| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2824

Narrated al-Saa'ib ibn Yazeed:I was in the company of Talhah ibn ‘Ubaydullah, Sa`d, Al-Miqdaad ibn Al-Aswad and `Abd al-Rahmaan ibn `Awf (may Allah be pleased with them)and I heard none of them narrating anything from Allah's Messengerﷺ,but Talhah was talking about the day (of the battle) of Uhud.
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Commentary : Transmitting the narrations of the Prophet ﷺ is a matter of extreme seriousness that made the Companions deal with it carefully. Some of them would avoid narrating hadeeths as much as possible, out of their fear that they may unintentionally omit or add a word to the hadeeth. Others, who trusted their memory and ability to transmit that which he had observed or heard, would narrate all that they knew, because they feared that not doing so may make them fall into the sin of keeping knowledge away from people.

In this hadeeth, al-Saa’ib ibn Yazeed ibn Sa’eed (may Allah be pleased with him) – who was one of the young Companions – reports that he was in the company of Talhah ibn ‘Ubaydullah, Sa’d ibn Abee Waqqaas, al-Miqdaad ibn al-Aswad, and ‘Abd al-Rahmaan ibn ‘Awf (may Allah be pleased with them), and that he heard none of them narrating any hadeeths from the Prophet ﷺ. This is because they feared that they may miss a word that he ﷺ said or add a word that he ﷺ did not say, which would make them fall into the sin of lying against the Prophet ﷺ. It is reported in anauthentic hadeeth that the Prophet ﷺ said: “Whoever tells a lie on me intentionally, will surely take his place in the Hell Fire.” However, he remarked that he heard Talhah ibn ‘Ubaydiulah talking about his experience in the battle of Uhud and how he remained firm and fought bravely and so on. He only disclosed such information with the intention of encouraging others to follow his lead.

The battle of Uhud took place in the month of Shawwaal in the 3rd year of Hijrah, and it was a battle between the Muslims andQuraysh. The mountain of Uhud is one of the mountains of al-Madeenah that is located in the north of the city.

From the benefits that can be concluded from this hadeeth is learning that it is permissible for one to talk about his efforts in serving the religion to raise the word of Allah, and the good deeds he did so others can follow his example..

2826

Narrated Aboo Hurayrah(may Allah be pleased with him): Allah's Messengerﷺsaid, "Allah laughs because oftwo men; one of whom kills the other and both of them enter Paradise. One fights in Allah's Cause and gets killed. Afterwards, Allah forgives the 'killer who also get martyred (In Allah's Cause)."
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2827

Narrated Aboo Hurayrah(may Allah be pleased with him): I went to Allah's Messengerﷺwhile he was at Khaybar after it had fallen in the Muslims' hands. I said, "O Allah's Messengerﷺ! Give me a share (from the land of Khaybar)."
One of the sons of Sa'eed ibn Al-'Aas said, "O Allah's Messengerﷺ! Do not give him a share." I said, "This is the murderer of Ibn Qawqal." The son of Sa’eed ibn Al-‘Aas said, "I wonder at a Wabr!He has come down to us from the grazing place of sheep blames me for killing a Muslim man whom Allah has given honour through me, and Allah did not disgrace me at his hands." (The sub-narrator said "I do not know whether the Prophetﷺgave him a share or not.”
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Commentary : The mercy of Allah, Exalted is He, is infinite, He accepts the repentance of people regardless of their sins, forgives those who disobeyed Him regardless of their disobedience, and rewards those who believe in Him and do good abundantly.

In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that he emigrated from Yemen to the Prophet ﷺ after he conquered Khaybar, a town which waspopulated by Jews and located about 135 km from al-Madeenah on the route to the Levant. The conquest of Khaybar happened in the 7th year of Hijrah. Aboo Hurayrah (may Allah be pleased with him) met the Prophet ﷺ before his return to al-Madeenah and he asked him for a share from the spoils the Muslims had seized from Khaybar. However, one of the sons of Sa’eed ibn al-‘Aas – Abaan ibn Sa’eed (may Allah be pleased with him) – asked the Prophet ﷺ not to give him a share. In response, Aboo Hurayrah said that Abaan was the killer of Ibn Qawqal. He was referring to the incident that happened before Abaan embraced Islam,whenhe killed a Muslim man by the name of al-Nu’maan ibn Tha’labah, a.k.a. Ibn Qawqal (may Allah be pleased with him). Upon hearing this, Abaan insulted Aboo Hurayrah (may Allah be pleased with them) and said: “I wonder at a Wabr,” i.e., he likened Aboo Hurayrah to a small animal that looks like a cat. It is said that it is a word used to describe a person of no significance,since Aboo Hurayrah had no tribe to defend him. He further added that Aboo Hurayrahwas just a man who came to al-Madeenahalong with those who came from the land of Daws, which is the homeland of Aboo Hurayrah (may Allah be pleased with him). Lastly, he said: “He blames me for killing a Muslim man whomAllah has given honourthrough me, and Allah did not disgrace me at his hands,” i.e., he blames for killing a Muslim man that Allah, Exalted is He, has blessed with martyrdom at my hand, while Allah did not disgrace me (as I wasn’t killed) at his hand at that time when I was a disbeliever, so I did not enter Hellfire. Abaan embraced Islam before Khaybar and after Hudaybiyyah. One of the sub-narrators of the hadeeth remarked that he did not know if the Prophet ﷺ gave Aboo Hurayrah(may Allah be pleased with him) a share or not.

This hadeeth shows that Islam wipes out all the sins one committed before Islam..

2828

Narrated Anas ibn Maalik(may Allah be pleased with him):Aboo Talhah(may Allah be pleased with him)used not to fast because of Jihad in the lifetime of the Prophet ﷺ. However, after the passing of the Prophetﷺ, I never saw him without fasting except on ‘Eid al-Fit and ‘Eid al-Adha.”
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Commentary : Fighting in the way of Allah is the greatest of all deeds and the best good deed to draw close to Allah, Exalted is He. Allah has ordered us to prepare for it, which includes disciplining the self, preserving its strength, and accustoming it to endure hardships and difficulties.

In this hadeeh, Anas ibn Maalik (may Allah be pleased with him) reports that Aboo Talhah, Zayd ibn Sahl al-Ansaaree (may Allah be pleased with him) would not fast any voluntary fasting in the lifetime of the Prophet ﷺ, so as to preserve his strength whenever fighting in the way of Allah was required. However, after the passing of the Prophet ﷺ, and when Islam had prevailed and Muslims had overpowered their enemies, he started to offer voluntary fasting to attain the reward of two acts of worship.He (may Allah be pleased with him) was so keen on offering voluntary fasting so much that he would only break his fast on the first day of the two ‘Eids, because it is forbidden to fast on these days. The day of ‘Eid al-Fitr is the first day of the month of Shawwaal, and the first day of ‘Eid al-Adha is the 10th of the month of Thoo al-Hijjah.

As for the hadeeths wherein the Prophet ﷺ forbids perpetual fast, as recorded in Saheeh al-Bukhaaree and Saheeh Muslim, it is said that the reason it is prohibited is because fasting the whole year causes fatigue and makes the person so weak that he would not be able to partake in fighting in the way of Allah or fulfil due rights. It is further said that if a person does not become weak or fatigued because of fasting the whole year, then he is permitted to do it.

From the benefits that can be concluded from this hadeeth is learning about the virtue of Aboo Talhah (may Allah be pleased with him), and his great understanding of religion and awareness of the different ranks of good deeds..

2830

Narrated Anas ibn Maalik(may Allah be pleased with him): The Prophetﷺsaid, "Plague is the cause of martyrdom of every Muslim (who dies because of it).
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Commentary : The mercy and favours of Allah are manifestupon Muslims in many ways. Of these, He has made martyrdom of different kinds and did not limit it to dying in His way on the battlefield.

In this hadeeth, the Prophet ﷺ informs us about one kind of martyr,i.e., one who dies because of plague, which is wounds that appear in different parts of the body, like armpits, elbows, hands and so on, andit comes with swelling and severe pain. It is said that plague is a term used to describe any type of epidemic. This kind of disease is called in Arabic Ta’oon (plague) because of its quick fatal impact. With that said, whoever dies because of plague is considered a martyr in the sense that he receives the reward of martyrdom in the Hereafter, but he is not treated as such in this life i.e., the rulings pertaining to martyrs who die on the battlefield are inapplicable to them, likethe rulings that martyrs should not be washed or shrouded, and that they should be buriedin the same clothes in which they were killed.

It is saidthat the reason dying because of plague, drowning, stomach disease, falling masonry, and that which has been mentioned in hadeeths, is considered martyrdom is due to the severity of pain resulting from them, which leads to a terrible death. For this reason, Allah rewards them, out of His mercy and generosity, by giving them the reward of martyrs. .

2834

Narrated Anas (may Allah be pleased with him): Allah's Messengerﷺwent towards the Trench and saw the Emigrants and the Ansaar digging in a very cold morning as they did not have slaves to do that for them. When he noticed their fatigue and hunger he said, "O Allah! The real life is that of the Hereafter, so forgive the Ansaar and the Emigrants." In its reply, the Emigrants and the Ansaar said, "We are those who have given a pledge of allegiance to Muhammad that we will carry on Jihaad as long as we live."
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Commentary : The Companions (may Allah be pleased with them) spared no effort or pain in serving the religion to raise the word of Allah and spread His religion, and they set the best example of sacrifice and sincerity.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports some of the sacrifices that occurred during the battle of the trench, which happened in the 5th year of Hijrah. The reason it was called the battle of the trench was because the Prophet ﷺ ordered the Muslims to dig a trench around al-Madeenah to protect it from the attacks of the disbelieving confederateswho rallied to attack the Muslims.The trench was a long, steep-sided ditch dug as a fortification, having a parapet of the excavated earth, and the Prophet ﷺ joined the Muslims from the Emigrants and Ansaar, in digging the trench on the northern side of al-Madeenah.

Anas ibn Maalik (may Allah be pleased with him) mentions that the Prophet ﷺ went out one cold morning to check on the Emigrants and Ansaar who were helping in digging the trench. He ﷺ noticed that they were exhausted because they had to dig and lift the rocks by themselves,because they had no slaves or servants to take care of the work. The Prophet ﷺ wished to lift their spirits and support them emotionally to keep them motivated andencouraged them by reminding them of the immense reward made for them in the Hereafter for their hard work. He ﷺ said: “The real life is that of the Hereafter, so forgive the Ansaar and the Emigrants,” i.e., the true life that one will live is in the Hereafter where one basks in Allah’s mercy and pleasures; and then he ﷺ asked Allah to forgive the Emigrants who left their homeland and property only for the sake of Allah and His pleasure, and to forgive the Ansaar who hosted and supported the Prophet ﷺ and the Emigrants, and shared with them their property and houses. In reply to his words, they all said: “We are those who have given a pledge of allegiance to Muhammad that we will carry on Jihaad as long as we live,” i.e., the literal meaning of the word ‘pledge’ entails compensation and exchange of property, and it is thus used in this context to indicate that it was a kind of a transaction where the Prophet ﷺ promised them reward in exchange for their endeavours and fighting in the way of Allah. They pledged to fight in the way of Allah so long there was a breath left in their bodies; and they indeed honored their pledge of allegiance. We ask Allah to forgive the Emigrants and Ansaar and to write us among their group with the Prophet ﷺ.

From the benefits that can be concluded from this hadeeth is learning about the extreme state of fear and hardship that the Muslims experienced while digging the trench.

The hadeeth highlights the compassion of the Prophet ﷺ, and his endeavours to lift the spirits of people in dark moments and hardships. This is the trait of one who calls people to the good and does not turn them away.

The supplication of the Prophet ﷺ forthe Emigrants and Ansaar highlights their virtue and status.

Another benefit is learning that it is permissible to recite poetry while working and fighting and use it to keep spirits high.
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2840

Narrated Aboo Sa’eed al-Khudree (may Allah be pleased with him): I heard the Prophetﷺsaying, "Anyone who fasts for one day in the way of Allah, Allah will keep his face away from the Hell fire for seventy autumns.
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Commentary : Allah, Exalted is He, orders us to fast, and He made immense reward for whoever fasts, whether it is obligatory or voluntary fasting.

In this hadeeth, the Prophet ﷺ highlights the abundant reward of voluntary fasting. In Islam, fasting means to abstain from food, drinks, intercourse, and all that which breaks the fast, from the beginning of Fajr to sunset, while intending it for the sake of Allah. It is said that his statement “in the way of Allah” means fasting while fighting in the way of Allah. This is recommended unless he fears fasting will weaken him when encountering the enemy; hence, breaking the fast is more recommended so he can preserve and save his strength. It is also said that it means to fast sincerely for the pleasure of Allah even if it is not during fighting in the way of Allah. The Prophet ﷺfurther explainsthat the rewardof this will be keeping his face away from the Hell fire for a distance covered by a journey of seventy autumns, i.e., seventy years, to show that the one fighting in the way of Allah while fasting, or the one who fasts only for the pleasure of Allah will be so far away from Hellfire.

This hadeeth encourages us to offer voluntary fasting. .

2842

Narrated Aboo Sa’eed Al-Khudree (may Allah be pleased with him): Allah's Messengerﷺascended the pulpit and said, "Nothing worries me as to what will happen to you after me, except the temptation of worldly blessings which will be conferred on you." Then he mentioned the flowers of this worldly life(i.e., pleasures). He started with the one and took up the other (i.e., the pleasures). A man got up saying, "O Allah's Messengerﷺ! Can the good bring about evil?" The Prophetﷺremained silent, and we thought that he was receiving revelation, so all the people kept silent with awe. Then the Prophetﷺwiped the sweat off his face and asked, "Where is the present questioner?" "Do you think wealth is good?" he repeated thrice, adding, "No doubt, good produces nothing but good. Indeed, it is like what grows in spring which either kills or nearly kills the grazing animals because of gluttony except the vegetation-eating animal which eats till both its flanks are full (i.e., till it gets satisfied) and then stands in the sun and defecates and urinates and again starts grazing. This worldly property is sweet vegetation. How excellent the wealth of the Muslim is, if it is collected through legal means and is spent in Allah's Cause and on orphans, poor people and travelers. But he who does not take it legally is like an eater who is never satisfied, and his wealth will be a witness against him on the Day of Resurrection."
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Commentary : Allah has predestined with His infinite wisdom this worldly life to be a place of tests and trials. On one hand, there are those who fall prey to its adornment and compete in acquiring its pleasures, while on the other thereareothers who are aware of its true colours. The latter thus detach themselves from its mortal pleasures and offerings,keeping their focus on the Hereafter, hoping for that which Allah has prepared for His believing servants. They utilise this worldly life and all its pleasures tohelp them attain the eternal pleasures of the Hereafter.

In this hadeeth, the Prophet ﷺ warns his Companions (may Allah be pleased with them) of the temptations and desires of this worldly life. In this regard, Aboo Sa’eed al-Khudree (may Allah be pleased with him) reports that the Prophet ﷺascended the pulpit and addressed his Companions by saying: "Nothing worries me as to what will happen to you after me, except the temptation of worldly blessings which will be conferred on you,” i.e., he ﷺ feared that when they had access to the pleasures of this worldly life, they may distract them from Allah and take them away from His path. Then, he ﷺ mentioned a number of the pleasures and blessings of the earth like money, property, and so on. The Prophet ﷺ likened the worldly pleasures to a flower to indicate that as the flower has a short lifespan and changes from one condition to another quickly, such is this worldly life. Then, one man got up and asked the Prophet ﷺ whether the good can bring about evil as he could not understand how the blessings and pleasures of this life could turn into a curse and evil that leads to Allah’s punishment. The Prophet ﷺremained silent, and the people understood that he was receiving revelation, thus, all of them kept silent with awe. After the revelation ended, the Prophetﷺwiped the sweat off his face, because every time he received revelation, he would sweat a lot, even if it was a very cold day. The Prophet looked for the man who had posed the question, which indicates that he approved his question and found it a good question. He ﷺ then asked him "Do you think wealth is good?" He repeated the question three times. The purpose of the question,however, was only to indirectly object to the presumption that wealth per se is good. Then, he ﷺ added: "No doubt, good produces nothing but good,” i.e., that which is truly good in itself, like Islam, can only produce good, but there are other types of good that may lead to evil, like wealth. It is true that wealth is good, but it may bring forth evil to its owner if it is earned unlawfully or spent wrongly. The statement of the Prophet ﷺexplains to us that the pleasures of this life and the treasures of this earth are not truly good in the ultimate sense because, oftentimes, they are a cause of temptation, and distract people from completely focusing on attaining Allah’s reward and pleasure. After, the Prophet ﷺ gave a parable to illustrate how the blessings and pleasures of this life can be harmful. He likened them to an animaleating what grows in spring – and it is said that the word spring here means the banks of a stream- which either kills or nearly kills the grazing animals because of gluttony. This is an example of that which is not purely good and becomes harmful when a person does not deal with it wisely.

The Prophet ﷺ added that only the vegetation-eating animal which eats till both its flanks are full will survive. This is because cattle eat green grass slowly and gradually until they become full. And then, they stand in the sun to bask in its warmth, and roam around,then defecate and urinate with ease and comfort to keep inside that which nurtures them.Later, when they are hungry, they start grazing again. This example is given about those who are moderate in their efforts to earn money from lawful sources and spend it in lawful ways. After, the Prophet ﷺexplained that wealth is desired and wanted, and human nature is inclined to love it and collect it just like it is naturally inclined to sweet fresh fruits.

He who is given wealth and pays its zakat to those who are entitled to it, like the poor and needy, and spends it on orphans and wayfarerswho do not have enough money to travel back to their homeland, is the best possessor of wealth,and his wealth will testify to his goodness. And whoever earns his wealth unlawfully, Allah will devoid it of His blessings and he will be in pursuit of more wealth as he never feels satisfied, regardless of how much wealth he possesses; thus, he always belittles his wealth and aspires to earn more. He is like a glutton who never feels satiated; the more he consumes, the more food he craves. The wealth of such a person will testify against him on the Day of Judgment and expose his unlawful earning, spending and collection of wealth.

From the benefits that can be concluded from this hadeeth is learning that the Imaam can sit on his pulpit while people are sitting around him listening to his sermon.

The hadeeth shows that parables are useful to help people understand the intended message and meaning, and that one can blame others when asking and objection is disliked or not called for.
It shows that wealth earned through unlawful sources is devoid of Allah’s blessings; and that the scholar may warn whoever sits with him of the temptation of money and worldly pleasures and bring their attention to the aspects of temptation.

This hadeeth encourages us to give away in charity and refrain from withholding money from good causes, and that we should be moderate with wealth..

2843

Narrated Zayd ibn Khaalid (may Allah be pleased with him): Allah's Messengerﷺsaid, " He who prepares a fighter going in Allah's Cause is given a reward equal to that of a fighter; and he who looks after properly the dependents of a fighter going in Allah's Cause is (given a reward equal to that of) fighter."
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Commentary : Allah has facilitated for His servants the means to earn good deeds and reward; thus, He warrants that each person helping a believer to do a good deed will receive the same reward of the one who did the good deed.

In this hadeeth, the Prophet ﷺ informs us that whoeverhelps a person who is going to fight in the way of Allah, financially so he can partake in the expedition,it will beas if he himself participated in the expedition, andhe will be given a reward equal to that of a fighter without affecting the reward of the fighter. All that because had he not covered the financial aspects, the fighter would not have been able to partake in the expedition. The reward of him who funds expeditions personally is more than one who just helps them without spending from his own money. Likewise, he who looks after the dependents of a fighter going in Allah's Cause is given a reward equal to that of the fighter. This is because without him looking after the household, the fighter would not have been able to travel and join the expedition.

This hadeeth encourages us to collaborate in good deeds..

2844

Narrated Anas(may Allah be pleased with him): The Prophetﷺused not to enter any house in Al-Madeenah except the house of Umm Sulaym(may Allah be pleased with her) besides those of his wives when he was asked why, he said, "I take pity on her as her brother was killed in my company. "
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Commentary : The Prophet ﷺ was the most loyal person to his Companions due to his noble character and good conduct, as he ﷺ always appreciated their sacrifice and efforts to support the religion of Allah, Exalted is He.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Prophet ﷺ would not frequently enter a house in al-Madeenah - other than his own houses - except the house of Umm Sulaym (may Allah be pleased with her), the mother of Anas ibn Maalik (may Allah be pleased with him) – the narrator of this hadeeth. Her name was Sahlah, and it was also said that her name was Rumaylah or al-Ghumaysaa’. The Prophet ﷺ would not visit a house of a woman other than his wives except hers. The Companions (may Allah be pleased with them) asked the Prophet ﷺ about the reason that he would often visit Umm Sulaym in particular, so he ﷺ replied that he sympathized with her and took pity on her because her brother, Haraam ib Milhaan (may Allah be pleased with him), was killed in the expedition of the well of Ma’oonah. The Prophet ﷺ mentioned “in my company” to mean that he was killed while being one of his soldiers, who was on a mission that he ﷺ commissioned, because the Prophet ﷺ did not witness the battle.

The Messenger of Allah ﷺendeavoured to look out for her after the passing of her brother who attained martyrdom. Indeed, offering consolationand solaceis a good deed, and it is even more effective when it comes from the Prophet ﷺ, the best of mankind.

It is noteworthy to mention that Umm Sulaym and her sister, Umm Haraam bint Milhaan (may Allah be pleased with them) were the maternal aunts of the Prophet ﷺ through breastfeeding or blood; thus, it was allowed for him to be alone with them..

2845

Narrated Ibn `Awn:Once Moosa ibn Anas while describing the battle of Yamaamah, said, "Anas ibn Maalik(may Allah be pleased with him) went to Thaabit ibn Qays, who had lifted his clothes from his thighs and was applying perfume to his body. Anas asked, 'O Uncle! What is holding you back (from the battle)?' He replied, 'O my nephew! I am coming just now,' and went on perfuming himself, then he came and sat (in the row). Anas then mentioned that the people fled from the battlefield. On that Thaabit said, 'Clear the way for me to fight the enemy. We would never do so (i.e., flee) in the company of Allah's Messengerﷺ. How bad the habits you have accustomed your enemies!"
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Commentary : The Companions (may Allah be pleased with him) were known for their bravery and heroismon the battlefield; they fought in the way of Allah,and death was more beloved to them than life as they only wanted the pleasure of Allah and His reward in the Hereafter.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) mentions an incident that occurred between him and Thaabit ibn Qays (may Allah be pleased with him) - one of thebrave men who was well trained in arms and chivalry. He reports that he entered upon him and found him applying perfume to his body while his thigh is uncovered. Anas addressed him by the title “uncle” out of respect because he was older than him in age and both were from the same tribe of al-Khazraj. He asked him about what was holding him back from joining the Muslim army that was heading to fight Musaylamah the Falsifier and his followers, may Allah curse them. This battle occurredat al-Yamaamah during the rule of Aboo Bakr (may Allah be pleased with him), and it is known by the name of the Battle of al-Yamaamah, which is an area lying in the Najd region of modern-day Saudi Arabia. Thaabit ibn Qays (may Allah be pleased with him) assured Anas that he was definitely joining the fight, so he finished applying the perfume to his body and headed to join the Muslim army. Then, Anas mentioned that at some point in the battle the Muslims were overpowered, and it appeared as if the Muslims were about to be defeated; thus, some Muslims retreated from their positions. Thereupon, Thaabit stepped forward and addressed those who had retreated to give him room to enable him to fight the enemy, while admonishing them for retreating, saying that the Companions (may Allah be pleased with them) never left their positions or retreated while fighting along with the Prophet ﷺ. Then he said: “How bad are the habits to which you have accustomed your enemies,” i.e., your enemy is used to you fleeing from the battle such that they have become confident that they will overpower you. Thaabit (may Allah be pleased with him) fought courageously and dauntlessly in the battle until he was martyred on the battlefield.

This hadeeth highlights the sincerity, courage, and heroism of Thaabit ibn Qays (may Allah be pleased with him) and admonishes those who flee the battle.

It shows the courage and firmness of the Companions (may Allah be pleased with them) in times of war.
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2846

Narrated Jaabir (may Allah be pleased with him): The Prophetﷺsaid, "Who will bring me the information about the enemy on the day (of the battle) of Al-Ahzaab (i.e., Clans)?" Al-Zubayr said, "I will." The Prophetﷺsaid again, "Who will bring me the information about the enemy?" Al-Zubayr said again, "I will." The Prophetﷺsaid, "Every Prophet had a disciple, and my disciple is Al-Zubayr. "
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Commentary : The Battle of the Trench was one of the toughest battles that the Muslims ever experienced, after Quraysh and other disbelieving Arab tribes along with the Jews from Banoo Quraythah allied to fight the Muslims.

In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with him) reports one of the incidents that highlights the extreme courage of the Companions (may Allah be pleased with them). The Battle of the Trench was different from other battles because it was the Muslims against all the disbelieving tribes of Arabia (supported by the Jews of Banoo Quraythah after they betrayed the Muslims). So, the Prophet ﷺ asked who was willing to secretly collect information about Banoo Quraythah, as reported in Musnad Ahmad. The person who actually went out to secretly obtain information about Quraysh and its allies was Huthayfah ibn al-Yamaan (may Allah be pleased with him), as reported in Saheeh Muslim. Upon hearing the Prophet ﷺ, al-Zubayr (may Allah be pleased with him) stepped forward and expressed his interest in the mission. The Prophet ﷺ repeated his request and again al-Zubayr stepped forward to take the mission. Thereupon, the Prophet ﷺ remarked:“Every prophet had a disciple, and my disciple is Al-Zubayr.” The intended meaning of disciple (Hawaary) is a supporter just like the disciples of Prophet Jesus (peace be upon him). It is said that they were given that name because they used to wash clothes and whiten them – and the word Hawaary is derived from such a meaning.

This hadeeth highlights the virtue of al-Zubayr ibn al-‘Awwaam (may Allah be pleased with him) and shows that Muslims should send secret agents to collect information about the enemy.
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2852

Narrated `Urwahibn al-Ja’d (may Allah be pleased with him): The Prophetﷺsaid, "Goodnessremains in the foreheads of horses till the Day of Resurrection, for they bring about either a reward or booty.”
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Commentary : Fighting in the way of Allah is the noblest of deeds and is indeed the pinnacle of Islam for which life and wealth are sacrificed. Allah has made horses a symbol of power and strength in battles and wars, and whoever prepares them well for such purposes will surely attain abundant goodness in this life and the Hereafter.

In this hadeeth, the Prophet ﷺ explains that goodness is permanently connectedto horses, just like forelockis attached to their foreheads. The reward mentioned in the hadeeth refers to the reward of Allah in the Hereafter, and the booty refers to the booty of wars in this worldly life. The horses mentioned in the hadeeth refer to the horses allocated by their owners for use in war.

This hadeeth shows that fighting in the way of Allah will never cease to exist, and it encourages us in using horses for Jihaad..

2853

Narrated Aboo Hurayrah(may Allah be pleased with him): The Prophet ﷺ said, "If somebody keeps a horse in Allah's Cause motivated by his faith in Allah and his belief in His Promise, then he will be rewarded on the Day of Resurrection for what the horse has eaten or drunk and for its dung and urine.".

Commentary : Fighting in the way of Allah is the noblest of deeds and is indeed the pinnacle of Islam for which life and wealth are sacrificed. Allah has made horses a symbol of power and strength in battles and wars, and whoever prepares them well for such purposes will surely attain abundant goodness in this life and the Hereafter.

In this hadeeth, the Prophet ﷺ clarifies the immense reward made for whoever dedicates something to be used for fighting in the way of Allah (Jihaad) i.e., if a person dedicates a horse that the Muslims can use to defend Muslims and fight their enemies while believing in Allah and being certain of Allah’s reward for this good deed, then he will be rewarded in the Hereafter for all the actions of the horse, including the water and food it eats, and its urination and defecating.

This hadeeth shows the immense favors of Allah upon His servants, and it encourages us to fight in the way of Allah and hope for its reward.

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2855

Narrated Sahl ibn Sa’d al-Saa’idee (may Allah be pleased with him): In our garden there was a horse belonging to the Prophetﷺcalled Al-Luhayf.
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Commentary : Fighting in the way of Allah is the noblest of deeds and is indeed the pinnacle of Islam for which life and wealth are sacrificed. Allah has made horses a symbol of power and strength in battles and wars, and whoever prepares them well for such purposes will surely attain abundant goodness in this life and the Hereafter.

In this hadeeth, Sahl ibn Sa’d (may Allah be pleased with him) reports that the Prophet ﷺ had a horse that he kept in their garden. The horse was known by the name al-Luhayf due to its long tail. The horse in Arabic is called Faras, which is derived from the word Furoosiyyah,meaningequestrian.

This hadeeth indicates that one should give a name to animals (like horses) or objects (like swords) that are intended for a particular purpose..

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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.".

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..

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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..

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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..

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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..

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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..

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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..

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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

Narrated Anas ibn Maalik(may Allah be pleased with him):Aboo Talhah(may Allah be pleased with him)used not to fast because of Jihad in the lifetime of the Prophet ﷺ. However, after the passing of the Prophetﷺ, I never saw him without fasting except on ‘Eid al-Fit and ‘Eid al-Adha.” .

Narrated Anas ibn Maalik(may Allah be pleased with him): The Prophetﷺsaid, "Plague is the cause of martyrdom of every Muslim (who dies because of it). .

Narrated Aboo Sa’eed al-Khudree (may Allah be pleased with him): I heard the Prophetﷺsaying, "Anyone who fasts for one day in the way of Allah, Allah will keep his face away from the Hell fire for seventy autumns. .

Narrated Anas(may Allah be pleased with him): The Prophetﷺused not to enter any house in Al-Madeenah except the house of Umm Sulaym(may Allah be pleased with her) besides those of his wives when he was asked why, he said, "I take pity on her as her brother was killed in my company. " .

Narrated `Urwahibn al-Ja’d (may Allah be pleased with him): The Prophetﷺsaid, "Goodnessremains in the foreheads of horses till the Day of Resurrection, for they bring about either a reward or booty.” .

Narrated Sahl ibn Sa’d al-Saa’idee (may Allah be pleased with him): In our garden there was a horse belonging to the Prophetﷺcalled Al-Luhayf. .