| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2957

AbooHurayrah(may Allah be pleased with him) narrated that he heard Allah's Messenger ﷺ saying, "We are the last (i.e., the Muslim Ummah) but will be the foremost to enter Paradise." The Prophet ﷺ added, "He who obeys me, obeys Allah, Exalted is He, and he who disobeys me, disobeys Him. He who obeys the Imaam (i.e., ruler), obeys me, and he who disobeys the Imaam, disobeys me. The Imaam is like a shelter for whose safety Muslims should fight and where they should seek protection. If the Imaam orders people with righteousness and rules justly, then he will be rewarded for that, and if he does the opposite, he will be responsible for that.”
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Commentary :
The religious and worldly affairs of a given community or group of people are not duly governed and put in order except by appointing an Imaam or ruler to shoulder this vital task, by managing people’s affairs, settling their disputes, and obliging people to abide by the obligations and prohibitions. Therefore, the appointment of the Imaam is inevitable, and his obedience is also entailed.
In this hadeeth, the Prophet ﷺ underlined that Muslims’ obedience to him, i.e., complying with his commands and prohibitions, is entailed by their obedience to Allah, Exalted is He, and compliance with His commands and prohibitions. Similarly, disobeying the Prophet ﷺ implies disobeying Allah, Exalted is He, because the Prophet ﷺ conveyed to us the divine commands and prohibitions.
Moreover, the Prophet ﷺ underlined that Muslims’ obedience to their Imaam or ruler is entailed by their obedience to Allah, Exalted is He, and to the Prophet ﷺ, and their disobedience to him involves disobedience to Allah, Exalted is He, and to the Prophet ﷺ. This general principle applies to all just Muslim rulers. The people of Quraysh and the neighboring Arab tribes did not accept rulers from outside their own people (i.e., other than the chiefs of their tribes). After the advent of Islam, whenever a ruler from a different tribe was appointed over them, they would develop an aversion towards him and some may have defiantly refused to obey him, and therefore, he ﷺ made this statement to edify them on the fact that their obedience to the appointed ruler was entailed by their obedience to the Prophet ﷺ, and to urge them to obey their rulers and governors whom he ﷺ appointed and refrain from defiantly disobeying them.
One of the purposes and benefits gained by appointing the Imaam warranting their obedience is that they serve as shields and a protection, safeguarding Muslims from the harm of their enemies and also from the harm that may be afflicted by some of them on the others. Allah's Messenger ﷺ said, "The Imaam is like a shelter for whose safety Muslims should fight and where they should seek protection,” meaning that Muslims fight against the disbelievers, the unjust, and the makers of mischief in general under the leadership of their Imaam, who is a source of protection and strength for them, and to whom they turn for judgment and governance of their affairs. Whenever he commands them to be mindful of Allah, Exalted is He, and establishes justice among them, he earns rewards for fulfilling the rights of Allah over him. However, if his governance is not informed by the enjoined mindfulness of Allah and justice, and he likes and chooses to do so, being inclined to it, such a choice would incur his ruin as he bears the whole sin for it.The commanded person would not bear a sin for it if he were excusedby coercion or the like, otherwise he bears a share of the sin.
In conclusion, obedience to the Imaam is obligatory as long his commands are informed by and in accordance with the Islamic law, otherwise they are not required to obey him, yet they must not rebel against him, to foster the unity of Muslims. Dissension is a reason for the corruption of their religious and worldly affairs, and both the ruler and ruled are bound by what was mentioned at the beginning of the hadeeth, i.e., obedience to Allah, Exalted is He, and His Messenger ﷺ.
It is deduced from the hadeeth that Muslims are enjoined to obey their rulers, and that disobeying them is forbidden.
The hadeeth urges Muslims to patiently endure the unjust rulers and enjoins them to obey them and refrain from rebelling against them.
It is inferred from the hadeeth that Muslims must fight under the leadership of an Imaam or ruler..

2958

Ibn ‘Umar (may Allah be pleased with them) said:
When we reached (Al-Hudaybiyah) in the next year (of the Treaty of Al-Hudaybiyah), not even two men amongst us agreed unanimously as to which was the tree under which we had given the Bay‘ah (i.e., pledge of allegiance), and that was out of Allah's Mercy. (The sub narrator asked Naafi‘, "For what did the Prophetﷺ take their pledge of allegiance, was it for death?" Naafi‘ replied "No, but he ﷺ took their Bay‘ah for patience.”
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Commentary :
The Companions (may Allah be pleased with them) gave the Bay‘ah (i.e., pledge of allegiance) to the Prophet ﷺ in the year when Al-Hudaybiyah Treaty was concluded in 6 A.H., to hear and obey Allah, Exalted is He, and His Messenger ﷺ and not to flee from the battlefield. Quraysh denied the Muslims access to the Sacred House (to perform ‘Umrah), and the Prophet ﷺ concluded Al-Hudaybiyah Treaty with them, and one of its terms was that the Prophet ﷺ and his Companions (may Allah be pleased with them) must return to Al-Madeenah that year without performing ‘Umrah, on the condition that they may return to perform it the following year.
In this hadeeth, ‘Abdullaah ibn ‘Umar (may Allah be pleased with them) narrated that when the Companions (may Allah be pleased with them) returned to Makkah in 7 A.H. to perform ‘Umrah the next year (after the treaty of Hudaybiyah), which was known as ‘Umrat Al-Qadaa’, they reached the place where they had given Bay‘ah (i.e., pledge of allegiance). They disagreed on the exact location of the tree under which they had given the Bay‘ah. Not even two men amongst them agreed unanimously as to which was the tree under which they had given the Bay‘ah. Perhaps this was a manifestation of Allah's Mercy, lest it would have been a source of Fitnah for some people, being a blessed place that witnessed a significant event (i.e., the Bay‘ah) and the descent of the divine pleasure and tranquility on the Companions (may Allah be pleased with them). Were the exact location of the tree to be identified and known to people, some ignorant people might have fallen into unprescribed reverence or worship of it. Therefore, the fact that its exact location remained hidden has been a source of mercy from Allah, Exalted is He.
Joowayrirah ibn Asmaa’ asked Naafi‘, the freed slave of Ibn ‘Umar (may Allah be pleased with them), "For what did the Prophetﷺ take their pledge of allegiance, was it for death?" Naafi‘ replied that the Prophet ﷺ took their Bay‘ah for patience, and not for death in Allah’s Cause. It was narrated in other versions that the Prophet ﷺ took their Bay‘ah for death in Allah’s Cause, and for not fleeing from the battlefield in other versions. The term ‘patience’ incorporates all these meanings because giving the Bay‘ah for death in Allah’s Cause is the same as giving the Bay‘ah not to flee from the battlefield even if it meant their death, and this also entails patience, and therefore the term patience includes the rest of the meanings..

2959

‘Abdullaah ibn Zayd (may Allah be pleased with him) narrated that in the time (of the Battle) of Al-Harrah a person came to him and said, "Ibn Handhalah is taking the Bay‘ah (i.e., pledge of allegiance) from people for death." He (may Allah be pleased with him) said, "I will never give a Bay‘ah for such a thing to anyone after Allah's Messenger ﷺ!”
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Commentary :
The Bay‘ah (i.e., pledge of allegiance) is a contract and covenant between the ruler and the ruled, and it is given that name by analogy with financial exchange; the Messenger of Allah ﷺ offers the promise of reward, and the Companion (may Allah be pleased with him) commits himself to obey him. The Sunnah highlighted that the Bay‘ah for death in war should not be given to anyone after the Prophet ﷺ, but rather the Bay‘ah for patience and steadfastness in fighting to the best of one’s ability. A war took place between the Caliph Yazeed and the people of Al-Madeenah who refused to give him the Bay‘ah. ‘Abdullaah bin Handhalah ibn Abee ‘Aamir and other people from Al-Madeenah went to Yazeed in the capital, Damascus, where they saw him unfit for the office, taking into account the killing of Al-Hussayn ibn ‘Alee in Karbala. They returned to Al-Madeenah, toppled Yazeed, ‘Abdullaah bin Handhalah claimed the Caliphate for himself, and the Ansaar gave him the Bay‘ah. They expelled ‘Uthmaan ibn Muhammed ibn AbeeSufyaan, the governor appointed by Yazeed, from Al-Madeenah. Thereupon, Yazeed sent a huge army from the people of Shaam led by Muslim ibn ‘Uqbah, who was known as Musrif ibn ‘Uqbah by the people of Hijaaz, in 63 A.H. A heinous war took place at (the lava field of) Al-Harrah (in the northeastern outskirts of Al-Madeenah) and resulted in an awful death toll. The army declared Al-Madeenah violable for three days, and theirviolent attack became known as the Battle of Al-Harrah, which is an Arabic word that literally means astony tract or lava field whose stones are black, and it refers to the Harrah (an open area with black stones) at the eastern outskirts of Al-Madeenah.
Before the battle began, ‘Abdullah ibn Handhalah wanted to take the Bay‘ah from people for death, and ‘Abdullah ibn Yazeed(may Allah be pleased with him) knew of it, and said, “I would not give the Bay‘ah for death to anyone after the Prophet ﷺ!” He (may Allah be pleased with him) was referring to the Bay‘ah given to the Prophet ﷺ during Al-Hudaybiyah Treaty, when the Companions (may Allah be pleased with them) gave him the Bay‘ah for death.
The wisdom behind the Companion’s statement that he would not give the Bay‘ah for death to anyone after the Prophet ﷺ is that the due rights of the Prophet ﷺ over all Muslims entailed that each Muslim should defend him, even if it meant his own death, and it was forbidden for Muslims to flee from the battlefield even if it entailed sacrificing their own lives to protect the Prophet ﷺ, and this is not the case with anyone else after the Prophet ﷺ..

2960

Yazeed ibn Ubayd narrated:
Salamah said, "I gave the Bay‘ah (i.e., pledge of allegiance) of Al-Ridwaan to Allah's Messenger ﷺ and then I moved to the shade of a tree. When the number of people around the Prophetﷺdiminished, he said, 'O Ibn Al-Akwa‘! Will you not give to me the Bay‘ah?' I replied, 'O Allah's Messenger ﷺ! I have already given to you the Bay‘ah.' He ﷺ said, ‘Give it again.' So, I gave the Bay‘ah for the second time." I asked 'O Aboo Muslim! For what did you give him the Bay‘ah on that day?" He replied, "We gave him the Bay‘ah for death."
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Commentary :
The Companions (may Allah be pleased with them) gave the Bay‘ah (i.e., pledge of allegiance) to the Prophet ﷺ in the year of Al-Hudaybiyah treaty in 6 A.H. Allah, Exalted is He, praised the Companions (may Allah be pleased with them) who gave the Bay‘ah and stated (in the Quran) that He was pleased with them, and the Prophet ﷺ testified to the fact that they shall enter Paradise.
In this hadeeth, Salamah ibn Al-Akwa‘ (may Allah be pleased with him) narrated that he gave the Bay‘ah of Al-Ridwaan beneath the tree in Al-Hudaybiyah to Allah's Messenger ﷺ and then moved to the shade of another tree. Bay‘ah (i.e., pledge of allegiance) is a contract and covenant between the ruler and the ruled, and it is given that name by analogy with the financial exchange; the Messenger of Allah ﷺ offers the promise of reward, and the Companion (may Allah be pleased with him) commits himself to obey him in return. When the number of people around the Prophet ﷺ diminished, he ﷺ said, “O Ibn Al-Akwa‘! Will you not give to me the Bay‘ah?” He (may Allah be pleased with him) replied, “O Allah's Messenger ﷺ! I have already given to you the Bay‘ah.” He ﷺ said, “Give it again.” He (may Allah be pleased with him) gave the Bay‘ah for the second time, and the Prophet ﷺ wanted him to emphasize his Bay‘ah, given his knowledge of Salamah’s courage, striving in support of Islam, and steadfastness. Therefore, he ﷺ commanded him to give the Bay‘ah for the second time to be added to his virtues (and rewards).
The Taabi‘ee (Follower) Yazeed ibn ‘Ubayd asked Salamah ibn Al-Akwa‘ (may Allah be pleased with him), “O Aboo Muslim,” i.e., his nickname, “For what did you give him the Bay‘ah on that day?” He (may Allah be pleased with him) replied, "We gave him the Bay‘ah for death,” meaning that they pledged not to flee from the battlefield, even if it cost them their lives.
Other narrations have reported that the Companions (may Allah be pleased with them) pledged allegiance to the Prophet ﷺ for patience, not death, and other narrations stated that they pledged not to flee from the battlefield. The term ‘patience’ incorporates all these meanings, because giving the Bay‘ah for death in Allah’s Cause is the same as giving the Bay‘ah not to flee from the battlefield even if it meant death, and this also entails patience, and therefore the term patience includes the rest of the meanings.This pledge indicates that they would adhere to endurance and steadfastness on the battlefield and would not flee until they triumphed over their enemy or died trying.
The hadeeth urges Muslims to adhere to patience and steadfastness on the battlefield.
It also highlights the Companions’ great love for the Prophet ﷺ.
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2964

‘Abdullaah(may Allah be pleased with him) narrated:
Today, a man came to me and asked me a question which I did not know how to answer! He said, "Tell me, if a wealthy active man, well-equipped with arms, goes out on military expeditions with our chiefs, and orders us to do such things as we cannot do (should we obey him?)" I replied, "By Allah, I do not know what to reply to you, except that we, were in the company of the Prophetﷺ and he used to order us to do a thing once only till we finished it. No doubt everyone among you will remain in a good state as long as he obeys Allah. If one is in doubt as to the permissibility of something, he should ask somebody who would satisfy him, but soon will come a time when you will not find such a man. By Him, except Whom none has the right to be worshipped. I see that the example of what has passed of this life (to what remains thereof) is like a pond whose fresh water has been used up and nothing remains but muddy water."
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Commentary :
People’s obedience to the Imaam or ruler, or their deputies, is one of the most important means to rectify and put their religious and worldly affairs in orderand is required for fostering the unity of the Muslim community. The Islamic law clearly identified the defining lines that that determine the limits of people’s obedience to the Imaam and ruler.
In this hadeeth, ‘Abdullaah ibn Mas‘ood(may Allah be pleased with him)narrated that someone asked him a question which he did not know how to answer. The man asked, "Tell me, if a wealthy active man, well-equipped with arms,” meaning that he is energetic and hastens to follow his pursuits and is well-equipped for war, “goes out on military expeditions with our chiefs,” meaning for Jihaad in Allah’s Cause, “and orders us to do such things as we cannot do,” meaning that this ruler or commander strictly imposed on them what they could not bear, “(should we obey him?)"
Ibn Mas’ood(may Allah be pleased with him) replied, "By Allah, I do not know what to reply to you.” It was said that the reason Ibn Mas’ood(may Allah be pleased with him) refrained from issuing his Fatwaa (i.e., scholarly opinion) at first was because if an Imaam (i.e., ruler) appoints a group of fighters to partake in Jihaad or perform any given task, such responsibilities entrusted to them became individual obligations required of them.So, if any of these appointed people sought the Fatwaa of a scholar that such anImaamcan strictly impose obligations beyond people’s capabilities based on his personal whims, the Fatwaa would seem objectionable. Also, advising the complainer to obey the Imaam as enjoined may be objected to by the fact that rulers may grow corrupt during corrupt times. On the other hand, if the complainer is advised that it is permissible to rebel against such anImaam and defiantly disobey him, this Fatwaa could lead to Fitnah (i.e., dissension). Therefore, the right thing to do in such a situation was to refrain from issuing a Fatwaa. However, it seems that Ibn Mas‘ood(may Allah be pleased with him) retreated from this stance and then advised the man that he was obliged to obey his Imaam provided that his commands conformed with the enjoined mindfulness of Allah, Exalted is He, as inferred from Ibn Mas’ood’s statement. He (may Allah be pleased with him) added: “By Allah, I do not know what to reply to you except that we were in the company of the Prophetﷺ and he used to order us to do a thing once only till we finished it. No doubt everyone among you will remain in a good state as long as he obeys Allah, Exalted is He.” This indicated the Companions’ swift response (and obedience) to the Prophet’s commands. Whenever he ﷺ commanded them to do anything and emphasized it, they hastened to comply with his command without the need for repeating it.
By doing so, Ibn Mas‘ood(may Allah be pleased with him) prudently issued his Fatwaa, advising this man that obedience to the Imaam was obligatory provided that his commands conformed with the enjoined mindfulness of Allah, Exalted is He. This entails that such an Imaam must not command them to avail themselves of any given legal concession in a situation where adherence to the original Islamic ruling is urged (as per the Islamic law) or the other way around. Allah, Exalted is He, Says (what means): {Allah does not charge a soul except [with that within] its capacity.} [Quran 2:286].
Afterward, Ibn Mas‘ood(may Allah be pleased with him) clarified that a Muslim is safe as long as he adheres to the enjoined mindfulness of Allah, Exalted is He. He (may Allah be pleased with him) said: “If one is in doubt as to the permissibility of something, he should ask somebody who would satisfy him,” meaning to give him a satisfying answer supported by evident truth to eliminate his doubts, and this urges a Muslim to refrain from doing anything about which he harbors doubts before asking those endowed with knowledge. Afterward, Ibn Mas‘ood(may Allah be pleased with him) bemoaned the fact that people would be deprived of knowledge by the death of their scholars as times and the Muslims’ situation would change by the passage of time and the distance from the lifetime of the Prophet ﷺ. At such times, people would not find someone to issue a Fatwaa in accordance with the truth, to relieve the hearts from doubts and misconceptions. Ibn Mas‘ood(may Allah be pleased with him) sadly added, “…but soon will come a time when you will not find such a man. By Him except Whom none has the right to be worshipped, I see that the example of what has passed of this life (to what remains thereof) is like a pond whose fresh water has been used up and nothing remains but muddywater.” In his statement, he (may Allah be pleased with him) likened the remaining period of the worldly life to a pond whose fresh water is used up and nothing remained but muddy water mixed with impurities and litter.
It is deduced from the hadeeth that a scholar should not hasten to issue his Fatwaa regarding matters that seem objectionable to him.
It is also inferred that the army commanders should not overburden the Muslim fighters, lest it should imperil some of them to disobedience. Rather, they should conveniently make things easier for them to the best of their abilities, consult with them, and keep them posted on latest updates that inform the way of handlingtheir affairs.
It is also inferred from the hadeeth that whenever a person doubts something, he must not pass his judgment on it based on such doubts. Rather, he is required to inquire and investigate the matter further and seek the light of guidance from the people of knowledge, if any, otherwise he is required to act upon the fundamentals of the Islamic law, and apply Qiyaas (i.e., legal analogy) and Ijtihaad (i.e., personal reasoning)..

2967

Jaabir ibn ‘Abdullaah(may Allah be pleased with him) narrated:
I participated in a battle along with Allah's Messenger ﷺ. The Prophetﷺ met me (on the way) while I was riding a camel of ours used for irrigation and it had got so tired that it could hardly walk. The Prophetﷺ asked me, "What is wrong with the camel?" I replied, "It has got tired." So. Allah's Messenger ﷺ came from behind it and rebuked it and prayed for it so it started surpassing the other camels and going ahead of them. Then he ﷺ asked me, "How do you find your camel (now)?" I replied, "I find it quite well, now as it has received your blessings." He ﷺ said, "Will you sell it to me?" I felt shy (to refuse his offer) though it was the only camel for irrigation we had. So, I said, "Yes." He ﷺ said, "Sell it to me then." I sold it to him on the condition that I should keep on riding it till I reached Al-Madeenah. Then, I said, "O Allah's Messenger ﷺ! I am a bridegroom," and requested him to allow me to go home. He ﷺ allowed me, and I set out for Al-Madeenah before the people till I reached Al-Madeenah, where I met my uncle, who asked me about the camel and I informed him all about it and he blamed me for that. When I took the permission of Allah's Messenger ﷺ, he asked me whether I had married a virgin or a matron and I replied that I had married a matron. He ﷺ said, "Why had not you married a virgin who would have played with you, and you would have played with her?" I replied, "O Allah's Messenger ﷺ! My father died (or was martyred) and I have some young sisters, so I felt it not proper that I should marry a young girl like them who would neither teach them manners nor serve them. So, I have married a matron so that she may serve them and teach them manners." When Allah's Messenger ﷺ arrived in Al-Madeenah, I took the camel to him the next morning and he gave me its price and gave me the camel itself as well.
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Commentary :
The Prophet ﷺ was keenly considerate of his Companions’ different conditions, at times of ease and hardship, and in happiness and sadness. He ﷺ would console the distressed, help those in need, rejoice at their happiness, and advise every person with what best suited his situation.
In this hadeeth, Jaabir ibn ‘Abdullaah(may Allah be pleased with them) related that he was with the Prophet ﷺ once on a journey back to Al-Madeenah – it was said that this incident took place during the conquest of Makkah - and he was riding a slow camel. The Arabic word used in the hadeeth is Naadih, meaning a camel used to carry water for drinking or irrigation. The Prophet ﷺpassed by him while he was in this condition, his camel exhausted and almost unable to walk any farther. The Prophet ﷺ asked, "What is wrong with the camel?" He (may Allah be pleased with him) replied that he was late due to his slow camel. He ﷺ beat the slow camel with a stick or whip, urging it to move faster, and supplicated Allah, Exalted is He, to grant it strength and blessing. The camel surpassed the others thenceforth, leading the way (by the blessing of the Prophet ﷺ). He ﷺasked me, "How do you find your camel (now)?" He (may Allah be pleased with him) replied, "I find it quite well, now as it has received your blessings."
He ﷺasked Jaabir(may Allah be pleased with him) to sell him this camel, and he (may Allah be pleased with him) felt shy and replied, "It is (a gift) for you, O Allah's Messenger ﷺ,” although it was his only camel. He (may Allah be pleased with him) agreed to sell it to the Prophet ﷺon the condition that he (may Allah be pleased with him) should keep on riding it till they reached Al-Madeenah.
Afterward, Jaabir(may Allah be pleased with him) informed the Prophet ﷺ that he was a bridegroom, and this highlights his merits, for he (may Allah be pleased with him) partook in Jihaad despite being a newlywed! He (may Allah be pleased with him) sought permission to go faster to his bride. When he (may Allah be pleased with him) reached Al-Madeenah, he met his maternal uncle, named Tha‘labah ibn Ghanamah, who asked about the camel and found out that he had sold it to the Prophet ﷺ. When he (may Allah be pleased with him) informed him all about it, he blamed him for that, because Jaabir(may Allah be pleased with him) had no other camel to carry water thereon. When he (may Allah be pleased with him) sought the Prophet’s permission to go ahead of them, he ﷺ asked him whether he (may Allah be pleased with him) had married a virgin or a previously married woman. He (may Allah be pleased with him) informed the Prophet ﷺ that he had married a matron, meaning a previously married woman, and her name was SuhaylahbintMu‘awwdh Al-Awsiyyah(may Allah be pleased with her). The Prophet ﷺ asked, "Why have you not married a virgin who would have played with you, and you would have played with her?" The Prophet ﷺ was asking him about the reason for choosing to marry a previously married woman rather than a virgin, who would most likely be more emotionally attached to her first husband, encouraging her to strive in making him happy and the like of good qualities that warrants the preference of marrying a virgin to a matron. Jaabir(may Allah be pleased with him) told him that his father was martyred in the Battle of Uhud, and left young sisters under his guardianship, and they needed someone to take care of them and tend to their needs. He (may Allah be pleased with him) believed that a virgin would not be able to shoulder such a task. He (may Allah be pleased with him) said: “I felt it not proper that I should marry a young girl like them who would neither teach them manners nor serve them.” Therefore, he (may Allah be pleased with him) decided to marry a matron, an experienced woman to look after and raise them properly.
When the Prophet ﷺ reached Al-Madeenah, Jaabir(may Allah be pleased with him) went to the mosque with the camel and he ﷺ gave him the price, the camel itself, and his share of the spoils of war like the others, as recorded in Saheeh Al-Bukhaaree. This reflects the Prophet’s gracious generosity with his Companions (may Allah be pleased with them).
The hadeeth highlights the Prophet’s gracious humbleness and kindness with his Companions (may Allah be pleased with them), checking on them and serving their best interests.
It underlines the virtues of Jaabir(may Allah be pleased with him), his compassion towards his sisters, and putting their best interests first before his own.
It is also inferred from the hadeeth that a woman should take care of her husband’s family and tend to the needs of his siblings (dependents)..

2974

Tha‘labah ibn Abee Maalik Al-Quradhee narrated:
When Qays ibn Sa‘d Al-Ansaaree, who used to carry the flag of the Prophet ﷺ, intended to perform Hajj, he combed his hair.
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Commentary :
The Prophet ﷺ was a great commander, and he used to divide the army into coherent groups and used to assign a flag or banner for each people or tribe to fight beneath, teaching Muslims the organization of worldly affairs related to war and politics, as he ﷺ taught us our religious matters and worshipful acts, such as prayer, Zakat, Hajj, and the like.
In this hadeeth, Tha‘labah ibn AbeeMaalik Al-Quradhee (scholars held different opinions as to whether or not he was a Companion) narrated that when Qays ibn Sa‘d Al-Ansaaree(may Allah be pleased with him), who used to carry the flag of the Prophet ﷺ assigned to the tribe of Khazraj from the Ansaar, intended to perform Hajj, he combed his hair. The flag here refers to the banner of the army’s division. It was said that the banner was the sign of the commander that followed him wherever he went on the battlefield. The Prophet ﷺ used to assign a flag or banner to the chief of each tribe. The banner of the emigrants was assigned to ‘Alee (may Allah be pleased with him) and the banner of the Ansaar was assigned to Sa‘d ibn ‘Ubaadah, and his son Qays(may Allah be pleased with them) held it after him. Whenever Qays(may Allah be pleased with him) wanted to perform Hajj, he (may Allah be pleased with him) cleaned and combed his hair, before assuming Ihraam (i.e., ritual state of consecration), to keep his hair kempt for the longest period of time.
The version compiled by Al-Bayhaqee in Al-Sunan Al-Kubraa and Al-Tabaraanee reads: “He (may Allah be pleased with him) combed his hair on one side of his head; a young boy stood and copied him. Qays(may Allah be pleased with him) noticed that his example had been followed; he assumed Ihraam without combing the rest of his hair,” to avoid unbecoming luxury, since unkemptness is preferred for a person in a state of Ihraam. His servant’s act (i.e., copying him) does not count as a deed on his part, yet the two scenarios are possible; he may have commanded his young servant to copy him or chosen to do so out of prudence and mindfulness of Allah, Exalted is He.
The hadeeth underlines the virtues of Qays ibn Sa‘d(may Allah be pleased with him).
It is also deduced from the hadeeth that it is permissible to comb one’s hair before assuming Ihraam.
It is inferred therefrom that it is allowable to use flags and banners in war..

2989

Narrated AbooHurayrah (may Allah be pleased with him):
Allah's Messenger ﷺ said, "There is a (required) Sadaqah (i.e., charity) to be given for every joint of the human body (as a sign of gratitude to Allah) every day the sun rises. To judge justly between two persons is regarded as Sadaqah, and to help a man concerning his riding animal by helping him ride it or by lifting his luggage on to it, is also regarded as Sadaqah, and (saying) a good word is also Sadaqah, and every step taken on one's way to offer the obligatory prayer (in the mosque) is also Sadaqah and to remove a harmful thing from the way is also Sadaqah.”
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Commentary :
Allah, Exalted is He, decreed that all acts of goodness a person performs to fulfill his own rights over himself in terms of worship, and the rights of others in terms of acts of kindness, should be counted as Sadaqah (i.e., charity) as an expression of gratitude to Allah, Exalted is He, for health and wellbeing.
In this hadeeth, the Prophet ﷺ stated that there is a (compulsory) Sadaqah to be given for every joint of the human body (as a sign of gratitude to Allah, Exalted is He) every day the sun rises, by performing acts of obedience and righteous deeds every day. This is done by using these joints in performing acts of obedience and worship. The bone structure of the human body is one of the greatest blessings bestowed by Allah, Exalted is He, upon His servant. Therefore, one should offer Sadaqah for each joint in his body to express gratitude to Allah, Exalted is He, for such a blessing. However, it is not incumbent to do so; it is adequate for a person to carry out the obligations and avoid the prohibitions.
Afterward, the Prophet ﷺ listed some acts of obedience that are counted as Sadaqah, which one may perform to express gratitude to Allah, Exalted is He, for the blessing of his joints. He ﷺ stated: “To judge justly between two persons is regarded as Sadaqah,” or reconcile between disputing people. Reconciliation is a good act, yet if he knew that one of them was rightfully entitled to the disputed item or right, he must establish justice. Another example of Sadaqah is to help a man concerning his riding animal, or any other means of transportation, by helping him ride it or by lifting his luggage on to it. The Arabic word used in the hadeeth is Akheeh, lit., his brother, and it refers to one’s fellow Muslims in general, since all Muslims are brothers in faith. A Muslim is required to wish for his fellow Muslims what he wishes for himself, and exchange with them acts of kindness and charity. Another example listed in the hadeeth is good speech, in fulfillment of the rights of Allah, Exalted is He, such as Tasbeeh (i.e., saying 'SubhaanAllaah,’ Glory be to Allah), Takbeer (i.e., saying ‘Allaahu Akbar,’ Allah is the Greatest), and Tahleel (i.e., saying 'La ilaahaillaAllaah,’ none is worthy of worship but Allah), or in fulfillment of people’s rights such as embodying good morals in one’s interactions with people. Another example is every step taken on one's way to offer the compulsory prayer (in the mosque), regardless of the distance, and to remove harmful objects from the people’s way.
It was narrated on the authority of AbooDharr(may Allah be pleased with him) that the Prophet ﷺ said: “… and two Rak‘ahs which one prays in the forenoon will suffice.” [Muslim]. This means that performing the Duhaa prayer is sufficient asSadaqah for each joint, because the prayer is performed by the whole body and it incorporates all the listed acts of Sadaqah and more.
The hadeeth underlines the numerosity of the acts of goodness and obedience that count as Sadaqah devoted to Allah, Exalted is He.
It urges Muslims to perform acts of obedience regularly.
It also underlines the grace of Allah, Exalted is He, conferred upon His servants by guiding them to perform righteous deeds and then rewarding them for them. .

2990

‘Abdullaah ibn ‘Umar (may Allah be pleased with them) narrated:
Allah's Messenger ﷺ forbade people from traveling to a hostile country carrying (copies of) the Quran..

Commentary :
The Prophet ﷺ taught his nation to pursue good in all their affairs, and an example of this is urging Muslims to honor and preserve the Quran and protect it from any form of harm or whatever undermines its sanctity.
In this hadeeth, the Prophet ﷺ forbade Muslims from traveling to a hostile country carrying written copies of the Quran. The wisdom behind the prohibition is the fear that enemies may disrespect it or violate its sanctity. In the version recorded by Muslim, the Prophet ﷺ said: “lest the enemy should seize it,” and violate its sanctity. .

2991

Anas (may Allah be pleased with him) narrated:
The Prophetﷺ reached Khaybar in the morning, while people were coming out carrying their spades over their shoulders. When they saw him, they said, "This is Muhammad and his army! Muhammad and his army!" So, they took refuge in the fort. The Prophetﷺraised both his hands and said, "Allahu Akbar, Khaybar is ruined, for when we approach a nation (i.e., enemy to fight) then miserable is the morning of the warned ones." Then we found some donkeys which we (killed and) cooked: The announcer of the Prophetﷺ announced: "Allah, Exalted is He, and His Messenger ﷺ forbid you to eat donkey's meat." So, all the pots including their contents were turned upside down.
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Commentary :
The conquest of Khaybar took place in 7 A.H. between Muslims and Jews. Khayber was a village inhabited by Jews and located (153 km) away from Al-Madeenah to the north on the route to Damascus. The Jews gathered therein, so the Prophet ﷺ wanted to secure Al-Madeenah from their evil.
In this hadeeth, Anas (may Allah be pleased with him) narrated that the Prophetﷺ reached Khaybar in the morning, while its people were coming out carrying their spades (and ploughs) over their shoulders, on the way to their farms. When they saw the Prophet ﷺ, they said, "This is Muhammad and his army! Muhammad and his army!" The Arabic word used in the hadeeth isKhamees, meaning army, which consists of five divisions: front, rear, left, right, and center. So, they took refuge in the fort. The Prophetﷺraised both his hands and said, "Allahu Akbar, Khaybar is ruined, for when we approach a nation (i.e., enemy to fight) then miserable is the morning of the warned ones,” the Prophet ﷺ repeated it thrice, being upbeat and optimistic about conquering Khaybar, seeing the spades and ploughs. During this battle, the Companions (may Allah be pleased with them) seized some domestic donkeys, which were used by farmers for cultivation and as riding mounts. The Companions (may Allah be pleased with them) slaughtered these donkeys and cooked their meat without the knowledge and permission of the Prophet ﷺ. When he ﷺ knew of it, the announcer of the Prophetﷺ announced: "Allah, Exalted is He, and His Messenger ﷺ forbid you from eating donkey's meat." Immediately, the Companions (may Allah be pleased with them) complied and refrained from eating such meat; all the pots including their contents were turned upside down, in compliance with the Prophet’s command.
It is deduced from the hadeeth that it is prohibited to eat the meat of domestic donkeys.
It is also inferred therefrom that it is allowable to recite Takbeer (i.e., saying ‘Allaahu Akbar,’ Allah is the Greatest) when Muslims are blessed with victory and conquest.
The hadeeth highlights the Companions’ immediate compliance with the Prophet’s commands and prohibitions..

2993

Jaabir ibn ‘Abdullaah(may Allah be pleased with him) narrated:
Whenever we went up a place we would say, "Allahu--Akbar (i.e., Allah is the Greatest)", and whenever we went down a place we would say, "Subhan Allah (i.e., Glory be to Allah).”
.

Commentary :
It is becoming of a Muslim to mention Allah, Exalted is He, constantly and evoke the Greatness of his Lord in all his conditions and at all times. The Prophet ﷺ and his Companions (may Allah be pleased with them) did so. In this hadeeth, Jaabir ibn ‘Abdullaah(may Allah be pleased with him) stated that whenever they went upwards on their way, they would say, "Allahu Akbar (i.e., Allah is the Greatest)," and whenever they went downwards, they would say, "Subhaan Allah (i.e., Glory be to Allah).” This is because reciting Takbeer is suitable to ascending to an elevated place, to remind oneself that Allah, Exalted is He, is the Most Hight and Greatest, and to evoke His Kibriyaa’ (Pride/Grandeur), and Tasbeehis suitable for descending to a lower place, to remind oneself of the fact that Allah, Exalted is He, is Free of all aspects of imperfection, because He is the Most High and the Greatest and also because Tasbeeh means deeming Allah, Exalted is He, above all aspects of imperfection and attributes of lowliness. It was also said that reciting Tasbeeh when passing through valleys and lower places is inferred from the story of Prophet Yunus (Jonah). Allah, Exalted is He, Says (what means): {And had he not been of those who exalt Allah. * He would have remained inside its belly until the Day they are resurrected.} [Quran 37:143-144]. Allah, Exalted is He, rescued him as a reward for reciting Tasbeeh inside the whale’s belly. The Prophet ﷺ followed his example and recited Tasbeeh while passing through the valleys, imploring Allah, Exalted is He, to rescue (and safeguard) him (from any potential harm). .

2996

IbraaheemAbooIsma‘eel Al-Saksakee narrated:
I heard AbooBurdah who accompanied Yazeed ibn AbeeKabshah on a journey. Yazeed used to observe fasting on journeys. AbooBurdah said to him, "I heard AbooMoosaa several times saying that Allah's Messenger ﷺ had said, 'When a servant of Allah falls ill or travels, he will get reward similar to that he gets for good deeds practiced at home when in good health."
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Commentary :
Allah, Exalted is He, favors His pious servants with more rewards for their good deeds in different circumstances, at times of good health and sickness, and in free time and at times of preoccupation.
In this hadeeth, the Taabi‘ee (Follower) IbraaheemAbooIsma‘eel Al-Saksakee narrated that AbooBurdah ibn AbooMoosaa Al-Ash‘aree and Yazeed ibn AbeeKabshah, who were Taabi‘een (Followers) as well, went on a journey with him. Yazeed used to observe fasting on journeys. AbooBurdah said to him, "I heard AbooMoosaa Al-Ash‘aree(may Allah be pleased with him) several times saying that Allah's Messenger ﷺ had said, 'When a servant of Allah falls ill or travels, he will get reward similar to what he gets for good deeds practiced at home when in good health.’” This means that whoever used to perform any given worshipful act or good deed, such as voluntary prayer, fasting, and the like, regularly and then happened to travel or fall sick and this prevented him from these deeds, Allah, Exalted is He, shall grant him rewards equal to them.
It was said that this also applies to the obligatory worshipful acts as well; when a Muslim is unable to perform some or all of them due to sickness, Allah, Exalted is He, shall grant him equal rewards for such worshipful acts. When a sick person performs the obligatory prayer while sitting down because he is unable to pray while standing, he earns equal rewards to the one who performs the prayer in a standing position.
The hadeeth highlights the great grace bestowed by Allah, Exalted is He, on His servants.
It also underlines the virtues of performing voluntary (and obligatory) worshipful acts and good deeds while being in good health and in his residence (not travelling) to earn equal rewards whenever he travels or falls sick (and becomes unable to perform them)..

2998

Ibn ‘Umar (may Allah be pleased with them) narrated on the authority of the Prophetﷺ the following Hadeeth (No. 242). The Prophetﷺ said, "If people (only) knew what I know about traveling alone, then nobody would travel alone at night."
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Commentary :
In this hadeeth, the Prophet ﷺ warns against travelling and walking alone at night. He ﷺ stated that if people knew what he ﷺ knew about the risks and harms that may befall a person when traveling or riding his mount alone at night, nobody would travel alone at night. This statement aims to discourage Muslims from traveling or walking alone at night.It imperils a person to the danger of being robbed, and were he to die during such a time, there would be no one to wash and shroud his dead body and perform the funeral prayer over him. It is also possible that the Prophet ﷺ said so out of his fear and compassion for the one traveling or walking alone at night lest he should be harmed by the devils, for they come out at night and may harm people by taking human form, scaring them, or targeting them with their whisperings. .

3004

Ibn ‘Umar (may Allah be pleased with them) narrated on the authority of the Prophetﷺ the following Hadeeth (No. 242). The Prophetﷺ said, "If people (only) knew what I know about traveling alone, then nobody would travel alone at night."
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Commentary :
In this hadeeth, the Prophet ﷺ warns against travelling and walking alone at night. He ﷺ stated that if people knew what he ﷺ knew about the risks and harms that may befall a person when traveling or riding his mount alone at night, nobody would have travelled alone at night. This statement aims to discourage Muslims from traveling or walking alone at night.It imperils a person to the danger of being robbed, and were he to die during such time, there would be no one to wash and shroud his dead body and perform the funeral prayer over him. It is also possible that the Prophet ﷺ said so out of his fear and compassion for the one traveling or walking alone at night, lest he should be harmed by the devils, for they come out at night and may harm people by taking human form, scaring them, or targeting them with their whisperings. .

3005

Aboo Basheer Al-Ansaaree(may Allah be pleased with him) narrated that he was in the company of Allah's Messenger ﷺon some of his journeys. (The sub-narrator ‘Abdullaah adds, "I think that Aboo Basheer (may Allah be pleased with him) also said, 'And the people were at their sleeping places.") Allah's Messenger ﷺ sent a messenger ordering: "There shall not remain any necklace of string or any other kind of necklace round the necks of camels except it is cut off."
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Commentary :
The Prophet ﷺ was compassionate and kind towards people; he ﷺ commanded them to do whatever would benefit them with regard to their religious and worldly affairs and corrected their erroneous actions to which they were accustomed and which would undermine their beliefs or worldly benefits.
In this hadeeth, AbooBasheer Al-Ansaaree(may Allah be pleased with him) narrated that he was in the company of Allah's Messenger ﷺon one of his journeys. People were at their sleeping places and tents. Allah's Messenger ﷺ sent a messenger, i.e., his freed slave Zayd (may Allah be pleased with him), commanding them that there shall not remain any necklace of string or any other kind of necklace round the necks of camels except it is cut off.
These necklaces referred to the bells, horseshoes, and the like, and strings were similar toa bow’s strings, which were attached to the camels’ necks (used as amulets) to ward off envy and the evil eye. They were commanded to cut off these necklaces and strings, because they can neither avert nor hinder the decrees of Allah, Exalted is He. It was also said that he ﷺ forbade attaching such strings to the animals’ necks, because they are harmed by them; they may get attached to trees or the like and cause the poor animal to suffocate and die, and they may also suffocate the animal when running extremely fast; or because they attached bells to them. AbooHurayrah(may Allah be pleased with him)narrated that the Prophet ﷺ said: “The angels do not go along with a travelling company in which there is a dog or a bell.” [Muslim].
The hadeeth urges Muslims to perfect their belief in Tawheed (i.e., unique Oneness of Allah, Exalted is He) and eliminate all traces of Shirk (i.e., associating partners with Allah) and all means leading to it..

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

Tha‘labah ibn Abee Maalik Al-Quradhee narrated: When Qays ibn Sa‘d Al-Ansaaree, who used to carry the flag of the Prophet ﷺ, intended to perform Hajj, he combed his hair. .

‘Abdullaah ibn ‘Umar (may Allah be pleased with them) narrated: Allah's Messenger ﷺ forbade people from traveling to a hostile country carrying (copies of) the Quran..

Jaabir ibn ‘Abdullaah(may Allah be pleased with him) narrated: Whenever we went up a place we would say, "Allahu--Akbar (i.e., Allah is the Greatest)", and whenever we went down a place we would say, "Subhan Allah (i.e., Glory be to Allah).” .

Ibn ‘Umar (may Allah be pleased with them) narrated on the authority of the Prophetﷺ the following Hadeeth (No. 242). The Prophetﷺ said, "If people (only) knew what I know about traveling alone, then nobody would travel alone at night." .

Ibn ‘Umar (may Allah be pleased with them) narrated on the authority of the Prophetﷺ the following Hadeeth (No. 242). The Prophetﷺ said, "If people (only) knew what I know about traveling alone, then nobody would travel alone at night." .

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.”.

Tha‘labah ibn Abee Maalik Al-Quradhee narrated:
When Qays ibn Sa‘d Al-Ansaaree, who used to carry the flag of the Prophet ﷺ, intended to perform Hajj, he combed his hair.
.

‘Abdullaah ibn ‘Umar (may Allah be pleased with them) narrated:
Allah's Messenger ﷺ forbade people from traveling to a hostile country carrying (copies of) the Quran..

Jaabir ibn ‘Abdullaah(may Allah be pleased with him) narrated:
Whenever we went up a place we would say, "Allahu--Akbar (i.e., Allah is the Greatest)", and whenever we went down a place we would say, "Subhan Allah (i.e., Glory be to Allah).”
.

Ibn ‘Umar (may Allah be pleased with them) narrated on the authority of the Prophetﷺ the following Hadeeth (No. 242). The Prophetﷺ said, "If people (only) knew what I know about traveling alone, then nobody would travel alone at night."
.

Ibn ‘Umar (may Allah be pleased with them) narrated on the authority of the Prophetﷺ the following Hadeeth (No. 242). The Prophetﷺ said, "If people (only) knew what I know about traveling alone, then nobody would travel alone at night."
.