got himself released from them (i.e., the disbelievers) and joined Aboo Baseer (may Allah be pleased with them). So, whenever a man from Quraysh embraced Islam, he would follow Aboo Baseer till they formed a strong group, which comprised more than forty men. Whenever they heard of a caravan of Quraysh heading towards Shaam, they stopped it, attacked and killed them (i.e., the disbelievers) and took their properties. The people of Quraysh incurred serious losses because of them, so much that they sent a message to the Prophet ﷺrequesting him, for the Sake of Allah and their kith and kin, to send for Aboo Baseer and his group, commanding them to stop what they were doing, and promising security to whoever (amongst them) should come to him. So, the Prophet ﷺ sent for them and Allah, Exalted is He, revealed the following ayaat (which mean): {And it is He who withheld their hands from you and your hands from them within [the area of] Makkah after He caused you to overcome them. And ever is Allah of what you do, Seeing. * They are the ones who disbelieved and obstructed you from al-Masjid al-Haram while the offering was prevented from reaching its place of sacrifice. And if not for believing men and believing women whom you did not know - that you might trample them and there would befall you because of them dishonor without [your] knowledge - [you would have been permitted to enter Makkah]. [This was so] that Allah might admit to His mercy whom He willed. If they had been apart [from them], We would have punished those who disbelieved among them with painful punishment. * When those who disbelieved had put into their hearts chauvinism - the chauvinism of the time of ignorance…} [Quran 48:24-26]. The ayah referred to the ‘chauvinism’ of Quraysh, meaning their prejudice and haughtiness reflected in the fact that they did not acknowledge (i.e., write in the treaty) that he (i.e., Muhammad ﷺ) was the Prophet of Allah, refused to write: ‘In the Name of Allah, The Entirely Merciful, The Especially Merciful,’ and prevented Muslims from visiting the House (the Ka‘bah).
It is deduced from the hadeeth that Allah, Exalted is He, supports His religion and grants Muslims victory in ways that may seem indicative of defeat (at first glance) and that patience begets relief.
It is inferred from the hadeeth that obedience to Allah, Exalted is He, and His Messenger is obligatory regardless of knowing or investigating the wisdom behind the command or the prohibition.
It is also deduced therefrom that some (clear) matters may be missed by those endowed with intelligence and insight.
It is also inferred that Islam is founded on absolute submission to the commands of Allah, Exalted is He, and obedience to His Messenger ﷺ..

2736

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that Allah's Messenger ﷺsaid, "Allah has ninety-nine Names, i.e., one-hundred minus one, and whoever knows them will go to Paradise." (Please see Hadeeth No. 419, Vol. 8)
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Commentary :
Allah, Exalted is He, Says (what means): {And to Allah belong the best names, so invoke Him by them. And leave [the company of] those who practice deviation concerning His Names. They will be recompensed for what they have been doing.} [Quran 7:180].
The Prophet ﷺ taught Muslims these Divine Names and ensured that they should clearly understand their meanings (and implications).
In this hadeeth, the Prophet ﷺstated that Allah, Exalted is He, has ninety-nine Names, and whoever knows them will enter Paradise. The Arabic verb used in the hadeeth is Ahsaa (lit., to enumerate), meaning to memorize these Names and comprehend their meanings or invoke Allah, Exalted is He, by them; He Says (what means): {… so invoke Him by them.} [Quran 7:180]. This means that we are enjoined to implore Allah, Exalted is He, by these Divine Names, saying, for example, ‘Yaa Dhaa Al-Jalaali Wal-Ikraam (i.e., O Possessor of majesty and honor)’ or ‘Yaa Hayyu yaa Qayyoom (i.e., O Ever-Living and Sustainer of [all] existence),’ and the like. It was also said that it means acting upon their meanings and worshiping Allah, Exalted is He, in light of their implications. This means that when a servant of Allah learns the Divine Name Al-Raheem (i.e., The Especially Merciful), such knowledge should urge him to seek His Mercy and work towards earning such a bestowal. Similarly, when one learns the Divine Name Al-Ghafoor (i.e., All-Forgiving), such knowledge should urge him to seek His forgiveness and work towards earning such a bestowal. In the same vein, when one learns the Divine Name Al-Samee‘ (i.e., All-Hearing), such knowledge should urge him to be mindful of what may incur His wrath. Also, when a servant of Allah learns the Divine Name ‘Al-Baseer (i.e., All-Seeing)’, such knowledge should urge him to avoid whatever displeases Him.
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2737

Narrated Ibn ‘Umar (may Allah be pleased with him) that ‘Umar ibn Al-Khattab (may Allah be pleased with him) got some land in Khaybar and he went to the Prophet ﷺ to consult him about it saying, "O Allah's Messengerﷺ, I got some land in Khaybar better than which I have never had, what do you suggest that I do with it?" The Prophet ﷺ said, "If you wish, you can give the land as endowment and give its fruits in charity." Therefore, ‘Umar (may Allah be pleased with him) endowed it on the condition that it would not be sold nor given to anybody as a present and not to be inherited, but its yield would be given in charity to the poor people, to his relatives, to fund the emancipation of slaves, to be spent in Allah's Cause, to (be given to) the wayfarers and guests; and that there would be no harm if the guardian (i.e., administrator) of the endowment ate from it according to his need with good intention, and fed others as well, without storing it for the future (i.e., as personal fortune).”.

Commentary :
The Companions (may Allah be pleased with them) were keen to spend in charity and generously make charitable contributions to help others, and they consulted the Prophet ﷺ in this regard.
In this hadeeth, ‘AbdullahIbn ‘Umar (may Allah be pleased with him) may Allah be pleased with him, narrated that his father, ‘Umar ibn Al-Khattaab (may Allah be pleased with him) obtained land in Khaybar, a village 95 miles (153 km) from Al-Madeenah on the route to Shaam. Khaybar was inhabited by Jews, and after the Prophet ﷺ conquered it in 7 A.H., he ﷺ divided some parts of the land among Muslims and ‘Umar (may Allah be pleased with him) obtained some of it. He (may Allah be pleased with him) went to the Prophet ﷺ to consult him about what he (may Allah be pleased with him) should do with his land. ‘Umar ibn Al-Khattab (may Allah be pleased with him) said to the Prophet ﷺ, "O Allah's Messengerﷺ, I got some land in Khaybar better than which I have never had, what do you suggest that I do with it?" He (may Allah be pleased with him) liked this land very much because it was the best land he had ever owned. The Prophet ﷺ advised him to donate it as an endowment and give its fruits in charity. Therefore, ‘Umar (may Allah be pleased with him) endowed it on the condition that it must not be sold nor given to anybody as a present and not to be inherited, but that its yield should be given in charity for the following beneficiaries: the poor people, his relatives, the slaves who seek Mukaatabah (i.e., a contract of manumission between a master and a slave whereby the slave is required to pay a certain sum of money during a specific time period in exchange for freedom), i.e., giving them the needed money to buy their freedom, and to be spent in Allah's Cause, meaning for the pilgrims and those who partake in Jihaad who have no wealth to complete their pursuits (i.e., perform Hajj or partake in Jihaad), giving them the needed money to complete their pursuits and return home. Other specified beneficiaries included: the wayfarers, i.e., travelers who have no money to return to their lands, and guests. He (may Allah be pleased with him) also stipulated that there would be no harm if the administrator of the endowment should reasonably avail himself of the revenue generated by the endowed property, according to his need with good intention, and he may also benefit others without storing it for the future (i.e., as a personal fortune).
It is inferred from the hadeeth that it is allowable to donate property as an endowment.
It is also deuced that Muslims are urged to uphold ties of kinship and are allowed to specify them as beneficiaries of the endowment.
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2738

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him) that Allah's Messengerﷺsaid, "It is not permissible for any Muslim who has something to will to stay for two nights without having his Wasiyyah (i.e., last will and testament) written and kept ready with him."
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Commentary :
Allah, Exalted is He, legislated the Wasiyyah (i.e., last will and testament) out of His kindness and mercy for His servants, allowing them to allocate a share of their wealth as a bequest to be offered in charity benefiting others and generating rewards for him or her.
In this hadeeth, the Prophet ﷺ urged Muslims to hasten to write a Wasiyyah before death should befall them abruptly. He ﷺ clarified that it is becoming of any Muslim, man or woman, who has wealth to write his Wasiyyah to clarify with regard to his dependents, the due financial rights he owes to others, and those owed by others to him, including: (unpaid) debts, expiation, and Zakaah that he had neglected. The Hadeeth underlines that it is unbecoming of a Muslim to stay for two nights without having his Wasiyyah written and kept ready with him. In execution of such a Wasiyyah, the unpaid debts specified therein must be deducted from the estate (before the division of inheritance among the eligible heirs), and any bequest made to be spent in charity should be within one-third of the estate only.
The fact that the Prophet ﷺ specifically stated that this was unbecoming of a ‘Muslim’ aims to urge all Muslims to hasten to comply, since the apparent indication of the hadeeth’s wording is that whoever fails to do so would not be qualified to be a (true) Muslim. It is also possible that it means that this is the most likely case.
Al-Daaramee and Al-Daaraqutnee narrated on the authority of Anas (may Allah be pleased with him) that he said: “People used to write their Wasiyyah as follows:
This is what so-and-so, the son of so-and-so (i.e., the deceased’s name) had willed. I bear witness that none is worthy of worship but Allah, Exalted is He, and He has no partner, and that Muhammad ﷺ is His servant and Messenger; that the Last Hour shall undoubtedly come, and that Allah, Exalted is He, shall resurrect the dead from their graves. I also urge my family and dependents to be mindful of Allah, Exalted is He, reconcile their disputes, and obey Allah, Exalted is He, and His Messenger ﷺ, if they are true believers. I also advise them with what Prophet Ibraaheem (Abraham) and Ya‘qoob (Jacob) advised their children as narrated in the ayah reading (what means): {And Ibraaheem (Abraham) instructed his sons [to do the same] and [so did] Ya‘qoob (Jacob), [saying], "O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims."} [Quran 2:132]. I hereby will that such-and-such should be done after my death…”
The hadeeth urges Muslims to write their Wasiyyah.
It is also deduced from the hadeeth that important matters should be documented and written, since it is better and more prudent than relying on memory.
It also urges Muslims to prepare themselves for death, and get ready before it abruptly befalls them, and then it would be too late; a person does not know when death shall befall him or her.
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2740

Talhah ibn Musaarrif said: I asked ‘Abdullah ibn Abee Awfaa (may Allah be pleased with him), "Did the Prophet ﷺwrite a Wasiyyah (i.e., last will and testament)?" He (may Allah be pleased with him) replied, "No," I asked him, "How is it then that the writing of a Wasiyyah has been enjoined on people?" He (may Allah be pleased with him) replied, "The Prophet’s Wassiyyah was the Book (i.e., Quran).”
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Commentary :
This hadeeth refutes the false claims of the Shiites that the Prophet ﷺ nominated ‘Alee ibn Abee Taalib (may Allah be pleased with him)as his successor. In this hadeeth, Talhah ibn Musaarrif stated that he asked ‘Abdullah ibn Abee Awfaa(may Allah be pleased with him) as to whether or not the Prophet ﷺwrote a Wasiyyah (i.e., last will and testament) regarding the division of his wealth or nominating his successor, and he (may Allah be pleased with him) replied in the negative, because the Prophet ﷺdid not leave behind considerable wealth entailing writing a Wasiyyah, and also because he ﷺ stated in another hadeeth, recorded in Saheeh Al-Buhkaaree and Saheeh Muslim, that whatever wealth he ﷺ should leave after his death should be given in charity. Thereupon, Talhah ibn Musaarrif inquired about the reason that the Prophet ﷺ did not write a Wasiyyah, despite the fact that Muslims are enjoined to do so; Allah, Exalted is He, Says (what means): {Prescribed for you when death approaches [any] one of you if he leaves wealth [is that he should make] a Wasiyyah for the parents and near relatives according to what is acceptable - a duty upon the righteous.} [Quran 2:180].
‘Abdullah ibn Abee ‘Awfaa(may Allah be pleased with him) replied: “The Prophet’s Wasiyyah was the Book (i.e., Quran),” meaning that his Wasiyyah for the Muslims was to adhere to the Quran and act upon it, because the Quran is the most important and fundamental asset for Muslims, and it was revealed as clarification for all things, such things being clarified either by explicit statement or through inference. Were Muslims to adhere to the Quran, this would entail compliance with the Prophet’s commands, for Allah, Exalted is He, Says (what means): {And whatever the Messenger has given you - take; and what he has forbidden you - refrain from.} [Quran 59:7].
Numerous and varied texts and narrations have been reported stating the Prophet’s commandments; some were regarding his household, the rights of the Ansaar and emigrants in particular, and others were regarding all Muslims, like this hadeeth.
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2741

Al-Aswad narrated:
In the presence of ‘Aa’ishah (may Allah be pleased with her), some people mentioned that the Prophet ﷺhad appointed ‘Alee (as his successor) in his Wasiyyah (i.e., last will and testament). She (may Allah be pleased with her) said, "When did he appoint him in his Wasiyyah? Verily, when he ﷺ died, he was resting against my chest (or said: in my lap) and he ﷺ only asked for a wash-basin and then collapsed while in that state, and I could not even perceive that he ﷺ had died, so when did he ﷺ appoint him in his Wasiyyah?”
.

Commentary :
The Shiites were known for fabricating hadeeths and inauthentic reports that support their false claims, and an example of this was fabricating hadeeths suggesting that the Prophet ﷺ nominated ‘Alee ibn Aboo Taalib (may Allah be pleased with him) as his successor in his Wasiyyah. A group of the Companions (may Allah be pleased with them) and some scholars from the following generations as well refuted such claims.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions)Al-Aswad ibn Yazeed narrated that it was brought to the attention of ‘Aa’ishah (may Allah be pleased with her) that some people mentioned that the Prophet ﷺhad appointed ‘Alee (as his successor) in his Wasiyyah (i.e., last will and testament). The Arabic term Wasiyyah denotes connecting the testator’s earthly life with the afterlife (i.e., by willing what should be done after his death). She (may Allah be pleased with her) exclaimed, "When did he appoint him in his Wasiyyah?” She (may Allah be pleased with her) was shocked at their claim that he ﷺ willed that ‘Alee (may Allah be pleased with him) should be his successor or anything else regarding his private affairs or the public affairs of Muslims. She (may Allah be pleased with her) added: “Verily, when he ﷺ died, he was resting against my chest (or she said: ‘in my lap’) and he ﷺ only asked for a wash-basin and then collapsed while in that state, and I could not even perceive that he ﷺ had died.” This means that she (may Allah be pleased with her) was with him in his last moments and he ﷺ did not will that anything in particular should be done after his death at his deathbed.
It is noteworthy that she (may Allah be pleased with her) did not mean that he ﷺ generally did not will that anything in particular should be done after his death. Rather, it was authentically reported that he ﷺ willed that the polytheists should be expelled from the Arabian Peninsula, that the delegations and deputations should be (respected and) rewarded (as he ﷺ used to do), and that the Muslim army under the leadership of Usaamah (may Allah be pleased with him) should be dispatched. Rather, she (may Allah be pleased with her) merely denied that he ﷺ willed (during his fatal illness) that ‘Alee (may Allah be pleased with him) should be his successor. Her testimony in this regard is valid because she (may Allah be pleased with her) was with the Prophet ﷺ during his final days, did not leave his sight, and was present during that specified time. Moreover, were the Prophet ﷺ to nominate a successor after his death, such serious news would have been widely circulated, and such a Wasiyyah would have been proclaimed by people. The fact that it was not proclaimed and circulated proves that he ﷺ did not actually appoint ‘Alee (may Allah be pleased with him) as his successor as claimed.
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2742

Sa‘d ibn Abee Waqqaas (may Allah be pleased with him) said:
The Prophet ﷺcame visiting me while I was (sick) in Makkah, (‘Aamir, the sub-narrator said, and he (may Allah be pleased with him) disliked to die in his homeland, since he had already migrated). He (i.e., the Prophet) said, "May Allah bestow His mercy on Ibn ‘Afraa’ (i.e., Sa‘d ibn Khawlah)’ I said, "O Allah's Messengerﷺ! May I will all my property to be given in charity?" He ﷺ said, "No." I said, "Then, may I will half of it?" He ﷺ said, "No". I said, "One third?" He ﷺ said: "Yes, one third, yet even one third is too much. It is better for you to leave your inheritors wealthy than to leave them poor begging others, and whatever you spend for Allah's sake will be considered a charitable deed even the handful of food you put in your wife's mouth. May Allah bless your lifespan so that some people may benefit from you, and some others may be harmed by you." At that time, Sa‘d (may Allah be pleased with him) had only one daughter.
.

Commentary :
Islam delineated the provisions of the Wasiyyah (i.e., last will and testament) and bequests and clarified what is permissible and impermissible in this regard.
In this hadeeth, Sa‘d ibn Abee Waqqaas (may Allah be pleased with him) narrated that the Prophet ﷺvisited him when he was (sick) in Makkah in 10 A.H., during the Farewell Hajj, according to the version of the hadeeth reported by Al-Bukhaaree and Muslim. Sa‘d (may Allah be pleased with him) disliked to die in Makkah, his homeland, since he had already migrated from it. This was explicitly stated in the version recorded in Saheeh Muslim reading: “I am afraid I may die in the land from where I migrated (as Sa‘d ibn Khawlah had died).” Thereupon, the Prophet ﷺ said, "May Allah bestow His mercy on Ibn ‘Afraa’ (i.e., Sa‘d ibn Khawlah),” who had died in Makkah. The Prophet ﷺ disliked that any of the emigrants should return to Makkah or reside therein any longer after performing Hajj or ‘Umrah.
Sa‘d (may Allah be pleased with him) asked Allah's Messengerﷺ, “May I will all my property to be given in charity?” He (may Allah be pleased with him) wanted to bequest all his wealth to be given in charity after his death, but the Prophet ﷺ forbade him from doing so. He (may Allah be pleased with him) further asked whether it was allowable for him to bequest half of his wealth to be given in charity, but the Prophet ﷺ also forbade him from doing so. He (may Allah be pleased with him) asked whether he might bequest one-third of his wealth, and the Prophet ﷺ said: "Yes, one third, yet even one third is too much.” The Prophet ﷺ was urging Sa‘d (may Allah be pleased with him) to bequest less than the third of his wealth to be given in charity after his death, and then clarified for him that it was better to leave his inheritors rich, by leaving them wealth to inherit, rather than leaving them poor, begging others for money. He ﷺ also informed Sa‘d that were he to survive his illness, what he (may Allah be pleased with him)has spent for the Sake of Allah (i.e., his bequest) would count as an act of charity; he (may Allah be pleased with him) would earn the designated reward whether he lived or died. He ﷺ then explained that a person earns a reward for even the handful of food he puts in his wife's mouth. The Prophet ﷺ wanted to highlight the diversity and numerosity of the acts of charity for which the giver earns rewards, because one’s wife is his closest companion and the lawful outlet for his sexual and emotional desires.
Afterward, the Prophet ﷺ supplicated Allah, Exalted is He, in his favor, saying: “May Allah bless your lifespan so that some people may benefit from you,” meaning benefit from the spoils of war that Muslims would gain thanks to his effort in Jihaad and conquering non-Muslim lands, “and some others may be harmed by you,” meaning the disbelievers who shall be killed at his hand on the battlefield.
The narrator underlined that during that time, Sa‘d (may Allah be pleased with him) had only one daughter. This means that she (may Allah be pleased with her) was his only child or female member of his family entitled to inherit him, for Sa‘d (may Allah be pleased with him) had paternal relatives who were entitled to inherit him, because he (may Allah be pleased with him) belonged to Banee Zahrah that was a large clan. It was also said that she (may Allah be pleased with her) was the only heir who was entitled to a fixed share of his estate as per the laws of Islam, or that he named her in particular because she was the only heir from his dependents for whom he would have feared loss and poverty. It may also mean that he thought that she would inherit his whole estate, or believed that half of his wealth was too much for her alone.
The reference in the hadeeth to Ibn ‘Afraa’(may Allah be pleased with him)was a mistake by one of the narrators and should have been ‘Ibn Khawlah’ instead. It was also said that Ibn ‘Afraa’ was a nickname or another name for his mother.
It is deduced from the hadeeth that the heirs are more entitled and deserving of the deceased’s wealth than all other people.
It is also inferred that spending on one’s family counts as a good deed.
It is also deduced therefrom that when permissible acts are performed merely for the Sake of Allah, Exalted is He, they count as rewardable acts of worship.
The hadeeth also highlights a sign of his prophethood; he ﷺ foretold what happened to Sa‘d (may Allah be pleased with him). According to the Prophet’s prophecy, he (may Allah be pleased with him) lived for years after the Farewell Hajj, some people benefited from him, and others were harmed by him.
The hadeeth also urges checking upon the sick people.
It also underlines the Companions’ keenness to perform good deeds.
It encourages Muslims to hasten to write their Wasiyyah upon noticing the signs of death, such as sickness and the like.
It is also inferred from the hadeeth that one may only make a bequest of a third of one’s wealth or less.
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2747

Ibn `Abbaas (may Allah be pleased with them) said:
The custom (in old days) was that the property of the deceased person would be inherited by his children; as for the parents (of the deceased), they would inherit according to the Wasiyyah (i.e., last will and testament), meaning by means of bequest. Afterward, Allah, Exalted is He, abrogated and cancelled from that custom whatever He wished and fixed for the male double the share inherited by the female, and for each parent a sixth (of the whole estate) and for the wife an eighth or a fourth and for the husband a half or a fourth.
.

Commentary :
Allah, Exalted is He,clarified the Laws of Islam provisions pertaining to the division of inheritance, Wasiyyah (i.e., last will and testament), and bequests in the Quran, and the Prophet ﷺ delineated them in the Sunnah.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with them) said thatthe custom (in earlier days), i.e., before the ayaat about the division of the inheritance were revealed, was that the property of a deceased person would be inherited by his children, and the parents (of the deceased) would inherit according to the Wasiyyah, meaning by means of bequest. The deceased would make a bequest in favor of one or both of the parents. Afterward, Allah, Exalted is He, abrogated and cancelled whatever He wished of such customary practices and approved what He willed for His servants, by revealing the ayaat about the division of the inheritance. For instance, Allah, Exalted is He, revealed (what means): {Allah instructs you concerning your children: for the male, what is equal to the share of two females.} [Quran 4:11]. According to these ayaat, Allah, Exalted is He, decreed that a male child inherits double the share of the female, and fixed for each parent a sixth (of the whole estate), as stated in the ayah that reads (what means): {And for one's parents, to each one of them is a sixth of his estate if he left children…} [Quran 4:11]. Allah, Exalted is He, also prescribed for the wife an eighth of the estate if the husband had children (with her or with another wife) or otherwise a fourth. Similarly, a husband is entitled to half of his wife’s estate if she had no children (with him or with another husband), or a fourth if she had children (with him or with another husband). Allah, Exalted is He, Says (what means): {And for you is half of what your wives leave if they have no child. But if they have a child, for you is one fourth of what they leave, after any bequest they [may have] made or debt. And for the wives is one fourth if you leave no child. But if you leave a child, then for them is an eighth of what you leave …} [Quran 4:12]..

2756

Narrated Ibn ‘Abbaas (may Allah be pleased with him) that the mother of Sa‘d ibn ‘Ubaadah (may Allah be pleased with them) died in his absence. He (may Allah be pleased with him) said, "O Allah's Messenger ﷺ, my mother died in my absence; will it be of any benefit for her if I give Sadaqah (i.e., charity) on her behalf?" The Prophet ﷺ said, "Yes," Sa‘d (may Allah be pleased with him) said, "I make you a witness that I gave my garden called Al-Mikhraaf in charity on her behalf."
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Commentary :
A manifestation of Allah’s divine mercy and grace bestowed upon His servants is that He decreed that there should be many ways to raise their levels in Paradise and have their sins forgiven, one of which is decreeing that giving charity on behalf of the deceased should generate reward for the deceased, and benefit him or her after death.
In this hadeeth, ‘AbdullahNarrated Ibn ‘Abbaas (may Allah be pleased with him)that the mother of Sa‘d ibn ‘Ubaadah, ‘Amrah bint Mas‘ood (may Allah be pleased with them) died in his absence. When he (may Allah be pleased with him) came back, he (may Allah be pleased with him) informed the Prophet ﷺ of it and asked, “Will it be of any benefit for her if I give Sadaqah (i.e., charity) on her behalf?” The Prophet ﷺ said, "Yes," meaning that the rewards for such charity would benefit her and be added to her record of good deeds. Upon learning that, Sa‘d (may Allah be pleased with him) said, "I make you a witness that I gave my garden called Al-Mikhraaf in charity on her behalf." The name Al-Mikhraaf was either the name of the garden or a description of it, indicating fruitfulness and abundant produce. It means that he (may Allah be pleased with him) offered this garden in charity on behalf of his late mother so that she would earn the rewards, endowing it for the public benefit of Muslims. He (may Allah be pleased with him) did not specify certain beneficiaries for the endowment, and the Prophet ﷺ did not forbid such an act.
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2759

Ibn ‘Abbaas (may Allah be pleased with them) said:
Some people claim that the order in that ayah was abrogated, and, by Allah, it is not abrogated, but people have stopped acting on it! There are two kinds of guardians (i.e., who are in charge of the division of the inheritance): one who inherits; such person should give (of what he inherits to the relatives, the orphans and the needy, etc.), the other is the one who does not inherit (e.g. the guardian of the orphans): such person should speak kindly and say (to those who are present at the time of division of the inheritance), "I cannot give it to you (as the wealth belongs to the orphans).
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Commentary :
The wisdom of Allah, Exalted is He, entailed that some ayaat of the Quran may be abrogated. In Islamic terminology, Naskh (i.e., abrogation) in the Quran means to cancel and abrogate some fixed Laws of Islam rulings in the Quran and replace them with new rulings and orders revealed in ayaat afterward. Scholars held different opinions regarding the abrogation of some ayaat based on their knowledge of the dates of revelation (of the abrogated and abrogating ayaat), and the understanding of each scholar (of the relevant ayaat) as well.
In this hadeeth, the well-ayahd scholar Ibn ‘Abbaas (may Allah be pleased with him), who was known as “Turjumaan Al-Quraan” (i.e., the ayahd interpreter of the Quran), related that some people claim that the order in that ayah was abrogated, referring to the ayah that reads (what means): {And when [other] relatives and orphans and the needy are present at the [time of] division, then provide for them [something] out of the estate and speak to them words of appropriate kindness.} [Quran 4:8]. They claimed that this ayah was abrogated by the ayaat about the division of the inheritance, and accordingly none but the specified heirs are entitled to any share of the deceased’s estate, i.e., the heirs mentioned in the relevant ayaat. However, Ibn ‘Abbaas (may Allah be pleased with them) believed that the ayah was not abrogated, and that its indication does not contradict that of the ayaat about the division of the inheritance (that were revealed afterward). He (may Allah be pleased with him) believed that it was not abrogated, but people have stopped acting on it! He (may Allah be pleased with him) explained that it means that if the one dividing the estate is an heir, he or she is enjoined to give (of what he or she inherits) to these beneficiaries (i.e., the relatives, the orphans and the needy, etc.) specified in the ayah. If he or she is not an heir, e.g., an orphan’s legal guardian, he or she is enjoined to refrain from giving them and should considerately apologize to those who are present at that time of the division, as enjoined by Allah, Exalted is He. He Says (what means): {…and speak to them words of appropriate kindness.} [Quran 4:8].
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2766

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said, "Avoid the seven destructive sins." People enquired, "O Allah's Messengerﷺ, what are they?" He ﷺ said, 1) To associate partners with Allah, Exalted is He, in worship, 2) to practice sorcery, 3) to kill a person whose life Allah has deemed inviolable except for a just cause (i.e., according to the Islamic Laws of Islam), 4) to consume Ribaa (i.e., interest, usury), 5) to devour an orphan's wealth, 6) to flee from the battlefield at the time of fighting, 7) and to slander chaste women, who are good believers and never even think of anything undermining their chastity.”.

Commentary :
These sins are described as ‘destructive’ because they incur the doer’s destruction with the consequences of their designated punishment in this worldly life, and being thrown into Hellfire and deserving its torment in the Hereafter.
In this hadeeth, the Prophet ﷺ warned Muslims against the seven destructive sins, and commanded them to avoid them. When people inquired about them, he ﷺ said, “1) To associate partners with Allah, Exalted is He, in worship,” and there are two categories of Shirk (i.e., associating partners with Allah, Exalted is He, in worship). First, associating partners with Him in worship, including: stones, trees, and the like (of false objects of worship). Second, minor Shirk (also known as hidden Shirk) means Riyaa’ (i.e., showing off and seeking to impress others to win their praise). Riyaa’ is an act of the heart and inward character trait that none knows except the One who knows the unseen.
The second destructive sin is to practice sorcery, and it may be divided into two categories: first, sorcery by means of written spells and charms such as incantations and talismans, by which the sorcerer uses the devils to harm the affected person, but Allah, Exalted is He, Says (what means): {But they do not harm anyone through it except by permission of Allah.} [Quran 2:102]. Second, sorcery by means of medicine and drugs that affect the person’s body and mind, and influence his will and inclination, urging him to be inclined towards somethings and developing an aversion towards others.
The third destructive sin is killing a person whose life was deemed inviolable by Allah, Exalted is He, except for a just cause (i.e., according to the Islamic Laws of Islam), and this applies to those people whose lives are declared inviolable due to being Muslims or being granted protection (e.g. the non-Muslims living under the Muslim rule), or a covenant of safety or security. His saying, ‘except for a just cause,’ means as per the laws of Islam provisions, such as killing someone in implementation of Qisaas (i.e., retribution), Hadd (i.e., a corporal punishment prescribed by the Sharee`ah), or for apostasy.
The fourth destructive sin is the consumption of Ribaa (i.e., interest, usury), which means excess charged in the event of a barter of homogenous commodities without being matched by an increase of compensation in return. Ribaa involves committing an act of injustice against the other party, unlawfully devouring his wealth, and waging war against Allah, Exalted is He, and His Messenger, as stated in the Quran. The reference to ‘consumption’ (the Arabic word used in the hadeeth is Akl, lit., eating)in this context is due to the fact that eating is one of the fundamental ways of availing oneself of one’s money.
The fifth destructive sin is devouring the orphan’s wealth, which means wasting his or her wealth. The Arabic verb used in the Hadeeth is Akala, lit. to eat, and the reference to eating here is because buying sustenance is the often purpose of spending one’s money.
The sixth destructive sin is fleeing from the battlefield at the time of fighting against the disbelievers or (Muslim) aggressors, except when such a combatant flees merely for the purpose of maneuvering for battle [as a strategy or a stratagem of war] to relaunch another attack or deceive the enemy; Allah, Exalted is He, Says (what means): {…unless swerving [as a strategy] for war or joining [another] company…} [Quran 8:16].
The seventh destructive sin is slandering chaste women, who are good believers and so innocent that they would never even think of anything undermining their chastity. Slander means accusing someone of Fornication.

Listing these seven destructive sins in this hadeeth does not mean that they are the only grave sins. Rather, other textual evidence from the Quran and Sunnahhave made mention of other grave sins including false speech, committing Fornication with a neighbor’s wife, undutifulness towards parents, false oaths, violating the sanctity of the House of Allah, Exalted is He, and other grave sins that were mentioned in the texts of the Sunnah.

The fact that the Prophet ﷺ stated that there are seven destructive sins does not essentially mean that there are no other destructive sins other than those mentioned in the hadeeth. He ﷺ may have listed those seven sins on that occasion, and received the divine revelation about other ones afterward, or it may be that these seven sins in particular were the most appropriate on that specific occasion.

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2767

Naafi‘ said:
"Ibn ‘Umar (may Allah be pleased with him) never refused to be appointed as a legal guardian." The most beloved thing to Ibn Sireen concerning an orphan's wealth was that the orphan's advisors and guardians would assemble to decide what is best for him. When Taawoos was asked about something concerning an orphan's affairs, he would recite the ayah that reads (what means): {And Allah knows the corrupter from the amender.} [Quran 2:220] ‘Attaa’ said concerning some orphans, "The guardian is to provide for the young and old orphans according to their needs from their shares.".

Commentary :
The Islamic Laws of Islam assigned special care to the rights of orphans, given their weakness and helplessness. The Quran and Sunnah stipulated the preservation of these rights.
In this report, the Taabi’ee (a Muslim who saw at least one of the Companions) Naafi‘, the freed slave of Ibn ‘Umar (may Allah be pleased with him), narrated that ‘AbdullahIbn ‘Umar (may Allah be pleased with him) never refused to be appointed as a legal guardian for orphans, meaning that he (may Allah be pleased with him) did not refuse to assume guardianship of orphans whenever one appointed him to be their guardian in his Wasiyyah (i.e., last will and testament), aspiring to the abundant reward for such an act. The Prophet ﷺ said: “I will be like this in Jannah with the person who takes care of an orphan.” The Messenger of Allah ﷺ raised his forefinger and middle finger by way of illustration.” [Al-Bukhaaree].
The most beloved thing to the Taabi’ee (a Muslim who saw at least one of the Companions) Ibn Sireen concerning an orphan's wealth was that the orphan's advisors and guardians would assemble to decide what is best for him.
Moreover, the Taabi’ee (a Muslim who saw at least one of the Companions) Taawoos ibn Kaysaan used to remind the guardians of the gravity of dishonest disposal of the orphan’s wealth under their care; he would recite the ayah that reads (what means): {And Allah knows the corrupter from the amender.} [Quran 2:220]. In the same vein, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Attaa’ said that a guardian is required to provide for the orphan under his care, from his or her wealth, according to this orphan’s social (and financial) status. .

2768

Narrated Anas (may Allah be pleased with him) that when Allah's Messenger ﷺcame to Al-Madeenah, he ﷺ did not have any servant. Aboo Talhah (Anas' stepfather) (may Allah be pleased with him) took me to Allah's Messenger ﷺand said, "O Allah's Messengerﷺ! Anas is a wise boy, so let him serve you." So, I served him at home and on journeys. If I did anything, he ﷺ never asked me why I did it, and if I refrained from doing anything, he ﷺ never asked me why I refrained from doing it.
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Commentary :
The Prophet ﷺ gave us the optimal example of good treatment of one’s freed slaves and servants.
In this hadeeth, Narrated Anas (may Allah be pleased with him) that when Allah's Messenger ﷺ came to Al-Madeenah, he ﷺ did not have any servant. Therefore, Aboo Talhah Al-Ansaaree (Anas' stepfather) (may Allah be pleased with him) took Anas ibn Maalik (may Allah be pleased with him) to Allah's Messenger ﷺ and said, "O Allah's Messenger ﷺ! Anas is a wise boy,” meaning smart, “so let him serve you." The Prophet ﷺ accepted the generous offer and took Anas (may Allah be pleased with him) as his servant.
Anas (may Allah be pleased with him) stated that he served the Prophet ﷺ during residence and travel. If he (may Allah be pleased with him) did anything, the Prophet ﷺ never asked him why he did it, and if he refrained from doing anything, he ﷺ never asked him why he refrained from doing it. He ﷺ never rebuked him for anything he (may Allah be pleased with him) did or did not do. The version of the hadeeth recorded in Muslim reads: “He ﷺ never said 'Uff' (i.e., an expression of disapproval or irritation) to me.” This reflected the Prophet’s ﷺgood moral character, compassion, patience, and kindness towards his servants.

The hadeeth highlights the Prophet’s ﷺgood moral character, compassion, and kindness towards his servant. He ﷺwas the epitome of compassion and mercy, edifying the whole world on these moral values.

It is deduced from the hadeeth that one should refrain from rebuking his servants regarding worldly affairs.
It is also inferred therefrom that a Muslim is urged to treat those who are inferior to him with consideration and kindness.
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2778

Aboo ‘Abd Al-Rahmaan narrated that when ‘Uthmaan (may Allah be pleased with him) was circled (by the rebels), he (may Allah be pleased with him) looked upon them from above and said, "I adjure you by Allah, and I adjure nobody but the Companions of the Prophet ﷺ; do not you know that Allah's Messenger ﷺ said, 'Whoever will (buy and) dig the well of Rumah will be granted Paradise,' and I (bought and) dug it? Do not you know that he ﷺ said. 'Whoever equip the army of ‘Usrah (i.e., the Battle of Tabook) will be granted Paradise,' and I equipped it?" They attested whatever he (may Allah be pleased with him) said. When ‘Umar (may Allah be pleased with him) founded his endowment he said, "Its administrator can eat from it." The management of the endowment can be taken over by the founder himself or any other person, for both cases are permissible..

Commentary :
When some Muslims rebelled against the Caliph ‘Uthmaan ibn ‘Affaan (may Allah be pleased with him), they laid siege to his house in Al-Madeenah for a long period of time. He (may Allah be pleased with him) looked from the top of his house and reminded them of his merits and virtues that were particular to him, and of his giving and contributions in support of Islam and for the benefit of Muslims, aspiring only to the reward of Allah, Exalted is He. He (may Allah be pleased with him) urged the Companions (may Allah be pleased with them) who were present at that time to attest to his words, saying: “I adjure you by Allah, and I adjure nobody but the Companions of the Prophet ﷺ; do you not know that Allah's Messenger ﷺ said, 'Whoever will (buy and) dig the well of Rumah will be granted Paradise,' and I (bought and) dug it?” He (may Allah be pleased with him) bought this well and donated it as an endowment for the benefit of Muslims when the emigrants settled in Al-Madeenah and Muslims needed more water, and its previous owner used to sell them its water. He (may Allah be pleased with him) added: “Do you not know that he ﷺ said. 'Whoever equips the army of ‘Usrah (i.e., the Battle of Tabook) will be granted Paradise,' and I equipped it?” He (may Allah be pleased with him) reminded them that he (may Allah be pleased with him)had funded the Muslim army that marched to fight the Romans during the Battle of Tabook in 9 A.H. It was known as the army of ‘Usrah, meaning ‘hardship’. The Companions (may Allah be pleased with them) attested whatever he (may Allah be pleased with him) said. Some of the Companions (may Allah be pleased with them) who were present then were ‘Alee ibn Abee Taalib, Talhah, Al-Zubayr, and Sa‘d ibn Abee Waqqaas (may Allah be pleased with them).
It should be noted that his statements aimed to refute the rebels’ false accusations against him regarding the neglect of his duties as a Caliph and nepotism towards his relatives (i.e., appointing his relatives and people from his clan in positions of power).

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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).

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.".

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..

Book of Hadith

| Hadiths

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that Allah's Messenger ﷺsaid, "Allah has ninety-nine Names, i.e., one-hundred minus one, and whoever knows them will go to Paradise." (Please see Hadeeth No. 419, Vol. 8)
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‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him) that Allah's Messengerﷺsaid, "It is not permissible for any Muslim who has something to will to stay for two nights without having his Wasiyyah (i.e., last will and testament) written and kept ready with him."
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As for Allah's saying, "And he certainly saw him in another descent." (An-Najm: 13), Abu Hurairah said, "He saw Gabriel, the Angel.".

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.".

Ibn Abbas said, "He saw him by his heart.".

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.”.

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.”.

Book of Hadith

| Hadiths

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that Allah's Messenger ﷺsaid, "Allah has ninety-nine Names, i.e., one-hundred minus one, and whoever knows them will go to Paradise." (Please see Hadeeth No. 419, Vol. 8) .

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him) that Allah's Messengerﷺsaid, "It is not permissible for any Muslim who has something to will to stay for two nights without having his Wasiyyah (i.e., last will and testament) written and kept ready with him." .

As for Allah's saying, "And he certainly saw him in another descent." (An-Najm: 13), Abu Hurairah said, "He saw Gabriel, the Angel.".

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.".

Ibn Abbas said, "He saw him by his heart.".

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.”.

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.”.

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that Allah's Messenger ﷺsaid, "Allah has ninety-nine Names, i.e., one-hundred minus one, and whoever knows them will go to Paradise." (Please see Hadeeth No. 419, Vol. 8)
.

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him) that Allah's Messengerﷺsaid, "It is not permissible for any Muslim who has something to will to stay for two nights without having his Wasiyyah (i.e., last will and testament) written and kept ready with him."
.