| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1584

Narrated ‘Aaishah (raa): I asked the Prophet (ﷺ) whether the round wall (near Ka`bah) was part of the Ka`bah. The Prophet (ﷺ) replied in the affirmative. I further said, "What is wrong with them, why have they not included it in the building of the Ka`bah?" He (ﷺ) said, "This is because your people (Quraysh) ran short of money (so they could not include it inside the building of Ka`bah)?" I asked, "What about its gate? Why is it so high?" He (ﷺ) replied, "Your people did this so as to admit into it whomever they liked and prevent whomever they liked. Were your people not close to the Pre-Islamic Period of ignorance (i.e., they have recently embraced Islam) and were I not afraid that they would deny it, surely I would have included the (area of the) wall inside the building of the Ka`bah and I would have lowered its gate to the level of the ground."
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Commentary : The Hijr of Ismaa’eel is the curved construction round the Ka’bah, facing the Black Stone and al-Rukn al-Yamaanee. It is in the form of a semi-circle adjoining the two corners, al-Rukn al-Shaamee and al-Rukn al-‘Iraaqee. The Prophet refrained from touching or kissing the other two corners, the Black Stone and al-Rukn al-Yamaanee, because they were not built according to the correct structure of the House.
In this hadeeth ‘Aaishah (raa) relates that she asked the Prophet ﷺabout the Ka’bah and whether the Hijr of Ismaa’eel is part of it or not. He ﷺexplained to her that it is part of the Ka’bah due to the foundation of its wall, but what happened was that Quraysh could not afford to include it and build the Ka’bah on all the foundations of Ibraaheem (peace be upon him) when they rebuilt the Ka’bah due to lack of funds. The Prophet ﷺadded that had Quraysh not been new to Islam and fearing they may leave Islam because of it, he ﷺwould have restored it to the foundations of Prophet Ibraaheem (peace be upon him), and he ﷺwould have built it anew on all its foundations, included the Hijr of Ismaa’eel, and lowered its gate to the level of the ground. This is because they made the gate so high to have control who would enter it i.e., they have power to allow whoever they like and forbid whoever they wish. It is reported in the authentic hadeeth that he ﷺsaid: “I would have placed two doors for it, one door for people to enter and the other door for them to exit.” [Saheeh al-Bukhaaree and Saheeh Muslim].
From the benefits that we can conclude from this hadeeth is that it serves as evidence for perpetrating the lesser of two evils to repel the greater of them. This is because the harm done from making no changes to the construction of the Ka’bah is lesser than the dissension that may be caused by this and having some Muslims turning away from Islam.
This hadeeth shows that it is permissible to deal tactfully with people in matters of religion - other than the obligatory acts - by leaving and removing from the people that which they deny (i.e., things they view as the norm and not aware of its opposite).
It also shows that people may not be blocked from the House..

1586

Narrated ‘Aaishah (raa): The Prophet (ﷺ) told her, “O ‘Aaishah! Were it not for the fact that your people being in the closest era to pre-Islam, I would have commanded that the House be demolished, and I would have incorporated into it what was left out of it. I would have made its (door) in level with the ground and I would have made two doors for it, an eastern door and a western door. I would have taken it to the foundations of Ibraaheem (peace be upon him). (One of the narrators said:) “This is what motivated Ibn al-Zubayr (ra) to knock it down. Yazeed said: "I saw Ibn Al-Zubayr (ra) when he knocked it down and rebuilt it and included part of the Hijr in it. And I saw the foundation of Ibraaheem (peace be upon him) stones like the humps of camels. Jareer says, “I asked him, ‘Where is its place?’ He replied, ‘I will show you now.’ I entered al-Hijr with him and he pointed towards a place and said, ‘There it is.’ Jareer says, “I estimated the distance from al-Hijr to be six-cubit foot or something similar to it.”
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Commentary : The description of the construction of Ibraaheem (peace be upon him) of the House was that it was curved around the two corners of al-Rukn ash-Shaamee and al-Rukn al-‘Iraaqee; thus, the Hijr of Ismaa’eel was a part of it, and it had two corners, which are the two Yamaanee corners. But when Quraysh built it in the pre-Islamic era, they made four corners for it, and placed the Hijr of Ismaa’eel behind it, as they wanted to perfectly complete the circumambulation of the Ka’bah, and it is in the form of a semi-circle adjoining the two corners, al-Rukn al-Shaamee and al-Rukn al-‘Iraaqee. Hence, al-Hijr is part of the Ka’bah.

In this hadeeth, ‘Aaishah raa reports that the Prophet ﷺ informed her that were Quraysh not closer in time to disbelief (i.e., they are new to Islam) and were there no fear of the hearts denying the act, then he would have commanded to demolish the Ka’bah and would have rebuilt in upon the original foundations of Ibraaheem (peace be upon him) and would have inserted into it what was left out of it and bring the floor closer to the ground, and would have placed two doors for it, an eastern door and a western door, so people could enter from one of them and exit from the other. This hadeeth is the evidence upon which Ibn al-Zubayr (ra) relied to demolish the Ka’bah and rebuild it during his reign on Hijaaz.

Yazeed ibn Roomaan, at-Taabee’ee, one of the sub-narrators of this hadeeth, mentions that he witnessed Ibn al-Zubayr (ra) demolishing the Ka’bah as he undertook the task of demolishing it until he razed it to the ground and when he rebuilt it. This event happened in the 65th year of Hijrah. He inserted in it five-cubit foot of Hijr Ismaa’eel. Yazeed explains that he saw the foundations of Ibraaheem and described that they were made of stones that looked like the humps of the camels.
Jareer bin Haazim asked Yazeed ibn Roomaan to inform him about the place of the foundations?’ He replied that he would show it to him; so, he entered entered al-Hijr with him and then pointed to a place of it and said, ‘Here it is.’ Jareer reported that he estimated the distance referred to from the Hijr as six-cubit foot or so. It is reported in Saheeh Muslim from the narration of the Taabi’ee ‘Ataa’ ibn Abee Rabaah that when Al-Hajjaaj killed Ibn al-Zubayr (ra), he demolished the building, and returned it to the foundations of Quraysh and it is still, until now, upon those foundations.
From the benefits that we can conclude from this hadeeth is that it serves as evidence for perpetrating the lesser of two evils to repel the greater of them. This is because the harm done from making no changes to the construction of the Ka’bah is lesser than the dissension that may be caused by this and having some Muslims turning away from Islam.
This hadeeth shows that it is permissible to deal tactfully with people in matters of religion - other than the obligatory acts - by leaving and removing from the people that which they deny (i.e., things they view as the norm and not aware of its opposite).
It shows that the ruler should strive to establish the religion of Islam and the Sunnah of the Prophet ﷺ.
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1587

Narrated Ibn ‘Abbaas ra: The Messenger of Allah (ﷺ) said on the day of the conquest of Makkah, “Verily, Allah made this city sacred; its thorns will not to be cut, its game will not be repulsed, and the things dropped will be picked up only by one who makes a public announcement of it.”.

Commentary : Makkah is the most beloved land to Allah, Most high, which He has venerated it in the hearts of His believing servants. He legislated exclusive injunctions for Makkah and protected it from the evil of the disbelievers. It is one of the best places on earth, hence, the conquest of Makkah, which took place in the eighth year of the Hijrah, was a great conquest for Islam and Muslims.
In this hadeeth, ‘Abdullah bin ‘Abbaas ra reports that the Prophet ﷺproclaimed on the conquest of Makkah that Allah has made Makkah sacred i.e., no fighting on its land is allowed. The only exemption was given to the Prophet ﷺto conquer it and eradicate disbelief from the holy land. Thereafter, its sanctity was reactivated as reported in the authentic hadeeths of Saheeh al-Bukhaaree and Saheeh Muslim. Part of the sanctity of this land is that: neither its thorns nor its trees will be cut or broken, nor its game will be disturbed from its place, let alone hunting it, and any lost property found there will only be picked up by one who intends to announce about it and looks after it for its owner, thereafter, returns it to him when he shows up.. This is known in religion as Luqatah, which refers to the lost property which a person may find on the road whose owner is unknown.
One of the benefits that can be concluded from this hadeeth is learning about the strong emphasis on the sanctity of Makkah and the strict warning against committing any forbidden act in it..

1588

Narrated Usaamah ibn Zayd (may Allah be pleased with him): I said: “O Allah's Messenger! Which house of yours will you choose to stay in Makkah?” He (ﷺ) replied, "Has ‘Aqeel left any property or houses in Makkah?” It happened that ‘Aqeel along with Taalib had inherited the property of Aboo Taalib, whereas Ja’far and ‘Alee (may Allah be pleased with them) did not inherit anything as they were Muslims and the other two were disbelievers. ‘Umar ibn al-Khattaab (may Allah be pleased with him) used to say, “A believer may not inherit (anything) from a disbeliever.” Ibn Shihaab, (a sub-narrator) said, “They (`Umar and others) derived the above verdict from Allah's Statement: {Verily! those who believed and emigrated and strove with their life And property in Allah's Cause, And those who helped (the emigrants), and gave them their places to live in, these are (all) allies to one another.} (Quran 8.72)”
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Commentary : The Prophet ﷺhas set himself as a perfect example for us in all acts of worship, dealing, and transactions, including the application of the provisions of inheritance between a Muslim and a disbeliever. He ﷺclarified that Muslims cannot inherit their disbelieving relatives.
In this hadeeth, Usaamah ibn Zayd (may Allah be pleased with him) reports that he asked the Messenger of Allah (ﷺ)at the conquest of Makkah in the eighth year of the Hijrah about which of his homes in Makkah that he left before his emigration to al-Madeenah. The Prophet ﷺexplained to him that he is not entitled to any of the properties that belonged to Aboo Taalib or any other of his relatives in Makkah because a believer cannot inherit an infidel.
The narrator – perhaps Usaamah (may Allah be pleased with him) – has explained the meaning of his statement. He mentioned that when Aboo Taalib, the uncle of the Prophet ﷺdied, his two sons inherited his wealth: ‘Aqeel and Taalib, and they both took over all his property comprising of several houses, while Ja’far and ‘Alee, the two believing men did not inherit from him. If they were the heirs, then the Prophet ﷺwould have stayed in their houses as they would be as if they are his properties because he knew that they (Ja’far and ‘Alee) preferred him to themselves.
‘Umar bin Al-Khattaab (may Allah be pleased with him) used to say, “A believer cannot inherit from a disbeliever.” i.e., he made this statement based on the words of the Prophet ﷺwho confirmed that ‘Alee and Ja’far (may Allah be pleased with them) did not inherit from Abu Talib.
Ibn Shihaab al-Zuhree commented on this by saying, “They used to adopt this view based on their interpretation of the following Statement of Allah, {Those who believe and have emigrated and struggled with their wealth and themselves in the path of Allah and those who sheltered and helped, those, some of whom are allies of others.} [Quran 8:72]. They interpreted alliance in this ayah to mean the entitlement to inheritance. The ayah goes to read: {But those who believed and did not emigrate - for you there is no support of them until they emigrate. And if they seek help from you for the religion, then you must help, except against a people between yourselves and whom is a treaty. And Allah is Seeing of what you do.And those who disbelieved are allies of one another. If you do not do so [i.e., ally yourselves with other believers], there will be fitnah [i.e., disbelief and oppression] on earth and great corruption. [Quran 8:72-73]. The meaning of this is that those who believed in Allah but did not emigrate from the lands of disbelief to the lands of Islam, you do not have to - O believers - help them, and protect them, until they emigrate in the path of Allah. However, if the disbelievers wronged them, then they demanded help from you; then, aid them against their enemy, unless there is a covenant between you and the enemy which they have not broken. Allah is watchful of the acts that you do, nothing of your deeds is hidden from Him and He will reward you for them. As for those who disbelieve, disbelief brings them all together and thus aid each other. With that said, no believer may not ally with them, and if the Muslims do not ally with the believers and hate the disbelievers, then there will be strife for the believers, wherein they will not find anyone from their brethren who can help them in religion. Even worse, a great corruption on earth will ensue by preventing people from the path of Allah.
From the benefits that we can conclude from this hadeeth is learning that it is permissible to allow the houses and property of Makkah to be inherited.
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1589

Narrated Aboo Hurayrah (may Allah be pleased with him): “Allah’s Messenger ﷺstated when he came to Makkah, “Our encampment tomorrow, Allah-willing, will be at Khayf Banee Kinaanah where they (the pagans) took an oath between themselves on disbelief.””
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Commentary : The Farewell Hajj was in the tenth year of the Hijrah, and during which the Prophet ﷺexplained all the rulings pertaining to Hajj and ‘Umrah, including that which is recommended acts and considered from their etiquettes.
In this hadeeth, AbooHurayrah (may Allah be pleased with him) reports that the Prophet ﷺinformed them after he had returned from Mina after completing the rite of throwing the stoning and he headed to the Sacred House for the farewell tawaaf round the Ka’bah that he ﷺwill halt at the Khayf of Banee Kinaanah, known today as al-Muhassab, which is located at the beginning part of the flat land of Makkah, and is now situated in the outskirts of Makkah in the so-called Qasr al-Saqqaaf. This place was where the disbelievers of Quraysh allied with each other before on disbelief, and they allied with each other in their disassociation from Banee Haashim and Banee al-Mutallib, and rejecting any peace treaty with them, and that they will exile the Prophet ﷺ, Banee Haashim, and Banee al-Muttalib from Makkah and drive them to this valley. This valley is Khayf Banee Kinaanah, and they wrote between them the famous sheet, wherein they penned all different kinds of falsehood, breaking of ties of kinship and disbelief. However, Allah, Exalted be He, sent termites which ate all the points of agreement therein about disbelief, severing ties of kinship, and falsehood, and left intact that which was about the remembrance of Allah. His saying: “Allah willing,” is to seek Allah’s blessings and comply with the command of Allah in the Quran.
The scholars differed as to the reason for the encampment of the Prophet ﷺin this place. It was said: It was a halting that was a following part of the rituals, and so it is a Sunnah, which is the view of ‘Abdullah bin ‘Umar (may Allah be pleased with her). And it was said: It is not a Sunnah, based on the hadeeth in Sunan Aboo Daawood - whose origin is found in Saheeh al-Bukhaaree – where ‘Aaishah (may Allah be pleased with her) said: “The Messenger of Allah ﷺhalted at al-Muhassab only so that it is facilitating to come out, and it is not a Sunnah; hence, whoever wills can halt at it, and whoever wills can avoid encamping at it.” With that said, it shows that his halting at al-Abtah was because it would be easier and faster for him to depart from there to al-Madeenah, and so that those who are slow and those who have valid excuses would be equal, so that they spend the night there and depart at the last part of the night, and their departure be together towards al-Madeenah..

1590

Narrated Aboo Hurayrah (ra): The Prophet ﷺstated the next day, the day of ritual slaughtering while he was at Mina, “We are halting tomorrow at Khayf Bani Kinaanah where they mutually took an oath on disbelief, he meant thereby al-Muhassab.” That is because Quraysh and Kinaanah both allied with each other against Bani Haashim and Bani Abdul al-Muttalib – or Bani al-Muttalib – that they will not intermarry with them and will not mutually do business with them until they surrender the Prophet ﷺto them..

Commentary : The polytheists of Makkah did harm the Prophet ﷺand those who believed in him with all different kinds of harm to the extent that the tribe of the Prophet ﷺand his immediate family members were not spared of their harms, including those who embraced Islam amongst them and those who had not embraced it. Quraysh and Kinaanah penned a sheet wherein they agreed to oppose and harm Banee Haashim and Banee Abdul Muttalib i.e., Quraysh and Kinaanah agreed that they will not marry a woman from Banee Haashim and Banee ‘Abd al-Muttalib, and that they will not marry them a woman from among them, that they will not trade with them or buy from them and will not intermingle with them and there will be nothing at all between them.
This hadeeth shows that the Prophet ﷺpointed out the place where they mutually took an oath, i.e., mutually agreed therein to harm the Prophet ﷺand to hold tight to disbelief. The Prophet ﷺtold his Companions on the Day of Slaughtering in Hajj, “We are halting tomorrow at Khayf Banee Kinaanah.” Khayf means a valley, and it refers to the valley of al-Muhassab, which is located between Makkah and Mina. i.e., it is the beginning area of the plains of Makkah, which is now found at the outskirts of Makkah, and it is called Qasr as-Saqqaaf.
The Farewell Hajj was in the tenth year of the Hijrah, and during which the Prophet ﷺexplained all the rulings pertaining to Hajj and ‘Umrah, including that which is recommended acts and considered from their etiquettes.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that the Prophet ﷺinformed them after he had returned from Mina after completing the rite of throwing the stoning and he headed to the Sacred House for the farewell tawaaf round the Ka’bah that he ﷺwill halt at the Khayf of Banee Kinaanah, known today as al-Muhassab, which is located at the beginning part of the flat land of Makkah, and is now situated in the outskirts of Makkah in the so-called Qasr al-Saqqaaf. This place was where the disbelievers of Quraysh allied with each other before on disbelief, and they allied with each other in their disassociation from Banee Haashim and Banee al-Mutallib, and rejecting any peace treaty with them, and that they will exile the Prophet ﷺ, Banee Haashim, and Banee al-Muttalib from Makkah and drive them to this valley. This valley is Khayf Banee Kinaanah, and they wrote between them the famous sheet, wherein they penned all different kinds of falsehood, breaking of ties of kinship and disbelief. However, Allah, Exalted be He, sent termites which ate all the points of agreement therein about disbelief, severing ties of kinship, and falsehood, and left intact that which was about the remembrance of Allah. His saying: “Allah willing,” is to seek Allah’s blessings and comply with the command of Allah in the Quran.
The scholars differed as to the reason for the encampment of the Prophet ﷺin this place. It was said: It was a halting that was a following part of the rituals, and so it is a Sunnah, which is the view of ‘Abdullah bin ‘Umar (may Allah be pleased with her). And it was said: It is not a Sunnah, based on the hadeeth in Sunan Aboo Daawood - whose origin is found in Saheeh al-Bukhaaree – where ‘Aaishah (may Allah be pleased with her) said: “The Messenger of Allah ﷺhalted at al-Muhassab only so that it is facilitating to come out, and it is not a Sunnah; hence, whoever wills can halt at it, and whoever wills can avoid encamping at it.” With that said, it shows that his halting at al-Abtah was because it would be easier and faster for him to depart from there to al-Madeenah, and so that those who are slow and those who have valid excuses would be equal, so that they spend the night there and depart at the last part of the night, and their departure be together towards al-Madeenah.
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1591

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet (ﷺ) said, “The Ka’bah will be demolished by a man with thin legs from Abyssinia.”.

Commentary : In this hadeeth the Prophet ﷺinfo that that there will be trials towards the end of time and that the sanctity of sacred places will be violated.
In this hadeeth, the Prophet ﷺ - who is the truthful and whose truthfulness is attested – informs us that a man with two thin legs from Abyssinia will be the one who will demolish the Ka’bah near the time of the Hour. The Abyssinians are black people from an African race. The word used to describe that his two legs will be thin is a belittling word for shank, meaning, one with two weak shanks. The belittling word is for humiliating purposes. It means it will be a person who is weak, and slim with no status. As if it is intended to say, “The sacredness of this glorified House will be violated by this lowlife despicable ugly person! It is reported in Saheeh al-Bukhaaree on the authority of ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) that the Prophet ﷺstated, “As if I can envisage him to be black, hen-toed, who will remove brick by brick.”
Abyssinians will be the ones who will excavate the treasure of the Ka’bah, which is buried under the Ka’bah. It was said that it is a treasure created in it. It was also said that it is what the guardians of the Ka’bah used to accumulate of the gifts, and then they used place under the Ka’bah.
This hadeeth does not contradict with the ayah, {Have We not established for them a safe haven ˹in Makkah˺.} (Quran 28: 57) because its meaning is that: it is a safe haven until the closest time to the Day of Judgment and the ruination of earth at a time when there will be no Muslim on the face of earth. It is said that the story of the man with two thin legs is an exception or that Allah has made it a safe sanctuary given how it is often the case, because there were incidents where the sanctuary of Makkah was violated like the case of Ibn al-Zubayr and the story of al-Qaraamitah and the likes. It was said that the meaning of making it a safe sanctuary is in fact the command to ensure it is so i.e., it is incumbent upon the Muslims to grant safety to people and not to show aggression to anyone therein.
From the benefits that we can conclude from this hadeeth is learning about the prophesy of the Prophet ﷺregarding what will happen towards the end of time, which is one of the signs of his prophethood. It is part of the unseen matters concerning which it is obligatory to believe and affirm. Likewise, we are required to believe and affirm all the unseen events that they are proven to be authentic from the Prophet ﷺ..

1592

Narrated ‘Aaishah (raa): The people used to fast on 'Ashura (the tenth day of the month of Muharram) before the fasting of Ramadan was made obligatory. And on that day the Ka`bah used to be covered with a cover. When Allah made the fasting of the month of Ramadan compulsory, Allah's Messenger (ﷺ) said, "Whoever wishes to fast (on the day of 'Aashooraa') may do so; and whoever wishes to leave it can do so.".

Commentary : The Jews used to fast on the day of ‘Aashooraa’, which is the tenth day of the month of Muharram, as a form of venerating the day in which Allah saved Prophet Moses (peace be upon him) from the clasps of Pharoah and of thanking Allah for this favour. The Prophet ﷺrecommended that Muslims fast the day, albeit with opposing the way Jews fast it by prescribing an additional fast of a day before it. The fast of the day of ‘Aashooraa’ underwent different phases of legislation. It is reported on the authority of ‘Aaishah (may Allah be pleased with her) that people used to fast on the day of ‘Aashooraa’ before Allah made the fasting of Ramadan obligatory upon them, and when He made the fasting of the month of Ramadan obligatory upon them in the second year of Hijrah, the Prophet ﷺmade it optional i.e., people have the choice either to fast it or forgo it. It has been mentioned concerning the virtue of its fast, that it expiates the sins of the year that has passed. It is reported in Saheeh Muslim that ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) related that the Sunnah is to fast the nineth day with it, for the purpose of opposing the Jews.”
During the lifetime of the Prophet ﷺ, the ‘Ka’bah would be shrouded on this day i.e., they would shroud its stone bricks and wall with veils and fabrics. Quraysh was the one responsible for the task of shrouding it during that period because the Prophet ﷺthen was in al-Madeenah and he ﷺonly took control of the Ka’bah after the conquest of Makkah in the eighth year of the Hijrah. The Prophet ﷺconfirmed the practice of shrouding it on this day, which has been the practice of Muslims until today, despite the different timings for it. Nowadays, it is shrouded during the season of Hajj straight after the pilgrims making their way to the mount of ‘Arafaat. Its shrouding is among the exhibits of reverence and showing honour for the House of Allah.
The statement of ‘Aaishah in the hadeeth that ‘They used to fast on ‘Aashooraa before Ramadan was made obligatory,’ benefits the possibility that fasting the day of ‘Aashooraa’ was compulsory and obligatory in nature, before Ramadan became mandatory, then the injunction was abrogated to the grade of desirability and recommendation. It was said that this was only an emphasis to fast and was not an obligatory injunction due to the agreed-upon hadeeth of Mu’aawiyah ibn Abee Sufyaan (may Allah be pleased with him) wherein the Prophet ﷺstated, “This is the day of ‘Aashooraa, Allah has not enjoined its fasting on you, but I am fasting it. You have the choice either to fast or not to fast (on this day).'.”
From the benefits we can conclude from this hadeeth is learning about the significance of the day of ‘Aashooraa and the veneration of the Muslims for it..

1593

Narrated Aboo Sa’eed al-Khudree (ra): The Prophet (ﷺ) said: "The people will continue performing Hajj and `Umrah to the Ka`bah even after the appearance of Gog and Magog." Narrated ‘Abd al-Rahmaan from Shu`bah: The Hour (Day of Judgment) will not be established till the Hajj (to the Ka`bah) is abandoned..

Commentary : Gog and Magog are those who Dhu al-Qarnayn constructed a dam as a barrier to keep them away from people, as mentioned in the Statement of Allah, the Most Exalted, {But assist me with resources, I will build a barrier between you and them.} (Quran 18: 95). Their appearance from behind this barrier or dam is one of the major signs of the Hour.
In this hadeeth, the Prophet ﷺprophesises that Muslims in the end of time will continue to perform Hajj and ‘Umrah after the demise of Gog and Magog and after their corruption on earth.
It is reported in another hadeeth that the Prophet ﷺsaid, “The Hour will not be established until the Hajj (pilgrimage) of the House stops.” That is to say, the Day of Judgment will not be established while there is on earth a person who believes in Allah Almighty and Majestic, which explains the reason why Hajj will cease to exist. It is reported on the authority of Anas ibn Maalik (may Allah be pleased with him) that the Messenger of Allah ﷺsaid, “The Last Hour will not be established until no one on earth will utter the word “Allah”.” It is possible to reconcile between both hadeeths by saying that it is not necessary that performing Hajj after the advent of Gog and Magog means that it will constantly continue until the establishment of the Last Hour. Rather, people will stop performing Hajj at a time just before the Last Hour.
From the benefits that we can conclude from this hadeeth is learning about the prophesy of the Prophet ﷺconcerning some of the matters of the unseen, which is one of the signs of his prophethood..

1594

Narrated Aboo Waa’il: (One day) I sat along with Shaybah on the chair inside the Ka`bah. He (Shaybah) said, "No doubt, `Umar sat at this place and said, 'I intended not to leave any yellow (i.e. gold) or white (i.e. silver) (inside the Ka`bah) undistributed.' I said (to `Umar), 'But your two companions (i.e. The Prophet (ﷺ) and Aboo Bakr) did not do so.' `Umar said, they are the two persons whom I always follow.' ".

Commentary : The Ka’bah is the Sacred House of Allah; thus, it is not allowed to mess around with it and its possessions. All the Prophets venerated it due to the glorification of Allah of it.
In this hadeeth, the Taabi’ee, Aboo Waa’il, the brother of Ibn Salamah informs that he sat on a chair inside the Ka’bah with Shaybah bin ‘Uthmaan bin Talhah, the guardian and the custodian of the Ka’bah. According to a narration in Sunan Ibn Maajah, it reads, “A man sent me with dirhams as a gift to the House. I entered the House and Shaybah was seated on a chair. I gave them to him. He asked, ‘Are these yours?’ I replied, ‘No. If they were mine, then I would not have brought them to you.’ He said, ‘Since you have stated this, ‘Umar bin al-Khattaab sat on the same sitting place where you are now on.’” He informed him that ‘Umar (may Allah be pleased with him) intended not to leave any yellow item or white item (gold and silver) but to distribute it among the people. He meant the treasure that it contained. It is what was gifted to it and what was above the necessity that was stored therein. In the period of ignorance, the people would gift the wealth to the Ka’bah due to its veneration, and this wealth would accumulate therein.
When Shaybah (may Allah be pleased with him) informed him that his two previous companions – the Prophet ﷺand Aboo Bakr (may Allah be pleased with him) – did not do that while they saw the treasure of the Ka’bah and its status, although they were in more need of wealth [for distribution] than ‘Umar, yet they did not disturb it and neither did they distribute it among the poor. On this, ‘Umar (may Allah be pleased with him) remarked, “They are two perfect persons from whose deeds I would not dissent, rather I would follow them instead.”
It was said that it is possible that the Prophet ﷺleft it there only in consideration with Quraysh just as he ﷺleft the reconstruction of the Ka’bah upon the foundations of Prophet Ibraaheem (peace be upon him).” This position is corroborated by one report narrated in Saheeh Muslim from the hadeeth of ‘Aaishah concerning the rebuilding of the Ka’bah (on its original foundations), “I would have spent the treasure of the Ka’bah in the path of Allah.” Based on this, its expenditure [in the path of Allah] is permissible just as it was permissible for ‘Abdullah bin al-Zubayr (may Allah be pleased with him) rebuilding it upon the foundations of Prophet Ibraaheem (peace be upon him), since the cause of prohibition no longer exists. The Prophet’s statement, “in the path of Allah,” can mean to spend on the good cause for the welfare of the Muslims or the refurbishment of the Ka’bah itself.
From the benefits that we can conclude from this hadeeth is learning that we should imitate and empathise with the deeds of the Prophets and the righteous.
This hadeeth shows the following of ‘Umar (may Allah be pleased with him) of the Sunnah of the Messenger of Allah ﷺand his footsteps in his deeds.
It also highlights that it is important to venerate the Ka’bah and all those things that are related to it..

1595

Narrated Ibn ‘Abbaas (may Allah be pleased with him): The Prophet (ﷺ) said: “I can envisage him as a bowlegged black person, dismantling it [the Ka’bah] brick by brick.”
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Commentary : The Prophet ﷺwould foretell people about some events that will occur in the future and explains to them that trials and tribulations like the violation of the sanctities of sacred places will take place towards the end of time.
In this hadeeth, the Prophet ﷺtells us that among the events that will occur in the future is that the Ka’bah will be demolished at the hand of a bowlegged black person. This man will dismantle it brick by brick i.e., this is a description of the method of demolition to indicate that he will remove it completely while he has full power and authority to an extent that he will uproot its stones and will break it one after the other!
It is reported on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺsaid, “The Ka’bah will be ruined by a bowlegged man from the Abyssinians.” [Saheeh al-Bukhaaree]. Then, the Prophet ﷺmentions that the House will be visited for pilgrimage after the advent of Gog and Magog and that Prophet Jesus (peace be upon him) will perform Hajj and ‘Umrah after that. From the collection of all that it became known that the attack on the Ka’bah and its demolition will occur after the appearance of Gog and Magog and after the time of Jesus (peace be upon him), and that will happen in the end of times closer to the establishment of the Last Hour. And Allah knows best.
This hadeeth does not contradict with the ayah: {Have We not establish for them a haven [in Makkah].} (Quran 28:57) because it means that it will continue to be a haven for people until the approach of the Hour and ruination of the world, at a time when there will be not even be one Muslim on the face of earth. It is said that the story of the man with two thin legs is an exception or that Allah has made it a safe sanctuary given how it is often the case, because there were incidents where the sanctuary of Makkah was violated like the case of Ibn al-Zubayr and the story of al-Qaraamitah and the likes. It was said that the meaning of making it a safe sanctuary is in fact the command to ensure it is so i.e., it is incumbent upon the Muslims to grant safety to people and not to show aggression to anyone therein.
This hadeeth shows that the Prophet ﷺforetold us about some of the unseen matters that will happen in the future, which is considered among the signs of his prophethood ﷺ..

1597

Narrated ‘Aabis bin Rabee’ah that ‘Umar (may Allah be pleased with him) came to the Black Stone, he kissed it and then he stated. “Certainly, I am aware that you are just a stone, which does not harm or benefit. Had I not seen the Prophet (ﷺ) kissing you, then I would have not kissed you.”
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Commentary : The Black Stone is an object of reverence which Allah, Exalted be He, brought down from Paradise. The Prophet ﷺused to kiss it, hence, following his guidance we also kiss it, touch it, and point towards it, although, it is a stone that does not avert harm or bring forth benefit.
This hadeeth highlights the total submission of the Companions and the strength of their faith. The Taabi’ee. ‘Aabis bin Rabee’ah reports that ‘Umar bin al-Khattaab (ra) used to kiss the Black Stone, which is a rock set into the southeast corner of the Ka’bah, and it is embedded in a silver frame.
He (ra) did so because he saw the Prophet ﷺkissing it and had he not seen him doing so, ‘Umar (may Allah be pleased with him) would not have kissed it, because he knew that it is just a rock that does not harm and benefit per se. The only benefit that one can obtain from kissing it is receiving reward through emulating the command of the Prophet ﷺand following the Sunnah of his kissing.That is because Allah has granted some stones virtues over the others, some pieces of lands over the others, and some nights and days over the others. The kissing of the Black Stone has been prescribed as a form of showing respect and veneration to its right and to observationally know who obeys the command and refrains from the prohibition. This is similar to the story of Satan when he was commanded to prostate to Adam (peace be upon him).
It was said: ‘Umar (may Allah be pleased with him) only said that because they were very close in time to the idolatry, and he feared that the ignorant ones will think that touching the Black Stone is the same as what the Arabs used to do in the time of ignorance. He intended to teach them that it is only the exaltation of Allah and adherence to the command of the Prophet intended by the touching of the [Black] Stone and that it is part of the rites of Hajj.
From the benefits of this hadeeth: it contains a great rule about following the Prophet ﷺin all his actions, even if the wisdom therein remains unknown.
This hadeeth shows that it is permissible to kiss the Black Stone and it is prohibited to kiss any other stones and objects that we are not prescribed to kiss, and there is no mention of them in Islam.
It demonstrates the Sunnah through words and actions, and that it is compulsory on the ruler to hasten to clarify a matter and explain it when he fears about the corruption of someone’s creed due to a certain action..

1598

Narrated Saalim from his father: The Messenger of Allah (ﷺ) entered the House as well as Usaamah bin Zayd, Bilaal, and ‘Uthmaan bin Talhah (ra). They closed the doors on themselves. When they opened the door, I was the first one to enter. I met Bilaal and asked him, “Did the Messenger of Allah (ﷺ) pray inside it?” He replied, “Yes, between the two Yamaanee pillars.””.

Commentary : The Ka’bah is the ancient House of Allah that Muslims revere and respect. The Prophet ﷺprayed inside it during the year of the Conquest of Makkah.
In this hadeeth, ‘Abdullah bin ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺ, Usaamah bin Zayd, Bilaal, and ‘Uthmaan bin Talhah (may Allah be pleased with them) entered the Ka’bah and closed the door on themselves from inside. When they opened it, Ibn ‘Umar (may Allah be pleased with him) happened to be the first one to enter it. He asked Bilaal (may Allah be pleased with him), “Did the Prophet ﷺperform prayers inside?” He replied, “Yes, he prayed between the two Yamaanee pillars that face towards Yemen.”
It is reported in another hadeeth that, “He ﷺmade one pillar to be on his left and the other pillar to be on his right and three behind him. The House in that time used to stand on six pillars, then he ﷺperformed his prayers.” [Saheeh al-Bukhaaree and Saheeh Muslim]. The length between where he prayed and the Qiblah was three cubits, as it is mentioned in Sunan Aboo Daawood.
The scholars reconciliated between this hadeeth and the hadeeth of Ibn ‘Abbaas (ra) in Saheeh al-Bukhaaree wherein the following is mentioned, “He entered the House and he pronounced takbeer in all its corners and he did not pray in it.” The confirmation of Bilaal takes precedence over the negation of others, because Ibn ‘Abbaas was not with the Prophet ﷺon that day. He attributed his negation to sometimes (narrating from) Usaamah and to sometimes to his brother al-Fadl. It is said that it is possible that the entrance [of the Prophet ﷺ] to the House happened twice, on one occasion he ﷺperformed prayers, while, on the other, he ﷺdid not pray.
From the benefits we can conclude from this hadeeth is learning that it is permissible to enter the Ka’bah and performing prayers therein.
This hadeeth shows the passion and keenness to acquire knowledge and asking about it, and that it is permitted to ask someone who is of lower status while someone of a higher status is present and to find him sufficient.
It highlights the virtue of Ibn ‘Umar (may Allah be pleased with him) due to his profound eagerness to follow the footsteps of the Prophet ﷺ.
One can also learn from this hadeeth that a companion possessing great virtues would sometimes be absent from the Prophet ﷺduring some virtuous occasions, while someone of a lower rank than him would be present and would come to know what others had not learnt..

1599

Narrated Naafi’: Whenever Ibn ‘Umar (ra) entered the Ka’bah, he would proceed ahead keeping the door at his back on entering. He would walk until the distance between him and the wall in front of him would be three cubits. Then he would offer prayers at the place where the Messenger of Allah (ﷺ)had performed prayers, as Bilaal informed him. There is nothing for anyone to offer prayers in any one the corners of the House which he wishes.
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Commentary : Ibn ‘Umar (ra) was known for his profound love and eagerness to follow the example of the Prophet ﷺ.
In this hadeeth, Naa’fi, the freed slave of Ibn ‘Umar, reports that whenever ‘Abdullah bin ‘Umar (ra) entered the Ka’bah, he would walk straight ahead and would leave the door behind his back and would proceed until the distance between him and the wall in front of him is of about three cubits, which would give him enough space to pray with ease. He would look for the exact place where the Prophet ﷺprayed, which he came to know about from Bilaal (ra). Then he explained that there is nothing wrong for anyone to perform prayers anywhere inside the Ka’bah if the door is closed. It appears that this statement is made by Naafi’, the freed slave of Ibn ‘Umar, whilst maintaining the possibility that it could be someone else’s statement.
It is reported in Saheeh al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ “made one pillar to be on his left and the other pillar to be on his right and three behind him. The House in that time used to stand on six pillars, then he ﷺperformed his prayers.” The distance between him and the Qiblah was three cubits, as reported in Sunan Aboo Daawood.
The scholars reconciliated between this hadeeth and the hadeeth of Ibn ‘Abbaas (ra) in Saheeh al-Bukhaaree wherein the following is mentioned, “He entered the House and he pronounced takbeer in all its corners and he did not pray in it.” The confirmation of Bilaal takes precedence over the negation of others, because Ibn ‘Abbaas was not with the Prophet ﷺon that day. He attributed his negation to sometimes (narrating from) Usaamah and to sometimes to his brother al-Fadl. It is said that it is possible that the entrance [of the Prophet ﷺ] to the House happened twice, on one occasion he ﷺperformed prayers, while, on the other, he ﷺdid not pray.
From the benefits to be concluded from this hadeeth is knowing that it is permissible to enter the Ka’bah and pray therein.
The hadeeth shows that whoever arrives first is more entitled to pray at the virtuous spot.
It also shows that the Companions (may Allah be pleased with them) learn and benefit from each other..

1600

Narrated ‘Abdullah bin Abee Awfaa (ra): “The Messenger of Allah ﷺperformed ‘Umrah and did circumambulate round the Ka’bah and offered a two-units-prayer behind the Maqaam of Ibraaheem (the standing place of Ibraaheem) while some of his Companions covered him from people.” A person inquired from him, “Did the Messenger of Allah ﷺenter the Ka’bah? He replied, “No.”
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Commentary : The Companions (may Allah be pleased with them) would eagerly observe all the acts of worship, dealings, and interactions of the Prophet ﷺ. As such, they ensured to closely observe how he performed the rites of Hajj and ‘Umrah so as to learn his Sunnah and thereafter to act upon it.
In this hadeeth, ‘Abdullah bin Abee Awfaa (ra) reports that the Prophet ﷺperformed his first ‘Umrah, a.k.a. ‘Umrah al-Qadaa’ in the seventh year of Hijrah, before the Conquest of Makkah. In this ‘Umrah, he performed the Tawaaf round the Ka’bah, offered a two-units prayer behind the Maqaam of Ibraaheem whilst some of his Companions veiled him from the front so that no person can cross in front of him while praying. A man asked him, “Did the Messenger of Allah really enter the Ka’bah in this ‘Umrah?” Ibn Abee Awfaa replied, “In this ‘Umrah the Prophet ﷺdid not enter it.”
Entrance into the Ka’bah is not among the rites of Hajj and ‘Umrah, however, who enters it, then that is good for him, whereas, who does not enter it, then there is nothing to blame him for. It is reported in Saheeh al-Bukhaaree and Saheeh Muslim that the Prophet ﷺentered inside the Ka’bah when he conquered Makkah after removing all the idols and pictures which were placed inside and then he ﷺprayed inside of it. .

196

Anas ibn Malek narrated that the Prophet (ﷺ) said, "I will be the first intercessor in Paradise. Not a prophet among prophets has followers like me. There is a prophet who was believed by only one man from his nation.".

Commentary : The Prophet's merits are abundant and supreme. He was sent to all people including Jews and Christians so all must believe and follow him. This hadith mentions some of his merits such as he will be the first to enter Paradise after Allah accepts his intercession to open it, as in Imam Muslim's narration. Later his intercession will be accepted for two types of people: (1) The disobedient to be admitted to Paradise, and (2) Those who entered Paradise but got lower ranks. Imam Ahmad narrated that the Prophet said, “I will be the first to enter Paradise on the Day of Resurrection and I am not boasting. When I come to the gate of Paradise and take its ring, they will ask, 'Who is this?' I will answer, 'Muhammad.' They will open it for me. I will enter and see the Mighty facing me. I will prostrate to Him and He will say, 'O Muhammad, raise your head, speak so you will be responded, say so your requests will be accepted, and intercede so your intercession will be granted.' I will raise my head and say, 'O God, my nation, my nation.' He will say, 'Go to your nation. Whoever you find in his heart a weight of barley grain of faith, admit him to Paradise.' So I will accept. Whoever I find that in his heart, I will admit him to Paradise.” In addition, he will have the most followers on that day in comparison with other prophets. It indicates that having more followers means having a supreme followed one. Allah dignifies this nation for dignifying his Prophet. No nation will be like his nation on the Day of Resurrection, for it will form half of Paradise's people as in the two Sahihs' narration or even two-thirds as Imam Ahmad, Tirmedhy, and Ibn Maja reported. Moreover, he confirmed that there was a prophet who was only believed by one man from his nation. Finally, this hadith contains the following benefits: (1) It clarifies the Divine dignity of the Prophet, and (2) It proves the Prophet's intercession on the Day of Judgement..

196

Anas ibn Malek narrated, “The Messenger of Allah ﷺ said, “I will be the first to intercede in (allowing people to enter) Paradise and have the most followers in comparison with other prophets.”.

Commentary : The Prophet's merits are great and supreme. He was sent to all people including Jews and Christians so all people must believe and follow him. In this hadith, he mentioned some of his virtues such as he will be the first one to enter Paradise and intercede for people to be admitted to Paradise as in Muslim's narration. Afterward, he will be granted the right to intercede for those who committed sins to enter Paradise or those who entered lower ranks to raise their ranks. In Ahmad's narration, he said, “I will be the first to enter Paradise on the Day of Resurrection and it is no boast. When I come to the gate of Paradise and take its ring, they will ask, 'Who is this?' I will answer, 'Muhammad.' They will open it for me. I will enter and see the Mighty facing me. I will prostrate to Him and He will say, 'O Muhammad, raise your head, speak so you will be responded, say so your requests will be accepted, and intercede so your intercession will be granted.' I will raise my head and say, 'O God, my nation, my nation.' He will say, 'Go to your nation. Whoever you find in his heart a weight of barley grain of faith, admit him to Paradise.' So I will accept. Whoever I find that in his heart, I will admit him to Paradise.” In addition, he will have the most followers on that day in comparison with other prophets. It means that having more followers means having a supreme followed one. Allah dignifies this nation for dignifying his Prophet. No nation will be like his nation on the Day of Resurrection, for it will form half of Paradise's people as in the two Sahihs. Finally, this hadith contains the following benefits: (1) It clarifies the divine dignity of the Prophet Muhammad, (2) It proves his right of intercession, and (3) It confirms the virtue of having many followers to the straight path, for the one being followed is given his followers' rewards..

197

Anas ibn Malek narrated, “The Messenger of Allah ﷺ said, ‘I will come to the gate of Paradise on the Day of Resurrection and ask to open it. The keeper will ask, ‘Who are you?’ I will say, ‘Muhammad.’ He will say, ‘It is just you for whom I have been ordered to open before anyone else.’”.

Commentary : The Prophet (ﷺ) has great virtues. He is the master of Prophet Adam’s sons. Allah has sent him to all people, including Jews and Christians. It is obligatory for anyone to believe his prophethood and message. In this hadith, he mentioned that he would knock at Paradise’s gate on the day of Judgement and ask to get in. The keeper asked him about his identity. The Prophet (ﷺ) answered, “Muhammad.” He answers with his proper name that people and angels know. The keeper would say when hearing the Prophet’s name (ﷺ), “It is just you for whom I have been ordered to open before anyone else.” Thus, the Prophet informed us that he would be the first one to enter Paradise. This is a divine honor to our Prophet Muhammad (ﷺ) by giving him the priority of entering Paradise and even its highest levels..

202

Abdullah ibn Amr ibn Al-'As ﷺ narrated that the Prophet ﷺ recited Prophet Ibrahim's saying in the Quran, "O my Lord! They have indeed led astray many among mankind. But whoso follows me, he, verily, is of me." (Ibrahim: 36) and Prophet Jesus' saying in the Quran, "If You punish them, they are Your slaves, and if You forgive them, verily You, only You, are the All‑Mighty, the All‑Wise." (Al-Ma'idah: 118) then raised his hands, wept, and said, "O Allah, my nation, my nation!" Allah, the Almighty, said, "O Gabriel, go to Muhammad (and Allah knows best) and ask him, 'What makes you weep?'" Gabriel came and asked him, so the Messenger of Allah ﷺ informed him about what he asked Allah (and Allah knows best). Thus, Allah said, "O Gabriel, go to Muhammad and say to him, 'Verily, We will please you with regard to your nation and not displease you.'".

Commentary : The Prophet (ﷺ) was compassionate and merciful, so he used to frequently and deeply supplicate Allah not to perish his nation as the previous nations, as in this report. In this hadith, he recited Prophet Ibrahim's supplication to his nation in the Quran, "O my Lord! They have indeed led astray many among mankind. But whoso follows me, he, verily, is of me." (Ibrahim: 36) Prophet Ibrahim means that whoever follows me and abandons worshipping idols, he is one of my followers who deserves forgiveness and mercy. Whoever disobeys and continues worshipping idols, it is up to Allah. If He Wills, He guides him and if He Wills, He goes him astray. Allah does not forgive those dying while being polytheists as He said, "Verily, Allah does not forgive that partners should be set up with Him (in worship), but He forgives, except that, anything else to whom He wills; and whoever sets up partners with Allah (in worship), he has indeed invented a tremendous sin." (An-Nisa’: 48) Then, he recited Prophet Jesus' saying in the Quran, "If You punish them, they are Your slaves, and if You forgive them, verily You, only You, are the All‑Mighty, the All‑Wise." (Al-Ma'idah: 118) Afterward, the Prophet (ﷺ) wept and supplicated Him, "O Allah, my nation, my nation!" Due to his deep love for his nation, he asked Allah's mercy, kindness, and goodness to them. Although Allah knows all that the breasts conceal, he sent Gabriel to ask the Prophet (ﷺ) about the reason for his weeping. It was said that this was to show the Prophet's prestige and honor. Gabriel asked the Prophet (ﷺ) who informed him about what he asked Allah. Thus, Allah asked Gabriel to inform the Prophet (ﷺ) that He would please and grant him what he asked and not displease him with regard to his nation, as Allah said, "And verily, your Lord will give you (all good) so that you shall be well‑pleased." (Ad-Duha: 5) This is one of the best glad tidings to Muslim nation. On the other hand, this hadith explains the Quranic verse, "Verily, there has come to you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty. He is anxious over you; for the believers full of pity, kind, and merciful." (At-Tawbah: 128). Finally, this hadith contains the following benefits: (1) It clarifies the Prophet's kindness and supplication to his nation, (2) It shows the Prophet’s supreme prestige with Allah Who promised to please him with regard to his nation, and (4) It includes a great glad tiding to the Muslim nation..

203

Anas narrated that a man asked, “O Messenger of Allah ﷺ, where is my father?” The Prophet ﷺ answered, “In Hell.” When the man turned away, the Prophet ﷺ called him and said, “Verily, my father and your father are in Hell.”.

Commentary : It is established in Islam that if a person dies while being a disbeliever, he will enter Hell. Some people frequently asked the Prophet useless questions until he fed up. As a result, he used to rebuke them and others to help them stop this kind of question. In this hadith, Anas ibn Malik narrated that a man asked, "O Messenger of Allah, where is my father?” He asked whether his father was in Paradise or Hell. The Prophet replied, "In Hell.” This is because the man’s father died while being a disbeliever. When the man turned away, the Prophet called him and said, "Verily, my father and your father are in Hell.” It is due to the Prophet's good behavior and treatment of his companions. When he noticed the man’s sadness, he wanted to console him to find contentment, for if there had been a son who wanted to benefit his disbelieved father, the Prophet would have been the first one to do so. It was the revelation that informed the Prophet of his own father's destiny. This is because whoever died before the Prophet's message of Islam and followed the Arabs’ practice of worshiping idols was one of the people of Hell. As a matter of fact, the people of that period received the call of Prophet Ibrahim (peace be upon him) and other prophets. In addition, some of them followed his message and lived with Jews and Christians, so they knew about prophets and the necessity of faith, but the majority intentionally disobeyed and associated others in worshipping Allah. Finally, this hadith contains the following benefits: (1) If a person dies while being a disbeliever, he will enter Hell, and his close relatives will not benefit him, and (2) It clarifies the Prophet’s good treatment and honorable character..

211

Abu Saeed Al-Khudry narrated that the Messenger of Allah ﷺ said, “Verily, the least tormented one of the people of Hell is who will wear two shoes of fire so his brain will boil due to the heat of his shoes.”.

Commentary : The severe punishment of Allah is inconceivable. The torment of the sinners mentioned in the Quran and Prophetic tradition just illustrates a picture of this severity and requires every human being to fear it on the Day of Resurrection. In this hadith, the Prophet (ﷺ) confirmed that the least tormented one in Hell is the one who would wear two shoes of fire. Allah said, "... will have cut out for them garments of fire." (Al-Hajj: 19) Although he is the least tormented one in Hell, his brain will boil due to just the heat of his shoes. Some said that all of his body is tormented while others said it is just his feet, out of kindness. It was said that it is the Prophet's uncle Abu Taleb, for the Prophet's saying, when his uncle was mentioned, as in the two Sahihs, “My intercession may benefit him on the Day of Resurrection so that he may be placed in a shallow part of fire reaching only up to his ankles and causing his brain to boil.” The hadith included him and other ones who would be punished likewise. The hadith refers that the people of Hell are those abiding in it forever such as the disbelievers. This does not include the believers who committed major sins, as in the hadith reported in Bukhari and Muslim that Allah will say to the least tormented one in Hell, “I asked you a much easier thing than this, that is, not to worship others besides Me, but you refused and insisted to worship others besides Me.” Finally, this hadith contains the following benefits: (1) It shows the severity of Hell's torment to the extent that the least torment one will wear two shows causing his brain to boil and (2) It warns us against Hell and urges us to do what keeps us away from it..

214

Aisha narrated, "I said, 'O Messenger of Allah ﷺ, Ibn Jud'an used to establish ties of relationship and fed the poor. Will it benefit him?'" He answered, "It will not benefit him, for he did not ever say, 'O my God, forgive my sins on the Day of Recompense.’”.

Commentary : Believing in Allah is a prerequisite to getting His pleasing, entering Paradise, and being saved from Hell. Therefore, Allah, the Almighty, has sent people His messengers to call them to believe in Him and abandon all forms of disbelief and polytheism. In this hadith, Aisha narrated that she asked the Prophet (ﷺ) about one of her relatives, Abdullah ibn Jud'an. He was a Qureish leader from the tribe of Banu Tamim ibn Murrah during the pre-Islamic ignorant times before the Prophet's mission. It was called so, for it was full of ignorant practices. At that time, Ibn Jud'an used to establish ties of relationship, feed the poor, and follow lots of manners that Islam would encourage later. She was wondering if these righteous acts would benefit him in the hereafter and save him from Allah's punishment of the polytheists due to his disbelief. The Prophet (ﷺ) told her that all of his works would not benefit him, for he never believed in neither Allah nor the Last Day. A disbeliever will not get a reward in the hereafter for his righteous acts, for he nullified them by his disbelief. This is an indication that if he had embraced Islam, these acts would have benefitted him. As for his acts’ reward in this worldly life, Imam Muslim reported that Anas ibn Malek narrated that the Prophet (ﷺ) said, “Allah does not unjustly prevent a believer from even a good deed’s reward. He is rewarded in this world and in the Hereafter. As for the disbeliever, he is given a reward for the good deeds he did for the sake of Allah in the world and when he comes to Hereafter, there is no rewards for him.” Finally, this hadith contains the following benefits: (1) It clarifies the virtue of faith, the prerequisite for accepting righteous deeds, (2) It shows the terrible results of disbelief which nullifies the reward of the righteous deeds..

223

Abu Malek Al-Hareth ibn ‘Asem Al-Ash'ary narrated that the Messenger of Allah ﷺ said, "Purity is half of faith, al-hamdulillah fills the scale, and subhanallah and al-hamdulillah fill what is between the heavens and Earth. Prayer is a light, charity is proof, and patience is illumination. The Quran is proof for or against you. All people go out early in the morning and sell themselves, either setting themselves free or ruining themselves.".

Commentary : This is a great hadith and one of the Islamic foundations in which the Prophet (ﷺ) mentioned all that concerns a Muslim in his life and the afterlife. The Prophet (ﷺ) confirmed that purification is half of faith. It means one of the two following meanings: (1) All Islamic aspects aim to purify a Muslim inwardly from evil attributes and outwardly from impurities as in purification, or (2) The word faith means prayer as in Allah's saying, "And Allah would never make your faith be lost." (Al-Baqarah: 143) So, the hadith means that purification is half of prayer which is not accepted without it. Moreover, the Prophet (ﷺ) added that the saying of al-hamdulillah (all praise is due to Allah) will fill one's scale on the Day of Resurrection with reward when Allah weighs all people's deeds. It is a real scale to weigh their deeds, which does not resemble the worldly scales. It is one of the matters of the unseen world that we all must believe in. Al-hamdulillah means to acknowledge that Allah, alone, deserves all types of gratitude. The Prophet (ﷺ) added that subhanallah (glory be to Allah) meant to describe Allah with the complete perfection he deserves and negate all that contradict this perfection. These two sentences fill what is between heaven and Earth, for they contain praising Allah, negating all that contradicts His perfection, and showing the servant's need for his Creator. Moreover, the Prophet (ﷺ) added that prayer is a light. This means one of the following possibilities: (1) It is a light on a Muslim's face in this life and in his way in the afterlife, unlike those who do not pray, (2) It guides a servant to the straight path and makes him away from sins, immorality, and indecency, or (3) It means all the above-mentioned possibilities, for it is a light in his heart, face, grave, and hereafter. Moreover, the Prophet (ﷺ) added that charity is proof of a Muslim's truthful faith, unlike a hypocrite who does not give charity, for he does not believe. Then, the Prophet (ﷺ) added that patience is a shining light. It is a light with heat and burning power like the sun, unlike the moon. He mentioned this similarity, for patience was a difficult attribute that required struggling oneself in preventing prohibited desires and whims. The recommended patience is during three cases: (1) Patience in obeying Allah, (2) Patience in avoiding disobeying Him, and (3) Patience during calamities and hardships. Thus, patience will be a light for us throughout the straight way. Then, the Prophet (ﷺ) showed one's stand with the Quran in the hereafter. He confirmed that it would be proof for a person if he kept reciting and acting upon it in this life. On the other hand, it would be proof against him when he left reciting or acting upon it. The Prophet (ﷺ) mentioned that all people went out early in the morning and sold themselves, either setting themselves free from Hell by obeying Allah or ruining themselves in Hell by obeying their whims and the devil. Thus, hadith contains the following benefits: (1) It shows the virtue of purification and its reward, (2) It mentions some sayings and deeds of faith that set the believers free from Hell, (3) It clarifies that a person will be held accountable for his actions, so he is free to choose the way he wants to himself..

224

Mus'ab ibn Sa'd narrated, "Abdullah ibn Omar visited Ibn 'Amer when he was sick. Ibn 'Amer said to him, 'O Ibn Omar, will you not supplicate Allah to me?' Ibn Omar replied, 'I heard the Messenger of Allah ﷺ said, 'No prayer is accepted without ablution and no charity is accepted due to ghulul (taking spoils before authorized distribution). You were the governor of Al-Basrah.'".

Commentary : The Prophet's companions used to advise people on religious and worldly matters in accordance with people’s cases and abilities. The caliph Uthman ibn Affan appointed Abdullah ibn Amer ibn Kuraiz a ruler over Basra after Abu Musa Al-Ash’ary in 29 H. Later, Uthamn appointed him over Basra and Fares after Othman ibn Abi Al-'As. Later, the caliph Mu'aweya ibn Abi Sufyan appointed him a ruler over Basra and then dismissed him after three years. Afterward, Abdullah lived in Medina until he died in 57 or 58 H. In this hadith, Abdullah ibn Omar visited Ibn 'Amer when he was sick. Ibn 'Amer asked him to supplicate Allah to him, for the Prophet's companion Abdullah ibn Omar was one of the righteous persons at that time. So, Ibn 'Amer was keen to ask for his supplication during this hardship. Abu Nu'aim narrated in his Mustakhraj, "When Abdullah ibn Omar visited Ibn 'Amer during his illness, people were praising Ibn 'Amer but Ibn Omar kept silent. Ibn Amer said to him, ‘O Abu Abdderrhman, what does prevent you from saying (alike)?’ Ibn Omar wisely answered, ‘I heard the Messenger of Allah (ﷺ) say, 'No prayer is accepted without ablution and no charity is accepted due to ghulul (taking spoils before authorized distribution).’” Ablution is a prerequisite to make prayer accepted and charity is not accepted if it is taken from spoils before authorized distribution. Generally, this hadith includes taking illegal money. Ibn Omar meant that Allah did not accept charity from illegal sources and Ibn 'Amer used to illegally take people's properties during his rule over some cities. Ibn Omar wanted to scold him for his old sins and urge him to repent to Allah although Ibn ‘Amer was dismissed in 29 H. and died in 57 or 58 H. Ibn Omar wanted to urge other rulers to perform righteous deeds and fear Allah. He also wanted to warn them against oppression and negligence. Ibn Omar scolded him although the Prophet (ﷺ), his companions, and the righteous ones after them used to supplicate Allah for people of sins. In the Two Sahihs, Abu Hurairah narrated, "Tufail ibn Amr Ad-Daousy and his companions came to the Prophet (ﷺ) and said, 'O Messenger of Allah, the tribe of Daous disobeyed and refused so supplicate Allah against them.' Someone said, 'Daous will be destroyed.' The Prophet (ﷺ) said, 'O Allah, guide the tribe of Daous and let them come.’” Finally, this hadith contains the following benefits: (1) It urges Muslims to visit the patient, (2) It confirms the scholars' advice to rulers with wisdom and good words, (3) It contains the virtue of ablution, (4) It contains the virtue of giving charity from legal properties, (5) It shows the legitimacy of asking righteous people for supplication to Allah, (6) It clarifies Ibn Omar's deep keenness in enjoining what is right and forbidding what is wrong, without flattery, and (7) It indicates that having illegal properties prevents accepting one's supplication..

227

Humran, the servant of Uthman, narrated, "I heard Uthman - when he was in the courtyard of the mosque and asked for water to perform ablution after the caller to prayer came to him - said, 'By Allah, I am narrating to you a hadith. If there had not been a verse in the Book of Allah, I would have never narrated it to you. I heard the Messenger of Allah ﷺ saying, 'If a Muslim properly performs ablution and offers prayer, Allah will forgive him the sins committed to the next prayer.'" In another narration, "If a Muslim properly performs ablution and offers obligatory prayer ...".

Commentary : The Prophet's Companions used to teach and convey Prophetic clear guidance to people. In this hadith, Human, the servant of Caliph Uthman ibn Affan, narrated, “I heard Uthman - when he was in the courtyard of the mosque and asked for water to perform ablution after the caller to (afternoon) prayer came to him - said, 'By Allah, I am narrating to you a hadith. If there had not been a verse in the Book of Allah, I would have never narrated it to you.’” The verse he meant was Allah’s saying, "Verily, those who conceal the clear proofs and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers." (Al-Baqarah: 159) It means that Allah will expel them from His mercy and people ask Him to expel them from His mercy as well. It was only this verse that encouraged Uthman to narrate this Prophetic hadith although he preferred not to narrate it temporarily, for he was afraid that people may have been deceived by their little obedience to Allah. In the end, he decided to narrate it and confirmed that he heard the Prophet saying, “If a Muslim properly performs ablution and offers prayer, Allah will forgive him the sins committed to the next prayer." The prayer mentioned here is the obligatory one and the sins mentioned here are the minor, for repentance is a prerequisite to forgive the major sins. Finally, this hadith contains the following benefits: (1) Caliph Uthman was keen to teach people goodness, (2) It warns against concealing Islamic knowledge, (3) It urges people to learn and properly abide by ablution's etiquette and conditions, (4) It stressed on the virtue of properly performing ablution, and (5) The legitimacy of swearing without being asked to swear..

228

Amr ibn Saeed ibn Al-'As said, "I was with Uthman who asked for ablution water and said, 'I heard the Messenger of Allah ﷺ saying, 'When the time for a prescribed prayer is due and a Muslim properly performs its ablution, submissiveness, and bowing, it will be an expiation for his past sins as long as he did not commit a major sin. This applies for all times.’”.

Commentary : The Prophet (ﷺ) used to encourage people to perform acts of worship by mentioning their reward, for it is Allah's grace that he makes performing these acts, with caring about their conditions, a reason for forgiveness. In this hadith, Amr ibn Saeed ibn Al-'As narrated that when he was with Caliph Uthman ibn Affan, Uthman asked for ablution water and told him that the Prophet (ﷺ) said, "When the time for a prescribed prayer is due and a Muslim properly performs its ablution, submissiveness, and bowing, it will be an expiation for his past sins as long as he did not commit a major sin. This applies for all times." Submissiveness in prayer means that all Muslim's limbs are facing Allah and recalling His greatness. Also, the above-mentioned sins are the minor ones, for forgiving the major sins necessitate repentance. The major sins are those sins that are called in the Quran, the authentic Sunnah, or consensus major sins, necessitate severe punishment, or its doer was cursed or highly reprehensible. This favor from Allah is general and applied to all times, not confined to a specific time. Finally, this hadith contains the following benefits: (1) It clarifies the virtue of frequently persevering the acts of worship, which is a reason for forgiving minor sins, and (2) It confirms the virtue of ablution and submissiveness in prayer..

231

Humran ibn Aban narrated, “I used to fetch water of ablution for Uthman. There was not a day that he did not take a bath with a small quantity of water. Uthman said, ‘The Messenger of Allah ﷺ told us after completing this prayer, (one of the narrators called Mes'ar said, ‘I think it afternoon prayer.’) ‘I do not know whether I should tell you something or keep quiet.’ We said, ‘O Messenger of Allah ﷺ, if it is good, tell us about it, and if it is otherwise, Allah and His Prophet ﷺ know best.’ So, he said, ‘If a Muslim purifies in a complete way as enjoined upon him by Allah and offers these five prayers, they will expiate what (sins) committed between them.’”.

Commentary : Due to Allah’s grace, He makes performing acts of worship a reason for forgiveness. Thus, the Prophet ﷺ used to encourage people to perform them, by mentioning its reward. In this hadith, Humran ibn Aban, the servant of Othman ibn Affan, narrated that he used to fetch water of ablution for Othman. There was not a day that Othman did not take a bath with a small quantity of water. He was keen to purify himself, out of cleanliness and seeking great rewards mentioned in this hadith. Then, Othman narrated that one day the Prophet ﷺ finished the afternoon prayer and gave his companions the choice between speaking to them or keeping silent to draw their attention for knowledge. They replied, “If it is good, tell us about it, and if it is otherwise, Allah and His Prophet ﷺ know best.” Their response indicates their high good manners with the Prophet ﷺ. He told them that if a Muslim completely performs ablution and offers the five prayers at their appointed times - as in other narrations -, they will expiate what (sins) committed between them. In another narration in Sahih Muslim, he said, “Unless the major sins are committed.” Thus, the above-mentioned forgiveness is applied to the minor, not the major sins which Allah may forgive or punish its doer. Finally, this hadith contains the following benefits: (1) It shows the virtue of ablution, (2) It clarifies the virtue of regularly offering the acts of worship, which is a reason for forgiveness, and (3) It confirms the legitimacy of a ruler’s preaching to people, for Othman was then the caliph..

232

Uthman ibn Affan narrated, "I heard the Messenger of Allah ﷺ saying, 'Whoever properly performs ablution for prayer, walks to (attend) the obligatory prayer, and prays with the people, with the congregation, or in the mosque, Allah will forgive him his sins.'".

Commentary : Prayer is the pillar of Islam that has a great reward. As a result, mere walking to perform prayer in a mosque is a reason for forgiving one’s sins and raising his ranks in Paradise. Similarly, Allah makes ablution and prayer reasons for purifying people from the effects of their sins. Also, he promises that performing acts of worship based on their conditions is a reason for forgiveness. In this hadith, the Prophet (ﷺ) said that whoever properly and perfectly performs ablution then walks to perform an obligatory prayer with people, with the congregation, or in the mosque, Allah will forgive his sins. The repeated "or" may be due to a narrator's doubt so the hadith means that a Muslim performs an obligatory prayer with people in a mosque and if they finished it, he would perform it alone in the mosque. Also, it may mean that a Muslim performs an obligatory prayer with people whether in a mosque or somewhere else, so the hadith focusses on performing it with people. As a result, Allah will forgive all of his sins. On the other hand, it was proven in the Quranic and Prophetic texts that it is the minor, not the major sins that will be forgiven, for forgiving major sins necessitates repentance, decisive intention not to commit them again along with some other prerequisites. Finally, the hadith contains the following benefits: (1) Encouragement to properly and perfectly perform ablution, and (2) The virtue of congregational prayer and its great reward..

233

Abu Hurairah narrated that the Messenger of Allah ﷺ said, "The five (daily) prayers, the periods from one Friday prayer to the (next) Friday prayer, and from Ramadan to Ramadan expiate the (sins) committed in between provided that one shuns the major sins.".

Commentary : People are created weak, overcome by themselves and devils through committing sins. Allah grants them things that expiate their sins on condition that they avoid major sins, such as performing acts of worship with their prerequisites. In this hadith, the Prophet (ﷺ) confirmed that performing the five daily prayers, performing Friday's prayer to the next one, and fasting Ramadan month to the next one expiate the sins committed in between provided that one shuns the major sins. Repentance is a prerequisite to expiate them. The major sin is the sin that the Quran, the Sunnah, or the scholars' consensus: (1) Stipulated as a major sin, (2) Mentioned a severe punishment or a specific penalty of its doer, and (3) Deeply dispraised or cursed its doer. Finally, this hadith contains the following benefits: (1) It shows Allah's comprehensive mercy, his grace of forgiveness, and his great reward for small acts of worship, and (2) It confirms the virtue of prayer and fasting in expiating sins..

234

Uqbah ibn Amer narrated, "We were entrusted with the task of caring about camels. On my turn, I took them back in the evening after grazing them in the pastures, I found the Messenger of Allah ﷺ standing and addressing people. I heard him saying, "If any Muslim performs ablution properly, then performs two rak'ahs with his face and heart (inwardly and outwardly), Paradise will be guaranteed for him." I said, "What a fine thing is this!" Someone in front of me said, "The words before them were better." When I cast a glance, I saw that it was 'Umar who said, "I have seen that you have just come." He narrated, "If anyone amongst you performs ablution properly, then says, 'I testify that there is no god worthy of worship, but Allah and that Muhammad is the servant and messenger of Allah, the eight gates of Paradise will be opened for him, so he can enter by whichever of them he wishes." In another narration, "Whoever performs ablution and says, 'I testify that there is no god worthy of worship, but Allah and that Muhammad is His servant and messenger.".

Commentary : Allah’s mercy and reward may be for the simplest acts of worship. Thus, simple acts like ablution, prayer, fasting, charity, and others are means to purify people and forgive their sins on the condition that they avoid the major sins. In this hadith, Uqbah ibn Amer narrated that the companions were alternatively responsible for grazing camels outside Medina, for they did not have servants for this task. After finishing his tiring task, Uqbah went to the Prophetic Mosque and found the Prophet (ﷺ) standing and addressing people, "If any Muslim performs ablution properly, then performs two rak'ahs with his face and heart (outwardly and inwardly), Paradise will be guaranteed for him." His words, "... with his face and heart ..." meant to be sincere and submissive and avoid turning face or making heart busy with thoughts other than prayer details. As a result, the reward is Paradise. Uqbah was astonished by this simple act of worship with the glad tiding and supreme reward. Uqbah lately came to the speech, so he did not hear the speech from the beginning. Omar commented on Uqbah’s opinion, "The words before them were better." Omar told him what he (Uqbah) missed of the Prophetic words, "If anyone amongst you performs ablution properly, then says, 'I testify that there is no god worthy of worship but Allah and that Muhammad is the servant and messenger of Allah, the eight gates of Paradise will be opened for him, so he can enter by whichever of them he wishes." Finally, this hadith contains the following benefits: (1) It clarifies Allah’s great reward. He limitlessly rewards his servants for their simple acts of worship, (2) The virtue of ablution and supplications said afterward, (3) It clarifies the virtue of the two rak'ahs after ablution and urges people to perform them as described in the hadith, (4) It illustrates the companions' keenness to learn and spread the Prophetic knowledge, (5) It stresses that sincerity, devotion to worship, and avoiding worldly concerns are the spirit of worship, (6) It shows the virtue of the two testimonies of monotheism, (7) It describes supreme attributes of the Companions like humility, serving themselves, grazing their camels in spite of their prestige with Allah, (8) It shows the legitimacy of cooperation in the matters of living..

Book of Hadith