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Hadith
145
It was narrated from Wasi‘ ibn Habban from ‘Abdullah ibn ‘Umar, that he used to say: Some people say that when you sit to relieve yourself, do not face towards the qiblah or towards Bayt al-Maqdis. ‘Abdullah ibn ‘Umar said: I climbed up on the roof of a house of ours one day, and I saw the Messenger of Allah (blessings and peace of Allah be upon him) sitting on two bricks to relieve himself, facing towards Bayt al-Maqdis. He said: Perhaps you are one of those who pray on their thighs? I said: I do not know, by Allah. Malik said: That refers to one who prays and does not lift himself up off the ground; he prostrates as if stuck to the ground..

Commentary : The Prophet (blessings and peace of Allah be upon him) taught us the etiquette, both words and deeds, of relieving oneself, and in his Sunnah he highlighted what should and should not be done.
In this hadith, the Tabi‘i Wasi‘ ibn Habban tells us that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) used to say: Some people say that when you sit to relieve yourself – and he referred to sitting because that is what is usually the case, otherwise there is no difference between sitting and standing – then do not face towards the Holy Kaaba, which is the qiblah, or towards Bayt al-Maqdis, which refers to al-Masjid al-Aqsa [in Jerusalem]. He singled out Bayt al-Maqdis for mention because it was the first qiblah of the Muslims. What he meant by the people was those who used to say that the prohibition on facing towards the qiblah or turning one’s back towards it when relieving oneself was general in meaning and applied whether one was relieving oneself in the desert or in a structure. Those who said that included Abu Ayyub al-Ansari, Abu Hurayrah, Ma‘qil al-Asadi and others (may Allah be pleased with them all).
Then ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrated that one day he climbed up on the roof of a house; according to a report in al-Sahihayn, it was the roof of Hafsah’s house – she was his sister and the wife of the Prophet (blessings and peace of Allah be upon him), as was stated clearly in a report narrated by Muslim. He saw the Messenger of Allah (blessings and peace of Allah be upon him) sitting on two bricks – which are rectangular or square moulded objects made of clay, used in construction – facing towards Bayt al-Maqdis when he was relieving himself. According to a report narrated by al-Bukhari, he was facing towards al-Sham (Greater Syria) with his back towards the Kaaba. What Ibn ‘Umar saw was what was visible of the Prophet’s body, not what it is not permissible to look at, such as the ‘awrah and so on; he only saw the upper part of his body and what was clearly visible of the Prophet (blessings and peace of Allah be upon him). It was said that Ibn ‘Umar did not deliberately look at the Prophet (blessings and peace of Allah be upon him) in that situation; rather he climbed up to the roof for some purpose, as is mentioned in a report narrated by al-Bukhari – I climbed up to the roof of Hafsah’s house for some purpose – and he turned by accident, as is mentioned in a report narrated by al-Bayhaqi. When it so happened that he saw him in that situation without intending to, he did not want that to pass without learning something from it, so he learned this Islamic ruling. The hadith of Ibn ‘Umar (may Allah be pleased with him) explains that there is nothing wrong with relieving oneself in a place built for that purpose, whether one is facing towards the qiblah or has one’s back towards it. Rather the prohibition applies only when relieving oneself in places where it is possible to turn away from the direction of the qiblah, in the desert or the wilderness and the like.
Then Ibn ‘Umar (may Allah be pleased with him) said to Wasi‘ ibn Habban: Perhaps you are one of those who pray on their thighs?, meaning one of those who are unaware of the Sunnah when prostrating, which is to keep the belly away from the thighs. The narrator explained that in the hadith by saying: That refers to one who prays and does not lift himself up off the ground; he prostrates as if stuck to the ground. This is by way of warning him not to pray in this manner, and criticizing those who do that. It also means: if you are one of those who are not unaware of that, then you would know the difference between relieving oneself in an open space or in an enclosed space, and the difference between facing towards the Kaaba and facing towards Bayt al-Maqdis.
This hadith indicates that the Sahabah (may Allah be pleased with them) sometimes differed in their understanding of some Sunnahs, and that each of them understood and applied what he heard in general terms.
It also indicates that they would try to learn what the Prophet (blessings and peace of Allah be upon him) did in all situations and they transmitted it, and that all of it is a source of Islamic rulings..

146
It was narrated from ‘A’ishah that the wives of the Prophet (blessings and peace of Allah be upon him) used to go out at night to answer the call of nature in al-Manasi‘, which was a vast open space. ‘Umar used to say to the Prophet (blessings and peace of Allah be upon him): Prevent your wives from going out, but the Messenger of Allah (blessings and peace of Allah be upon him) did not do that. Then Sawdah bint Zam‘ah, the wife of the Prophet (blessings and peace of Allah be upon him) went out one night at ‘Isha’ time; she was a tall woman, so ‘Umar called out to her: We recognize you, O Sawdah! – hoping that the command of hijab would be revealed, then Allah sent down the verse of hijab..

Commentary : The wives of the Prophet (blessings and peace of Allah be upon him) are the mothers of the believers, and they are held in especially high esteem by people. Allah sent down some rulings that were specific to them, to protect them and raise their status. In this hadith, ‘A’ishah (may Allah be pleased with her) narrates that the wives of the Prophet (blessings and peace of Allah be upon him) used to go out at night to answer the call of nature – meaning to relieve themselves by urinating or defecating – in al-Manasi‘, which refers to places on the edge of Madinah, near al-Baqi‘. This was a vast open space, in which there were no buildings. They used to go out to that place at night. In the beginning, they used to go out to that place because there were no outhouses or bathrooms in people’s houses, and that was a concession that was granted to them. Then when people began to have bathrooms in their houses, ‘Umar ibn al-Khattab (may Allah be pleased with him) started to ask the Prophet (blessings and peace of Allah be upon him) to prevent his wives from going out of their houses, but the Prophet (blessings and peace of Allah be upon him) did not do what ‘Umar (may Allah be pleased with him) asked him to do. That was because their going out was something that could not be avoided. Then Sawdah bint Zam‘ah, the wife of the Prophet (blessings and peace of Allah be upon him), went out one night at ‘Isha’ time, when it was dark, so that no one would notice her. But she was a tall woman, and was distinct for that reason, so ‘Umar called out to her: We recognize you, O Sawdah! because he wanted the command of hijab to be revealed. Then Allah (may He be glorified in exalted) revealed the verse of hijab, in which He says: {O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful} [al-Ahzab 33:59].
With regard to concealing themselves when going out to relieve themselves, the women went through three stages, the first of which was covering themselves with darkness, because they used to go out at night, not by day. ‘A’ishah said in the story of the slander (al-ifk): Umm Mistah went out with me towards al-Manasi‘, which was where we would go to answer the call of nature, and we only went out at night. Then the command of hijab was revealed, so they covered themselves with garments, but some of them might have a distinctive appearance, hence ‘Umar (may Allah be pleased with him) said: We recognize you, O Sawdah! This was the second stage. Then when people began to have bathrooms in their houses, the women were prevented from going out of their houses except for a need or an essential reason. That was the third stage.
In this hadith, we see that one who is of lower standing may suggest something to one who is of higher standing with regard to an issue that he feels is important, and we see the virtue of this sort of discussion if the intention behind it is not to cause trouble, for by means of it some hidden issues of knowledge may become apparent.
It highlights the importance of being sincere towards Allah and His Messenger.
It indicates that women may go out to do errands if there is a need for that.
It highlights the virtue of ‘Umar ibn al-Khattab (may Allah be pleased with him)..

147
It was narrated from ‘A’ishah that the Prophet (blessings and peace of Allah be upon him) said: “Permission has been given for you to go out to tend to your needs.” Hishaam said: That is, to answer the call of nature..

Commentary : This hadith has to do with the hijab of the Mothers of the Believers, the wives of the Prophet (blessings and peace of Allah be upon him). They used to go out to relieve themselves, but ‘Umar (may Allah be pleased with him) spoke to the Messenger of Allah (blessings and peace of Allah be upon him) about their observing hijab and being prevented from going out of their houses. The reason for this hadith – as was narrated by al-Bukhari and Muslim – was that Sawdah bint Zam‘ah, the wife of the Prophet (blessings and peace of Allah be upon him) went out to answer the call of nature after the hijab had been enjoined – and what is meant by hijab here is covering the head and face – and she was a woman of large build, so when ‘Umar ibn al-Khattab (may Allah be pleased with him) saw her, he said: O Sawdah! By Allah, you cannot hide yourself from us, so think about how you go out. She went back and complained about that to the Prophet (blessings and peace of Allah be upon him) was he was eating his supper. Revelation came to him, then he said: “Permission has been given to you to go out to relieve yourselves.” What is meant in this hadith, as was explained by Hisham ibn ‘Urwah, one of the narrators of the hadith, was answering the call of nature. At that time they used to go out to a spacious flat piece of land to answer the call of nature. Women are also allowed to go out if they have errands to do and valid reasons for going out, and their going out is not limited to relieving themselves, because Allah gave them permission to go out to answer the call of nature after the command of hijab had been sent down, and before people began to have outhouses and bathrooms in their houses. When permission was given to them for that, it was also given for them to go out for other purposes, or to uphold ties of kinship as Allah had enjoined upon them, and the Messenger (blessings and peace of Allah be upon him) had also instructed the women to go out to the prayer on the two Eids, which indicates that what is meant is that women may go out for all kinds of needs..

153
It was narrated that Abu Qatadah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “When one of you drinks, let him not breathe into the vessel, and if he goes to relieve himself, let him not touch his penis with his right hand or wipe himself with his right hand.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best teacher and educator. He taught his ummah everything that is beneficial for them, which includes his teaching them the etiquette of eating and drinking, and of relieving oneself, as in this hadith, in which the Prophet (blessings and peace of Allah be upon him) forbade breathing into the vessel when drinking. If the individual wants to breathe whilst drinking, he should breathe outside the vessel, whilst holding it in his hand, lest that be off-putting to others who will then refuse to drink from the same vessel, and so that the smell of the vessel will not be changed by too many people breathing into it. That was also for the sake of cleanliness and the well-being of all, and to protect against contagion and so on. This is general in meaning and applies to all kinds of drinks, water and others.
The Prophet (blessings and peace of Allah be upon him) also forbade wiping oneself with the right hand, which refers to cleaning oneself after relieving oneself. And he forbade touching the private part with the right hand. So the individual should not touch his penis with his right hand after urinating. That is because the right hand is to be used for good things, and should not be used to remove filth and dirt. Everything else should be done with the left hand.
This hadith highlights how Islam was the first to highlight proper etiquette when eating and drinking, and to promote personal and public hygiene, for the well-being and safety of all..

155
It was narrated that Abu Hurayrah said: I followed the Prophet (blessings and peace of Allah be upon him) and he went out to relieve himself, and he did not look around him. I came close to him, and he said: “Bring me some pebbles so that I can clean myself with them – or words to that effect – but do not bring me any bone or piece of [dried] dung.” I brought him some pebbles, carrying them in the edge of my garment, and put them next to him, then I walked away from him. When he had finished, he used the pebbles..

Commentary : The Sahabah (may Allah be pleased with them) used to follow the Messenger of Allah (blessings and peace of Allah be upon him) and stay close to him, in order to learn about their religion from him.
In this hadith, Abu Hurayrah (may Allah be pleased with him) narrates that he walked behind the Prophet (blessings and peace of Allah be upon him), following him, when he was going out to relieve himself. The Prophet (blessings and peace of Allah be upon him) did not usually look to his right and left when walking. Then Abu Hurayrah came close to him, and the Prophet (blessings and peace of Allah be upon him) noticed that he was there, so he asked him to find him some clean pebbles with which to purify himself and remove the traces of impurity (najasah) that were left after urinating or defecating. Then he said to him: “But do not bring me any bone or piece of dung”; they cannot be used to clean oneself, because bones are the food of our brethren among the jinn, as is mentioned in a report narrated by al-Bukhari, so they should not be contaminated with impurities. The word translated here as dung refers to the dried droppings of animals and it is not pure (tahir).
So Abu Hurayrah collected the pebbles in the hem of his garment, then placed them beside the Prophet (blessings and peace of Allah be upon him), and he did not look at him in this situation. This highlights the etiquette of Abu Hurayrah (may Allah be pleased with him), that he had learned from the Prophet’s teachings. When the Prophet (blessings and peace of Allah be upon him) finished relieving himself, he used those pebbles to remove the traces of impurity, until he was clean.
In this hadith, we see that one may use pebbles to clean oneself after relieving oneself (istinja’), and it is forbidden to use bones or dried dung.
It indicates that one may help the person who is relieving himself by looking for pebbles for him. The report indicates that one should respond to anyone who asks for help, if one is able to help.
It indicates that it is prescribed to follow prominent people and scholars, even if they do not instruct you to do that.
It indicates that a leader may give tasks to some of his followers. .

156
It was narrated that ‘Abdullah said: the Prophet (blessings and peace of Allah be upon him) went to relieve himself, and he instructed me to bring him three pebbles. I found two pebbles, and I looked for a third but I could not find another, so I picked up a piece of dried dung and brought it to him. He took the two pebbles and threw away the dried dung, and said: “This is unclean.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) taught us the Sunnahs of purifying and cleansing ourselves from urine and stools when we relieve ourselves by using whatever is available of that which may be used to cleanse and purify.
In this hadith, the Prophet (blessings and peace of Allah be upon him explains that it is acceptable to clean oneself with pebbles (istijmar) after relieving oneself. After he had relieved himself – and the word used originally refers to low-lying land, then was used to refer to relieving oneself because the one who relieves himself looks for low-lying land in which to conceal himself from the eyes of other people – he instructed Ibn Mas‘ud (may Allah be pleased with him) to bring him three pebbles with which to clean himself. Ibn Mas‘ud brought him two pebbles, but he could not find a third, so he brought a piece of dried dung; it was said that the word used in the original Arabic refers specifically to the dung of horses, mules and donkeys. But the Prophet (blessings and peace of Allah be upon him) rejected it and said: This is unclean. In other words, dried dung is impure, or it is not permissible to use it.
In this hadith, we see that the Prophet (blessings and peace of Allah be upon him) cleaned himself (instinja’) with two pebbles only. It was narrated by Muslim, from Salman al-Farisi (may Allah be pleased with him), that the Prophet (blessings and peace of Allah be upon him) said: “No one of you should clean himself with fewer than three pebbles.” We may reconcile between the reports by noting that using three is recommended in order to be on the safe side and ensure that cleaning oneself is done properly, and to use an odd number, because he said, “Whoever cleans himself with pebbles, let him use an odd number.” But if someone is unable to find three pebbles, then using two is sufficient..

157
It was narrated that Ibn ‘Abbas said: The Prophet (blessings and peace of Allah be upon him) did wudu’ washing each part once..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to make things easy for his ummah, and explained to them what it was permissible to do when purifying oneself and doing wudu’, and what was sufficient in that regard.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) did wudu’ washing each part once. This highlights the minimum extent that is required in wudu’, which is an obligation without which prayer is not acceptable.
This hadith indicates that wudu’ is acceptable if each part is washed once. It is proven that the Prophet (blessings and peace of Allah be upon him) also washed each part twice, as is mentioned in the hadith of ‘Abdullah ibn Zayd that was narrated by al-Bukhari, according to which the Prophet (blessings and peace of Allah be upon him) did wudu’ washing each part twice. But the Sunnah when doing wudu’, and the most perfect way of doing it, is to wash each part three times, as mentioned in the hadith of ‘Uthman ibn ‘Affan that was narrated by al-Bukhari..

160
It was narrated from Humran that when ‘Uthman did wudu’, he said: Shall I not narrate to you a hadith which, were it not for a verse, I would not have narrated it to you? I heard the Prophet (blessings and peace of Allah be upon him) say: “No man does wudu’ and does it well, and offers the prayer, but Allah will forgive him [for his minor sins] between this prayer and the next prayer until he has prayed it.” ‘Urwah said: The verse is: {Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture - those are cursed by Allah and cursed by those who curse} [al-Baqarah 2:159]. .

Commentary : The Prophet (blessings and peace of Allah be upon him) enjoined doing wudu’ well, and explained the goodness that there is in it, and the reward that results from it, in many hadiths, including this one. In this hadith, he explains that whoever does wudu’ well, then offers the prayer for which he did wudu’, Allah (may He be glorified and exalted) will forgive him [for his minor sins] between this prayer that he prayed and the following prayer, as is mentioned in other reports. So if a person does wudu’ well for the five daily prayers, he will be forgiven for the sins of that entire day. What is meant here is minor sins, as mentioned in the hadith narrated by Muslim from Abu Hurayrah, according to which the Messenger of Allah (blessings and peace of Allah be upon him) used to say: “The five daily prayers, one Jumu‘ah to the next, and one Ramadan to the next, expiates whatever sins come in between them, so long as major sins are avoided.”
The caliph ‘Uthman ibn ‘Affan (may Allah be pleased with him) narrated this hadith after he did a complete wudu’, washing each part three times, then he narrated that he saw the Prophet (blessings and peace of Allah be upon him) doing wudu’ in this manner. Then ‘Uthman (may Allah be pleased with him) said: Were it not for a verse, I would not have narrated it to you. In other words, were it not that Allah (may He be exalted) enjoined the one who acquired some knowledge to convey it, I would not have been keen to narrate this hadith to you. ‘Urwah said: The verse is the one in which Allah (may He be exalted) says: {Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture - those are cursed by Allah and cursed by those who curse} [al-Baqarah 2:159]. This highlights the keenness of the Sahabah (may Allah be pleased with them) to convey the Sunnah and teach it to people, and it indicates how a ruler should play a role in carrying out the duty to preserve and promote Islam..

162
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “When one of you does wudu’, let him put water in his nose then blow it out, and whoever cleans himself with pebbles, let him use an odd number. When one of you wakes up from his sleep, let him wash his hand before putting it into his vessel of wudu’ water, for one of you does not know where his hand spent the night.”.

Commentary : This hadith highlights some points of Islamic etiquette and teachings. In it, the Prophet (blessings and peace of Allah be upon him) says: When one if you does wudu’, meaning that when he wants to do wudu’ and starts to do it, then let him put water in his nose by sniffing it up until it gets into his nose, then let him push it out with a forceful exhalation, so as to clean out any dirt that may be inside the nose. And whoever cleans himself with pebbles, meaning that he wants to wipe his front or back passage after relieving himself by using pebbles, let him use an odd number, so let him use three or five pebbles, and so on, so that the place will be thoroughly cleansed of dirt. Then the Prophet (blessings and peace of Allah be upon him) advised the one who wakes up from his sleep to wash his hand and purify it with water before he puts it into the vessel containing the water with which he will do wudu’. That is because the sleeper does not know where his hand spent the night whilst he was sleeping, and he cannot be certain that it did not become unclean by touching some impurity on the body. This is a precaution so that the water will not become contaminated with something that may have got stuck to his hand whilst he was sleeping.
This hadith encourages us to take precautions and be careful in the case of doubt and uncertainty, and to take measures to protect and maintain the original state of water, which is originally clean and pure.
It indicates that one may use ambiguous words when it is not appropriate to be blunt or explicit. So the Prophet (blessings and peace of Allah be upon him) said, “One of you does not know where his hand spent the night,” instead of saying something explicit..

164
It was narrated from Humran, the freed slave of ‘Uthman ibn ‘Affan, that he saw ‘Uthman ibn ‘Affan call for water for wudu’. Then he poured some of the water onto his hands from the vessel and washed them three times. Then he put his right hand into the water then rinsed his mouth and sniffed water up into his nose and blew it out. Then he washed his face three times, and his arms up to the elbows three times. Then he wiped his head, then he washed each foot three times. Then he said: I saw the Messenger of Allah (blessings and peace of Allah be upon him) doing wudu’ in a manner similar to this wudu’ of mine, and he said: “Whoever does wudu’ in a manner similar to this wudu’ of mine, then prays two rak‘ahs in which he does not let his mind wander, Allah will forgive him his previous sins.”.

Commentary : The Sahabah (may Allah be pleased with them) were keen to transmit the Sunnah and teach it to those who came after them, so that they could spread the true religion and the teachings of the Prophet (blessings and peace of Allah be upon him).
In this hadith, the Tabi‘i Humran, the freed slave of ‘Uthman ibn ‘Affan, narrates that ‘Uthman (may Allah be pleased with him), during his time as caliph of the Muslims, called for a vessel containing water for wudu’. He poured some water from the vessel onto his hands and washed them three times, before putting his hands into the vessel, so as to cleanse and purify them. Then he put his right hand into the  water and took out a handful of water, then rinsed his mouth by putting the water into his mouth and moving it around, then spitting it out, so as to wash his mouth thoroughly. Then he spat out the water from his mouth. Then he sniffed water up to make it reach the top of his nose, then he blew it out, so as to cleanse his nose of any dirt that might be in it. Then he washed his face three times. The definition of the face is from the hairline to the bottom of the chin, and from one earlobe to the other, right and left. What is meant is that he made the water reach every part of the face. Then he washed each arm up to the elbow three times. Then he wiped his head, and wiping is less than washing. What is meant by the head here is where the hair grows. Then he washed each foot up to the ankle, as is mentioned in the reports. In all of that, he gave each part its fair share of water and washing.
Then after finishing his wudu’, ‘Uthman (may Allah be pleased with him) said: I saw the Prophet (blessings and peace of Allah be upon him) doing wudu’ in a manner similar to this wudu’ of mine. Thus he stated that his wudu’ was a precise imitation of the wudu’ of the Prophet (blessings and peace of Allah be upon him) and was done to teach those around him of the Tabi‘in and those who wanted to follow the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him). The Prophet (blessings and peace of Allah be upon him) said: Whoever does wudu’ in a manner similar to this wudu’ of mine, then prays two rak‘ahs in which he does not let his mind wander, so that he does those two rak‘ahs with sincerity and proper focus, in an unhurried manner, Allah will forgive him his previous minor sins, because in the case of major sins, repentance is essential. So major sins are excluded from the general meaning of the statement, based on the report narrated by Muslim from Abu Hurayrah, from the Prophet (blessings and peace of Allah be upon him): “The five daily prayers, one Jumu‘ah to the next, and one Ramadan to the next, expiate whatever sins come in between them, so long as major sins are avoided.” It is also stipulated that the one who repents should put right any wrongs that he did, and fulfil other conditions of repentance.
This hadith highlights the virtue of wudu’ and praying with sincerity, without showing off.
It indicates that teaching by demonstrating actions is more effective than teaching by words alone.
It highlights the virtue of ‘Uthman (may Allah be pleased with him) and his keenness to teach people about matters of faith even when he was caliph. .

166
It was narrated from ‘Ubayd ibn Jurayj that he said to ‘Abdullah ibn ‘Umar: O Abu ‘Abdul Rahman, I saw you doing four things that I have not seen any of your companions doing. He said: What are they, O Ibn Jurayj? He said: I saw that you do not touch any corners [of the Kaaba] except the two Yemeni corners; I saw that you wear sandals made of tanned leather; I saw that you use wars [memecylon tinctorium] as a dye; and I saw that when you were in Makkah, the people entered ihram when they saw the new moon, but you did not enter ihram until the day of al-tarwiyah. ‘Abdullah said: As for the corners, I never saw the Messenger of Allah (blessings and peace of Allah be upon him) touch any but the two Yemeni corners. As for the sandals of tanned leather, I saw the Messenger of Allah (blessings and peace of Allah be upon him) wearing sandals on which there were no hairs, and doing wudu’ in them, so I like to wear them. As for using wars as a dye, I saw the Messenger of Allah (blessings and peace of Allah be upon him) using it as a dye, so I like to use it as a dye. As for entering ihram, I did not see the Messenger of Allah (blessings and peace of Allah be upon him) entering ihram until he set out on his mount [on the day of al-tarwiyah]..

Commentary : ‘Abdullah ibn ‘Umar (may Allah be pleased with him) was very keen to follow the Prophet’s Sunnah in every aspect of his life and in his acts of worship. He would do some things that others did not do, because of this great keenness of his to follow the Prophet (blessings and peace of Allah be upon him)
This hadith highlights some of those things, as the Tabi‘i ‘Ubayd ibn Jurayj asked ‘Abdullah ibn ‘Umar (may Allah be pleased with him) about four things that he had not seen any of the companions of the Prophet (blessings and peace of Allah be upon him) doing. It may be that what he meant was that no one else did all four of those deeds, although some might do one or two of them. The first of these four things was: he saw that he did not touch any of the corners of the Kaaba when circumambulating it (tawaf) except the two Yemeni corners which are on the southern side of the Kaaba. What is meant is the “black corner” [where the Black Stone is], which is the corner of the Kaaba that is next to the door, on the eastern side, and the one that is parallel to it, opposite al-Safa. As for the other two corners on the northern side, he did not touch them; Hijr Isma‘il is on that side. Perhaps he used to do that because the two Yemeni corners are built on the foundations of Ibrahim, and the corner where the Black Stone is has two characteristics: it was built on the foundations of Ibrahim and it contains the Black Stone.
The second action was wearing sandals made of tanned leather, on which there was no hair. It was said that they were made from the tanned hide of a cow. It was said that he only objected to Ibn ‘Umar (may Allah be pleased with him) doing that because that was the footwear of people of luxury, and ordinary people used to wear sandals made of hides that still had hair and was not tanned.
The third action was dying his hair with wars, which is a plant similar to saffron and may be mixed with it.
The fourth action was that when he was staying in Makkah, he did not enter ihram until the day of al-tarwiyah, which is the eighth day of Dhul Hijjah. It is so called because on that day they used to prepare water (yatarawwawna), preparing it and carrying it so that they could use it in ‘Arafah for drinking and other purposes. His companions used to enter ihram when they saw the new moon of Dhul Hijjah. The word translated here as entering ihram refers to raising the voice in reciting the Talbiyah with the intention of entering ihram for Hajj or ‘umrah.
‘Abdullah ibn ‘Umar (may Allah be pleased with him) responded that he did these things as the Prophet (blessings and peace of Allah be upon him) had done them. He never saw the Prophet (blessings and peace of Allah be upon him) touching any of the corners of the Kaaba except the two Yemeni corners. He saw the Prophet (blessings and peace of Allah be upon him) wearing sandals on which there was no hair and doing wudu’ in them, so he liked to do what the Prophet (blessings and peace of Allah be upon him) did. He saw him using wars as a dye, and this may refer to dyeing his garment, because of the report in Sunan Abi Dawud from Ibn ‘Umar (may Allah be pleased with him): I saw the Messenger of Allah (blessings and peace of Allah be upon him) using wars as a dye, and nothing was dearer to him than that. He used to dye all of his garments with it, even his turban. Most of the Sahabah and Tabi‘in used to dye their hair and beards with wars. It was also suggested that perhaps he used to perfume himself with it, not that he used it as a dye.
And he saw the Prophet (blessings and peace of Allah be upon him) not entering ihram until he set out on his mount; that is, when his camel stood up fully with him in the saddle, setting out on his way. What is meant is that the Prophet (blessings and peace of Allah be upon him) only entered ihram when he began to do the actions of Hajj and started moving [towards Mina]. Hence Ibn ‘Umar (may Allah be pleased with him) delayed entering ihram until the time when he began to do the actions of Hajj and headed towards Mina, which is the day of al-tarwiyah. At that time they would set out from Makkah towards Mina. Thus Ibn ‘Umar (may Allah be pleased with him) was a follower, not an innovator. May Allah be pleased with all the companions of the Prophet (blessings and peace of Allah be upon him).
This hadith highlights the fact that it is valid to do wudu’ wearing sandals.
It indicates that goodness is in following the Sunnah, and in striving to reach conclusions (ijtihad) and make analogies (qiyas) on the basis thereof, for those who are qualified to do that.
It indicates that the learner may ask the knowledgeable person about what he sees him doing, and does not know or understand the basis for that, and the knowledgeable person may explain that to the one who asks..

168
It was narrated that ‘A’ishah said: The Prophet (blessings and peace of Allah be upon him) liked to start on the right when putting on his shoes, combing his hair, purifying himself and in all things..

Commentary : The Sahabah (may Allah be pleased with them) used to watch what the Prophet (blessings and peace of Allah be upon him) did and listen to his words, so that they could acquire knowledge from him, act upon it and convey it to those who came after them.
In this hadith, ‘A’ishah the Mother of the Believers (may Allah be pleased with her) narrates that the Prophet (blessings and peace of Allah be upon him) liked to start on the right. In addition to starting on the right, the Arabic term also includes taking and giving with the right hand, by way of seeking blessing (barakah). It was pleasing and comfortable for him to start on the right in all his actions; that was because he liked optimistic attitudes, for the companions of the right are the people of Paradise. In one report, al-Bukhari added the words “as much as he could.” Here the hadith points out that the Prophet (blessings and peace of Allah be upon him) would maintain this habit so long as there was no reason that would make it impossible. One aspect of that is that he would start on the right when putting on his sandals or shoes, so he would put the shoe on the right foot before the left foot. When combing his hair, he would start on the right, and when doing wudu’ or ghusl to cleanse himself of impurity, he would start on the right before the left. He would also do that in other actions. As for dirty or off-putting matters, he would use his left hand and would start on the left, such as when cleaning himself after relieving himself, or entering the outhouse.
It was said that it is as by mentioning putting on shoes, which has to do with the feet, and combing the hair, which has to do with the head, and purification, which is the key to different acts of worship, he was referring to all parts of the body, as he would start on the right in all of these cases, when doing noble actions concerning them..

170
It was narrated that Ibn Sirin said: I said to ‘Abidah: We have some of the hair of the Prophet (blessings and peace of Allah be upon him) which we obtained from Anas or from the family of Anas. He said: If I had one hair of his, that would be dearer to me than this world and everything in it..

Commentary : The Sahabah and Tabi‘in were the people who had the greatest love for the Prophet (blessings and peace of Allah be upon him) and were the keenest to seek his relics.
In this hadith, Muhammad ibn Sirin, one of the Tabi‘in, narrates that he said to ‘Abidah – who was ibn ‘Amr al-Salmani, one of the senior Tabi‘in: We have some of the hair of the Prophet (blessings and peace of Allah be upon him) in our possession; it was given to us by Anas ibn Malik, the servant of the Prophet (blessings and peace of Allah be upon him), or by his family. It is as if he was saying that they sought blessing (barakah) from this hair, and held it in high esteem. Anas ibn Malik was the son of the wife of Abu Talhah; she was known as Umm Sulaym. Abu Talhah acquired some of the hair of the Prophet (blessings and peace of Allah be upon him) when his head was shaved during the Farewell Pilgrimage, and it remained until it was inherited by his heirs and his freed slaves. Sirin, the father of Muhammad, was a freed slave of Anas ibn Malik, and he obtained some of this hair.
‘Abidah said to Ibn Sirin: If I had one hair of his, that would be dearer to me than this world and everything in it. Thus ‘Abidah wished that he could have one hair of the Prophet (blessings and peace of Allah be upon him). This is indicative of the high esteem in which they held the Prophet (blessings and peace of Allah be upon him), as his worth in their view was far greater than this world and everything in it. That was because of their great love for the Prophet (blessings and peace of Allah be upon him).
It was proven that some of the Sahabah used to take the sweat of the Prophet (blessings and peace of Allah be upon him) and add it to their perfume. Others would seek where he had put his fingers in the food, and eat from that place. Yet others would drink his leftover water and other drinks. This is in addition to their keenness to follow his Sunnah and teachings, out of love for the Prophet (blessings and peace of Allah be upon him), and seeking blessing from his relics. This applies only to the relics of the Prophet (blessings and peace of Allah be upon him) himself.
This hadith indicates that human hair is pure (tahir).
It also highlights the great love that the Tabi‘in had for the Prophet (blessings and peace of Allah be upon him)..

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It was narrated from Anas that when the Messenger of Allah (blessings and peace of Allah be upon him) shaved his head, Abu Talhah was the first one to take some of his hair..

Commentary : The companions of the Prophet (blessings and peace of Allah be upon him) used to race to take his relics, seeking blessing from them; this is applicable only to the relics of the Prophet (blessings and peace of Allah be upon him) himself. In this hadith, we see one example of that. Anas ibn Maalik narrates that when the Prophet (blessings and peace of Allah be upon him) shaved his head in Mina during the Farewell Pilgrimage in 10 AH, he shared out his shaved hair among the people, and Abu Talhah al-Ansari (may Allah be pleased with him), the husband of Umm Sulaym, who was the mother of Anas (may Allah be pleased with him), was the first one to take some of the hair of the Prophet (blessings and peace of Allah be upon him).
Muslim narrated that when [the Prophet (blessings and peace of Allah be upon him)] had stoned the Jamrah and offered his sacrifice, he turned the right side of his head to the barber and he shaved it, then he called Abu Talhah and gave the hair to him, then he turned the left side of his head to the barber and he shaved it, and he gave that hair to Abu Talhah too, and said to him: “Share it out among the people.” According to a report narrated by Ahmad, Abu Talhah gave it to Umm Sulaym to put it in her perfume.
This hadith indicates that human hair is pure (tahir).
It also indicates that one may seek blessing from the hair of the Prophet (blessings and peace of Allah be upon him) and it is permissible to keep it..

172
It was narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “If a dog drinks from the vessel of one of you, let him wash it seven times.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was keen to explain issues pertaining to purification, and to explain to them which substances were impure, and how to remove their traces and purify an item that had been contaminated with them. An example of that is what is mentioned in this hadith, in which the Prophet (blessings and peace of Allah be upon him) enjoined washing a vessel seven times if a dog drinks from it. The procedure that is sufficient to purify the vessel from which a dog has drunk is to wash it seven times, one of which should be with dust or soil, as was narrated by al-Nasa’i: “… one of which should be with dust.” According to a report narrated by Muslim, “The first of which should be with dust”; according to another report narrated by Muslim, “and the eighth time rub it with dust.” The dog is singled out for mention in this regard, because of what is known about how impure (najis) the dog is, and how it may carry many diseases in its saliva. There is wisdom behind cleaning the vessel this number of times in this manner, which is known to Allah (may He be glorified and exalted). It was said that using dust or soil to wash the vessel is to be done because dust or soil has the ability to kill the diseases that are usually caused by the dog and may attach themselves to the vessel, which water alone cannot remove. Repeatedly washing the vessel with water will ensure that it is clean.
There is no difference between different types of dogs in this regard, and whether they are the types of dogs that it is permissible to keep, such as hunting dogs, or they are types that it is not permissible to keep..

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

Commentary : The journey of the Isra and Mi’raj was one of the miracles with which Allah supported His Prophet Muhammad (ﷺ). He honored and ascended him with Gabriel, the Angel, to the highest heavens so he saw Paradise along with His greatest signs. In this hadith, Abu Hurairah interpreted Allah's saying, "And he certainly saw him in another descent." (An-Najm: 13) and said that was the second time the Prophet saw Gabriel, the Angel, in his real form. The first time was at the beginning of his prophethood when Gabriel filled the sky's horizon, so he did not mean he saw his God. Some scholars think he saw his God with his heart, not his eyes, based on a hadith in Sahih Muslim reported by Ibn Abbas. They said that Allah granted his heart a sight so that he could see Him with his heart as if he saw Him with his eyes. It was also said that Allah firmed his heart so he could realize what he would see with his eyes. It was narrated in Sahih Muslim that Abu Dharr said, "I asked the Prophet (ﷺ), 'Have you seen your God?' The Prophet said, 'I saw a light.'" This Prophetic expression may mean that he saw Allah's light or another light that prevented him from seeing Allah, as in another Muslim narration in which Abu Dharr reported that the Prophet said, "A light. How can see Him?!" He meant that he saw a veil of light prevented him from seeing Allah. The Companions and the scholars after them differed on that. Some confirmed it while others negated it. It was said that it is most likely that he saw his God, but they differed on how he saw Him. Some confirmed it was with heart while others confirmed it was with eyes..

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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..

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

Commentary : The journey of the Isra and Mi’raj was one of the miracles with which Allah supported His Prophet Muhammad (ﷺ). He honored and ascended him with Gabriel, the Angel, to the highest heavens so he saw Paradise along with His greatest signs. In this hadith, Ibn Abbas interpreted Allah's saying, "And he certainly saw him in another descent." (An-Najm: 13) and said, "He saw him with his heart." It was said that Allah granted his heart a sight so that he could see Him with his heart as if he saw Him with his eyes. It was also said that Allah firmed his heart so he could realize what he would see with his eyes. This contradicts another hadith in Sahih Muslim reported by Abu Hurairah that the one who was seen is Gabriel, the Angel, in his real shape. As a result, Abu Hurairah narrated, as in Sahih Muslim, that, "Abu Dharr said, 'I asked the Prophet, 'Have you seen your God?' The Prophet said, 'I saw a light.'" This Prophetic expression may mean that he saw Allah's light or another light that prevented him from seeing Allah, as in another Muslim narration in which Abu Dharr reported that the Prophet said, "A light. How can see Him?!" He meant that he saw a veil of light prevented him from seeing Allah. The Companions and the scholars after them differed on that. Some confirmed it while others negated it. It was said that it is most likely that he saw Him but they differed on how he saw Him. Some confirmed it was with heart while others confirmed it was with eyes. Finally, this hadith clarifies that the Prophet saw His God with his heart..

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Aisha, Mother of the Believers, said, “If Muhammad ﷺ were to conceal anything which was sent to him, he would certainly conceal this verse: ‘And [remember, O Muhammad] when you said to the one on whom Allah bestowed favor and you bestowed favor, ‘Keep your wife and fear Allah,’ while you concealed within yourself that which Allah is to disclose. And you feared the people, while Allah has more right that you fear Him.’” (Al-Ahzab: 37).

Commentary : The Prophet Muhammad completely reported what Allah revealed to him. He was too trustworthy to conceal anything of the Quran. In this hadith, Aisha, Mother of the Believers, told us that if he, as a reliable person, had wanted to conceal any verse of the Quran, he would have concealed this verse, "And [remember, O Muhammad], when you said to the one on whom Allah bestowed favor and you bestowed favor, 'Keep your wife and fear Allah,' while you concealed within yourself that which Allah is to disclose. And you feared the people, while Allah has more right that you fear Him. So when Zaid had no longer any need for her, We married her to you in order that there not be upon the believers any discomfort concerning the wives of their adopted sons when they no longer have need of them. And ever is the command of Allah accomplished." (Al-Ahzab: 37) Allah reproached him and expressed what he concealed. The Prophet advised his companion Zaid ibn Haritha not to divorce Zainab bint Jahsh although Allah had informed him that Zaid would divorce her and he, the Prophet, would marry her afterward. The Islamic rule is that a Muslim cannot marry his son's wife or ex-wife. The Prophet adopted Zaid ibn Haritha to the extent that the latter was called Zaid ibn Muhammad. Allah wanted to abort the habit of adoption so He revealed to him that Zaid would divorce her and he, the Prophet, had to marry her to abort this habit, confirming that Zaid was not the Prophet's son. The Prophet (ﷺ) wanted to conceal these details lest the hypocrites may have accused him of marrying Zaid’s ex-wife although he prohibited this habit ahead. All of these divine procedures were for great wisdom as Allah stated, "... in order that there not be upon the believers any discomfort concerning the wives of their adopted sons when they no longer have need of them...." As a result, when Zaid complained to the Prophet about her, the Prophet advised him to keep her in spite of his previous knowledge of the details that Allah showed to him. The favor that Allah bestowed upon Zaid is Islam and the favor that the Prophet bestowed upon Zaid is emancipation. Allah blamed His Prophet for his trying to avoid people's blaming and saying: He commanded his son to divorce his wife so he could marry her afterward. Allah guided His Prophet that He has more right that he fears Him. It was not meant that the Prophet did not fear Allah while fearing people but it was meant that the Prophet feared people's comments while fearing Allah at the same time. It was not a sin, for Allah did not command him to ask His forgiveness. In fact, an act may not be a sin but there is another better act. A Muslim may be excused for some confusing matters that occur in his heart as long as he does not mean to commit a sin. The Prophet hid these details for fear that people would be confused about the above Islamic rule about adoption. Finally, the hadith confirmed that the Prophet is a human who has human attributes..

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Abdullah ibn Shaqiq said, “I said to Abu Dharr, ‘Had I seen the Messenger of Allah ﷺ, I would have asked him.’ He (Abu Dharr) asked, ‘What is that thing about which you would have asked him?’ He said, ‘I would have asked him, ‘Had you seen your Lord?’ Abu Dharr said, ‘In fact, I asked him and he replied, ‘I saw light.’”.

Commentary : The journey of the Isra and Mi’raj was one of the miracles with which Allah supported His Prophet Muhammad (ﷺ). He honored and ascended him with Gabriel, the Angel, to the highest heavens so he saw Paradise along with His greatest signs. In this hadith, Abdullah ibn Shaqiq said to Abu Dharr that had he seen the Prophet, he would have asked him about something he wanted to know about. When Abu Dharr asked his explanation, Abdullah told him that he had wanted to ask the Prophet if he had seen his God. Abu Dharr confirmed that he had asked the Prophet the same question so the Prophet replied, "I saw light." This means that he saw nothing from Allah but light. Allah's light is a light befitting Him, without any interpretation. It was said that the light he saw was nothing but the veil between Allah and His servants, for Abu Musa Al-Ash’ary reported in Sahih Muslim that the Prophet said, "His veil is the light. If he were to remove it, the glory of his face would burn all of his creation, as far as his sight reaches." His sight is endless. The Companions and the scholars after them differed on that. Some confirmed it while others negated it. It was said that it is most likely that he saw Him but they differed on how he saw Him. Some confirmed it was with heart while others confirmed it was with eyes. Finally, this hadith clarifies that the Prophet saw His God with his heart..

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..

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Suhaib narrated that the Prophet ﷺ said, “When the people of Paradise enter it, Allah, the Most-High, asks them, ‘Do you wish Me to give you anything more?’ They answer, ‘Have You not brightened our faces? Have You not made us enter Paradise and saved us from Hell?’ Then the veil is lifted so they are not given something dearer to them than seeing their Lord, the Most-High.’” In another narration, “Then he (the Prophet) recited this verse, ‘For them who have done good is the best [reward] and extra.’” (Yunus: 26).

Commentary : Paradise is Allah's reward for His pious and faithful servants. Whoever wins Paradise after experiencing the horror of the Last Day knows the extent of Allah's grace upon him. However, He, the Most Gracious, the Most Merciful, provides his servants with another blessing. In this hadith, the Prophet told us that after the people of Paradise entered it, Allah would ask them as a prelude to a coming blessing, "Do you wish Me to give you anything more?” They would answer, "Have You not brightened our faces?" They referred to the verse, "But as for those whose faces will turn white, [they will be] within the mercy of Allah. They will abide therein eternally." (Aal-Imran: 107) They resumed, "Have You not made us enter Paradise and saved us from Hell?" Whitening their faces, granting them satisfaction, admitting them to Paradise, and saving them from Hell were their ultimate hope, but Allah's blessings are endless. Afterward, he would clear the veil of light in between so they could clearly see him, as stated in a hadith narrated by Imam Muslim. They did not imagine that there was not a blessing over entering Paradise so Allah would fulfill His promise and grant them the greatest blessing, as the Prophet said, "Indeed, you will see your God ..." (Narrated by Bukhari and Muslim) They would not be given something dearer to them than seeing their God, the Most-High. In another narration, the Prophet “recited this verse, 'For them who have done good is the best [reward] and extra.'" (Yunus: 26) The "best" is their entering Paradise and the "extra" is their looking at their God, as Allah said, "[Some] faces, that Day, will be radiant, looking at their Lord." (Al-Qiyaama: 22, 23) So, he made it clear that the reward of those preferring Hereafter to the worldly life is to make their faces beautiful at that time. Additionally, they will enjoyably and clearly look at their God's unmatchable dazzling beauty. Finally, this hadith contains the following benefits: (1) It shows Allah's grace upon his servants of admitting them to Paradise, and (2) It proves that the believers will look at their God in Paradise..

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..

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Al-Mughirah ibn Shu'bah narrated that the Messenger of Allah (ﷺ) said, "The Prophet (ﷺ) Musa asked his God, 'Who is the lowest in rank among the people of Paradise?' He said, 'He is a man who comes after the people of Paradise were admitted to it and was told, ‘Enter Paradise.’ He says, ‘O God, how can I enter while all people get their abodes and take their shares.' It is said to him, 'Do you accept to have what a king had in the worldly life?' He says, 'O Lord, I accept.' He said, 'Then, you will have it, the same, the same, the same, and the same.' The man says after the fifth reward, 'O Lord, I accept.' He said, 'You will have his share and the tenfold along with whatever your soul desires and your eyes want.' He says, 'O God, I accept.' The Prophet Musa (ﷺ) asked, ''O God, who is the highest in rank?' He says, ‘They are those whom I chose, established their honor with My Hand, and sealed their bounties, which neither eye saw, an ear heard, nor a heart perceived.' The Prophet (ﷺ) said, 'This Quranic verse confirms that, 'No person knows what is kept hidden for them of joy." (As-Sajda: 17).

Commentary : Paradise is the house of eternal reward that Allah made for His pious and faithful servants. Whoever wins Paradise after experiencing the horror of the Last Day knows the extent of Allah's grace upon him. He is the Most Generous, the Most Merciful that bestows His blessings and rewards upon people and increases their dignity. In this hadith, the Prophet (ﷺ) said that the Prophet Moses (ﷺ) asked his God about who would get the lowest status in Paradise. Allah answered him that he would be a man who came after the people of Paradise were admitted to it and Allah would, out of His grace, tell him to enter Paradise. The man wondered how he entered it after seemingly all people took their ranks and bounties. Allah asked him if he was content to have something like the property of a king. It is a huge grant for a man who thinks that there are no more ranks in Paradise. He answered, “O God, I am satisfied.” Out of his grace, he continued in his huge grants until he granted him five doubles of what a king’s property in the worldly life. The man answered, “O God, I am satisfied.” Moreover, Allah, the generous, increased his grants to be like a king’s property in the worldly life with a tenfold. He also confirmed to him that he would have whatever his soul desires and his eyes want, which was for all people of Paradise as well. He answered, “O God, I am satisfied.” Then, the Prophet Moses (ﷺ) asked his God about who was in the highest rank in Paradise. Allah answered that these were his allies that he selected. Their dignity and reward are unmatchable or unchangeable. Allah prepared for them in Paradise which neither eye saw, an ear heard, nor a heart perceived. This Quranic verse confirms this meaning, “No person knows what is kept hidden for them of joy." (As-Sajda: 17) Allah concealed their rewards as they concealed their righteous deeds in the worldly life, out of sincerity. The reward is of the same type as the work. This hadith contains the following benefits: (1) Paradise has ranks and levels, (2) It proves the attribute of Allah’s hand in a way that befits His majesty, without similarity or negation, and (3) It urges people to frequently perform righteous deeds to get that bliss of Paradise..

190
Abu Dharr said, "The Messenger of Allah ﷺ said, 'I know the last of the inhabitants of Paradise to enter it and the last of the inhabitants of Hell to come out of it. He is a man who will be brought on the Day of Resurrection then it will be said, 'Present his minor sins to him and withhold his major ones from him.' His minor sins will be presented to him. It will be said, 'On such and such a day, you did so and so and on such and such a day, you did so and so.' He will say, 'Yes." He cannot deny it. He will be afraid of his major sins to be presented. It will be said to him, 'You will have a good reward for every evil deed.' He will say, 'My God, I have done things I do not see here.' Verily, I saw the Messenger of Allah ﷺ laugh till his front teeth were exposed.".

Commentary : Paradise is the house of eternal reward that Allah made for His pious and faithful servants. Whoever wins Paradise after experiencing the horror of the Last Day knows the extent of Allah's grace upon him. He is the Most Generous, the Most Merciful that bestows His blessings and rewards upon people and increases their dignity. In this hadith, the Prophet (ﷺ) informs us that he knows the last person to enter Paradise and the last person to come out of Hell. He is a Muslim who will be punished in Hell due to his sins. When Allah wants to have mercy on him, He will take him out of Hell to admit him to Paradise. At that time, Allah will command his angels to present to him his minor, not major sins. This may to make him avoid despair at Allah's mercy or due to wisdom that Allah only knows. His evil minor sins will be in detail presented to him based on time and way of committing them. He will acknowledge them without any form of denying. He will be also afraid of his major ones to be presented, for the torment will be greater and more severe. Due to Allah’s mercy, it will be said, "You will have a good reward for every evil deed." In another narration of Abu Awanah, “So if Allah wants good for him, He will say, "Give him a good reward for every evil deed.” As a result, his minor sins will be replaced with good rewards. At that time, the servant will acknowledge his major sins that he was afraid of, hoping Allah's mercy. Thus, the Prophet (ﷺ) laughed until his molars became visible, which is a metaphor for his intense laughter and astonishment. Finally, this hadith contains the following benefits: (1) It shows Allah's mercy upon people, and (2) It encourages people to frequently perform righteous deeds to enjoy the bliss of Paradise..

191
Abu Az-Zubeir reported that he heard Jaber ibn Abdullah said, when being asked about people’s crossing (over Hell on the Day of Resurrection), “We will come on the Day of Resurrection over a mound above people. All nations will be called along with the idols they worshipped, one after another. Then, our God will come to us and say, ‘Whom are you waiting for?’ They will say, ‘We are waiting for our God.’ He will say, ‘I am your God.’ They will say, ‘(We are not sure) till we gaze at you.’ He will manifest Himself to them smilingly then go along with them and they will follow Him. Every person, a hypocrite or a believer, will be granted a light to follow. There will be spikes and hooks on the bridge of Hell, which will catch whom Allah wills. Then, the hypocrites’ light will be extinguished but the believers will be saved. Their first group consists of seventy thousand whose faces will be like the full bright moon. They will not be held accountable. The second group will be like the brightest star in heaven and so on. Then, it will be the time of intercession. They (the intercessors) will be interceding till he who declared, ‘There is no god but Allah’ while having goodness in his heart like the weight of a barley grain will get out of Hell. They will be brought to the courtyard of Paradise then the people of Paradise will sprinkle water over them till they sprout like a little plant due to the flood water and their burns will disappear. Then, he will be asking (for his God’s bounties) till he is granted the entire world along with ten doubles.”.

Commentary : Paradise is the house of eternal reward that Allah made for His pious and faithful servants. Whoever wins Paradise after experiencing the horror of the Last Day knows the extent of Allah's grace upon him. He is the Most Generous, the Most Merciful that bestows His blessings and rewards upon people and increases their dignity. In this hadith, Abu Az-Zubeir reported that Jaber ibn Abdullah was asked about people’s crossing over Hell on the Day of Resurrection, which was mentioned in Allah’s verse, “There is not one of you, but will pass over it (Hell): this is with your Lord; a Decree which must be accomplished.” (Maryam: 71) Jaber answered that Muslims would come on the Day of Resurrection over a mound above people. Ka’b ibn Malek narrated in Musnad Ahmad that the Prophet said, “People will be resurrected on the Day of Resurrection. I and my nation will be over a hill.” Imam At-Tabary mentioned in his explanation of the Quran that Ibn Umar said, “He and his nation will rise over a hill above the people.” Jaber told that all nations would be called on that day along with the idols they worshipped, as a sign of shame and humiliation. On that day, they would bitterly regret when knowing they were false gods without any benefit. As for the believers, Jaber told that they only followed Allah so they would be waiting their God to follow. Allah would come to them in a way befitting his majesty and asked them about whom they were waiting for. They would answer Him that there were waiting for their God. Once He informed them that he was their God, they would ask Him to for looking at His noble face to recognize Him, as described to them in the Quran and Prophetic tradition. He would manifest Himself smiling to them in a way befitting Himself then go with them. Every person, a hypocrite or a believer, would be granted a light to follow. As for the believer, his light would be according to his faith in Allah, but the hypocrite would be deceived with an unrealistic light as he did with the believers in the world by displaying his faith. All would follow their lights until reaching the bridge over Hell. There would be spikes and hooks on that bridge to catch whom Allah willed. At that hard time, the hypocrites’ light would be extinguished as a recompense to their hypocrisy but the believers would be saved. The hypocrites would not be able to cross the bridge because of the hooks throwing them into Hell. The faces of the first believing saved group would be like the full bright moon, out of Allah’s grace. They would be seventy thousand who would not be held accountable out of their prestige with Allah, for all of their deeds were acceptable. The faces of the second believing saved group would be like the brightest star in heaven, which had less light. The rest of people would cross according to their deeds. Later, Allah would allow people to intercede. The Prophets, angels, and the believers would intercede with Allah to get people out of Hell. The intercessors would be interceding even for he who declared, ‘There is no god but Allah’ while having goodness in his heart like the weight of a barley grain, which was a sign of Allah’s mercy to His servants. They would be saved from Hell and brought to a wide place in Paradise. The people of Paradise would start to sprinkle water over them. Their burned bodies would be healed and sprout like a little plant due to the flood water. Ibn Masoud narrated in the Two Sahihs that the Prophet showed that one of them would ask for Allah’s bounties of Paradise. As a result, Allah would grant him the entire world along with ten doubles. Finally, this hadith contains the following benefits: (1) It proves some attributes to Allah like laughter, coming, and manifestation, (2) It proves the believers’ seeing their God on the Day of Resurrection, (3) It proves intercession, (4) Paradise exists now, and (5) The believers will get rid of hypocrites on that day..

191
Yazid al-Faqir said, "I was admired by an opinion of Khawarij. I set out in a large group intending to perform pilgrimage, then declare that to people. We passed by Medina and found Jaber ibn Abdullah ( sitting against a pillar and narrating the Prophet's hadiths to people. When Jaber mentioned the people of Hell, I said, 'O the Prophet's companion, how are you narrating that although Allah said, '“Our Lord! Verily, whom You admit to the Fire, indeed, You have disgraced him" (Aal-Imran: 192) and "Every time they wish to get away therefrom, they will be put back thereto." (As-Sajda: 20)? Jaber asked me, 'Did you read the Quran?' I answered, 'Yes." He asked, 'Did you hear about the exalted position of the Prophet Muhammad (i.e. in the hereafter)?' I answered, 'Yes.' He said, 'Verily, it is the Prophet Muhammad's position through which Allah will bring out (from Hell) whomsoever He wants.' Then, he described the bridge and passing people over it. I am afraid I may not have remembered so but he claimed that Allah would get some people out of Hell. They would get out of it as if they were the wood of the ebony tree. Then, they would bathe in a river in Paradise and get out as if they were papers. We then asked ourselves, 'Woe be upon you! How can you think that this old man tells a lie against the Messenger of Allah?’ We all left that (doctrine of Khawarij) except one man..

Commentary : Paradise is the house of eternal reward that Allah made for His pious and faithful servants. Whoever wins Paradise after experiencing the horror of the Last Day knows the extent of Allah's grace upon him. He is the Most Generous, the Most Merciful that bestows His blessings and rewards upon His servants and increases their blessings and dignity. In this hadith, Yazid Al-Faqir (a companion of the Prophet's companions) narrated that he admired an opinion of the Kharijites. They are one of the sects of heresies with whom Muslims are afflicted. Although they are frequently practicing Islamic rites, they think that some Muslims are infidels and will eternally remain in Hell due to their committing major sins. Thus, they do not hesitate to shed their blood. This is a false doctrine that contradicts the Quran and the Sunnah. Yazid traveled with a large group from Kufa to Mecca to perform pilgrimage and call people to this misleading doctrine. On their way to Mecca, they passed by Medina and found Jaber ibn Abdullah sitting against a pillar and narrating the Prophet's hadiths to people. Jaber confirmed that some people would initially get into Hell due to their sins, and then get out after being punished. Allah would admit them to Paradise with His mercy. They would be in the lowest status in Paradise. Yazid refused and confirmed to Jaber that this doctrine of proving intercession contradicted Quranic verses like: “Our Lord! Verily, whom You admit to the Fire, indeed, You have disgraced him" (Aal-Imran: 192) and "Every time they wish to get away therefrom, they will be put back thereto." (As-Sajda: 20) Afterward, Jaber asked him, "Did you read the Qur’an?” Yazid replied, "Yes." Jaber asked him if he heard about the Prophet's exalted position that Allah would grant him in the hereafter as in Allah's truthful promise in the Quran, "It may be that your Lord will raise you to a station of praise." (Al-Isra: 79) It is his status of great intercession for which all people will praise him. Yazid replied, "Yes." Jaber told him that it would be his status of intercession through which Allah would bring out from Hell whomever He wants. Afterward, Jaber described the bridge over Hell through which people would cross it. Yazid was afraid that he may have forgotten some of Jaber's words about the bridge, but he confirmed that Jaber claimed that some people, due to Allah's mercy, would get out of Hell as if they were the wood of the ebony tree, i.e. black, bathe in a river in Paradise, then get out as if they were thick white papers, preparing themselves to get Paradise, as proven in other narrations. Yazid added that they believed Jaber’s words and did not think that he told lies. As a result, Yazid and his friends repented to Allah and came back after performing pilgrimage without calling to the doctrine of Kharijites except one man. Finally, this hadith contains the following benefits: (1) It proves the Prophet's intercession on the Day of Resurrection, (2) It proves the bridge over Hell in the hereafter, and (3) It proves that disobedient believers will enter Paradise after being initially punished in Hell..

192
Anas ibn Malek narrated that the Messenger of Allah ﷺ said, “Four persons will be brought out from Hell and presented to Allah. One of them will turn and say, ‘O my Lord, if you bring me out from it, do not throw me back into it.’ Then Allah rescues him from it.”.

Commentary : If a Muslim hopes and has good thoughts about Allah, He will accept his deeds and respond to him, for He is Most Compassionate and Merciful to His servants. He created Paradise as an abode of eternal bliss for His pious servants and Hell as a punishment for His disobedient and disbelieved servants. Whoever witnesses Hereafter's terrors and wins Paradise exactly knows Allah's grace and favor upon him. In this hadith, the Prophet (ﷺ) informed that there would be four men getting out of Hell on that day. It is said they will be the last ones getting out of it. They would be presented to Him to be reckoned. Allah's command would be that they would be punished in Hell for their sins although they believe in Allah. Afterward, one of them would turn to Allah - after being commanded to go to Hell as a test, as Ahmad's narration mentioned, and call Allah: O Allah, I was hoping if you got me out of it, you would not return me to it. As a result, Allah would save him from Hell and admit him to Paradise as in the narration of Ibn Hibban. Finally, this hadith contains the following lessons: (1) Allah's extraordinary generosity, (2) The virtue of having good thoughts about Allah, and (3) Urging the generous people to complete their grants, for those who bestow grants do not follow them with the opposite..

195
Abu Huraira and Hudhaifa narrated that the Prophet ﷺ said, "When Allah, the Almighty, gathers people, the believers will stand till Paradise is brought near them. They will come and say to Adam, 'O father, open Paradise for us.' He will say, 'Did you get out of Paradise but due to your father Adam’s sin? It is not my position to do so. Go to my son Ibrahim, the Friend of Allah.' Ibrahim said, 'It is not my position to do so. I was a friend (of Allah) beyond a veil. Go to Moses with whom Allah conversed.' They will come to Moses who will say, 'It is not my position to do so. Go to Jesus, the word and spirit of Allah.' Jesus will say, 'It is not my position to do so.' They will go to Prophet Muhammad ﷺ. He will stand and be permitted (to open Paradise's door). Trustworthiness and kinship will be dispatched to stand on the right and left of the Path (over Hell). The first of you will pass just like the lightning." Abu Huraira asked, "You are dearer to me than my father and my mother! Which thing is like the passing of lightning?" The Prophet resumed, "Did you not see how the lightning passes back and forth in the twinkling of an eye? Then (they will pass) like the passing of the wind, like the passing of a bird, and like fast persons, each according to his deeds while your Prophet is standing at the Path saying, 'O God, save us, save us!' (The people will be passing) till the servants' deeds weaken to the extent that a man cannot walk (on that Path) but crawlingly. There are suspended hooks on the Path's sides which are commanded to catch whoever they are required to catch. Some will be scratched and saved while others piled up in Hell." Abu Hurairah said, "By Him in Whose Hand is the life of Abu Huraira, Hell is seventy years deep.".

Commentary : Allah is Most Compassionate and Merciful to His servants, whose mercy encompasses all things. He made Paradise the abode of eternal bliss for His pious servants and Hell the punishment for His disobedient and disbelieved servants. Whoever witnesses Hereafter's terrors and wins Paradise exactly knows Allah's grace and favor upon him. In this hadith, the Prophet ﷺ informed us about some events on the Day of Resurrection. On that day, Allah will bring his believing servants near Paradise to the extent that they will be deeply eager to enter it to avoid the terrors of that day. As a result, they will be searching for whoever intercedes for them with Alah to finalize recking people. Anas narrated, as in Sahih Muslim, that the Prophet ﷺ said, "So they will be concerned or inspired and say, 'If only we intercede with our God so that He relieves us from our current place." The meaning is either: (1) They will be concerned with interceding with Allah to end the distress they are suffering from, or (2) Allah will inspire them to intercede with him. They will ask some Prophets to intercede with Allah to enter them to Paradise. They will ask Prophet Adam, Father of humankind, but he will decline and remind them about his sin of eating the forbidden tree. He will confirm that it is not his position to do so. The position he mentions is the greatest position of intercession called the Praiseworthy Position. It is narrated in Bukhari and Muslim that Prophet Adam said, "Verily, my God is angry to an extent to which He had never been angry before nor would He be angry afterward. Verily, He forbade me (eating from) the tree, but I disobeyed. Myself! (thrice) Go to someone else." He will guide them to go to Prophet Ibrahim. He was a close friend to Allah, one of the best Prophets, and a grandfather of Prophet Muhammad ﷺ. When asking him to intercede with Allah, he will decline and confirm it is not his position to do so, out of modesty, for he was a close friend to Allah, but Allah spoke to him beyond a veil. He will remind them that he lied three times as narrated in the Two Sahihs that the Prophet ﷺ said, "The Prophet Ibrahim never lied but thrice. Two of them were for the sake of Allah when he said, 'Verily, I am sick,' 'Nay, this one, the biggest of them (idols) did it,' and the last one was for Sara (his wife)." He will guide them to go to Prophet Moses with whom Allah spoke without an intermediary or a veil. Allah says, "And to Moses, Allah spoke directly." (An-Nisa: 164) Speech is a proven attribute for Allah and is not similar to others' speech. In the Two Sahihs, they will come and say to Moses, "O Musa! You are the Messenger of Allah whom He distinguished above the people with His Message and His Speech ... He answered, 'Indeed I killed a person whom I was not ordered to kill.'" He will inform them that it is not his position to do so and guide them to go to the Prophet Jesus. In the Two Sahihs, they will say, "O Jesus, you are the Messenger of Allah, His Word which He placed into Mariam, and a Spirit from Him. You spoke to people in the cradle ... He will not mention a sin.” Abu Saeed narrated as in Sunan At-Termidhi that Jesus will say, “I was worshiped besides Allah.” He will inform them that it is not his position to do so. Jesus said, as Anas reported in the Two Sahihs, "But go to Muhammad ﷺ, a servant whose previous and future sins were forgiven.” In Bukhari's narration, Prophet Muhammad ﷺ said, "So they will come to me and I will prostrate under the throne. It will be said, 'O Muhammad ﷺ, raise your head, intercede and you will be granted intercession, and ask and you will be granted.’” He will intercede to remove people's distress and sorrow. He will be allowed to enter Paradise as it is apparent in the hadith or granted his promised position of intercession. Also, both trustworthiness and kinship will be dispatched to stand on the right and left of the bridge over Hell, for their high prestige. They will stand there waiting for the trustworthy, traitors, those fostering and breaking ties of kinship. They will support those keeping them and witness against those violating them. Afterward, people will begin to pass the bridge over Hell. The first will rapidly pass just like the lightning without being scratched by fire flames, some will pass like the wind, some will pass like a bird, and some will pass as fast persons, each according to his deeds, out of Allah's mercy and justice. The Prophet ﷺ will be standing at the bridge supplicating Allah, "O God, save us, save us," out of his compassion and mercy for people. Once their deeds weaken, some people will pass crawlingly while others may be caught and thrown to Hell or scratched by suspended hooks on the bridge's sides as Allah commands. Abu Huraira swore that Hell is seventy years deep. Finally, this hadith contains the following benefits: (1) It proves the Prophet's intercession, (2) It clarifies the virtue of trustworthiness and kinship, (3) It confirms the reality of the bridge over Hell, (4) It shows the different types of people passing over the bridge, (5) It explains the virtue of Prophet Moses for his speaking to Allah, and (6) One should supplicate Allah according to the situation he experiences..

196
Anas ibn Malek narrated, “The Messenger of Allah ﷺ said, ‘I will have the most followers in comparison with other prophets on the Day of Resurrection and the first to knock at the door of Paradise.”.

Commentary : The Prophet's merits are great and supreme. He was sent to all people including Jews and Christians. All people must believe and follow him. This hadith shows some of his virtues on the Day of Resurrection. He will have the most followers on that day in comparison with other prophets. It means that having more followers means having a supreme prophet so Allah dignifies this Muslim nation for dignifying his Prophet. No nation will be like his nation, for it will form half of Paradise's people as in the two Sahihs. Moreover, he will be the first to knock at Paradise's door then its guard will open it for him. Finally, this hadith shows how Allah will dignify his Prophet with most followers and his being the first one to enter paradise..