| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2780

Ibn ‘Abbaas (may Allah be pleased with them) said, "A man from the tribe of Banee Sahm went out in the company of Tameem Al-Daaree and ‘Adiyy ibn Baddaa’. The man from Banee Sahm died in a land where there were no Muslims. When Tameem and ‘Adiyy returned conveying the property of the deceased, they claimed that they had lost a silver bowl with gold engraving. Allah's Messenger ﷺ made them take an oath (to confirm their claim), and then the bowl was found in Makkah with some people who claimed that they had bought it from Tameem and ‘Adiyy! Then two witnesses from the relatives of the deceased got up and swore that their testimony was more valid and truer than that of ‘Adiyy and Tameem, and that the bowl belonged to their deceased fellow. So, this ayah was revealed in connection with this case. Allah, Exalted is He, Says (what means): {O you who have believed, testimony [should be taken] among you when death approaches one of you at the time of bequest - [that of] two just men from among you …} [Quran 5:106]
.

Commentary :
Honesty is one of the becoming attributes of a Muslim, and Islam urges Muslims to choose trusted and pious travel companions, to be of real help to them.
In this hadeeth, ‘AbdullahNarrated Ibn ‘Abbaas (may Allah be pleased with him) that a Muslim man, who was said to be named Buzayl, from the tribe of Banee Sahm, from Quraysh, was travelling in the company of Tameem Al-Daaree, who was still Christian at that time, and ‘Adiyy ibn Baddaa’, who was also a Christian and died as such. The man from Banee Sahm died in a land where there were no Muslims, and he had written his Wasiyyah (i.e., last will and testament) that was kept in his luggage.He asked them to deliver his property to his family. When Tameem and ‘Adiyy returned conveying the luggage and property of the deceased man to his family, they found the Wasiyyah and discovered that a silver bowl or cup with gold engraving was missing from his belongings. They reported the incident to the Prophet ﷺ and sought his judgment. He made them (i.e., ‘Adiyy and Tameem) take an oath to confirm their claim that they had lost that bowl. It seems that their oath was false, because the bowl was later found in Makkah with some people who claimed that they had bought it from Tameem Al-Daaree and ‘Adiyy ibn Baddaa’! Then two witnesses from the relatives of the deceased, i.e., ‘Amr ibn Al-‘Aas and Al-Muttalib ibn Abee Wadaa‘ah (may Allah be pleased with them) who belonged to the tribe of Sahm, got up and swore that this bowl belonged to their late relative Buzayl, and that their testimony was more valid and truer than that of ‘Adiyy and Tameem. On this occasion, the ayah about the writing of Wasiyyah and having witnesses attesting to it was revealed. Allah, Exalted is He, Says (what means): {O you who have believed, testimony [should be taken] among you when death approaches one of you at the time of bequest - [that of] two just men from among you …} [Quran 5:106].
Thisayah urges the testator to have two trustworthy witnesses attesting to his Wasiyyah, especially if there are signs of approaching death, such as illness or old age. Allah, Exalted is He, Says (what means): {… or two others from outside}, meaning from other tribes because one would usually seek witnesses from his own relatives and tribe members, and he may also seek non-Muslim witnesses when needed, when there are no Muslim witnesses available. The ayah goes on: {… if you are traveling through the land and the disaster of death should strike you. Detain them after the prayer and let them both swear by Allah if you doubt [their testimony, saying], "We will not exchange our oath for a price, even if he should be a near relative, and we will not withhold the testimony of Allah. Indeed, we would then be of the sinful."} This means that these two witnesses must honor the trust and honestly give whatever the deceased entrusted to them to the beneficiaries of the Wasiyyah and must not withhold anything, {But if it is found that those two were guilty of perjury,} meaning if there are proofs indicating their lying and dishonesty, {let two others stand in their place [who are] foremost [in claim] from those who have a lawful right. And let them swear by Allah, "Our testimony is truer than their testimony, and we have not transgressed. Indeed, we would then be of the wrongdoers."} [Quran 5:106-107]. This means that the two other witnesses, from the deceased’s closest relatives, must testify to the fact that the other witnesses were lying, and must take an oath that theirtestimony is truer than theirs. Accordingly, they would be declared legally entitled to the disputed property..

2781

Jaabir ibn ‘Abdullah Al-Ansaaree (may Allah be pleased with them) narrated:
My father was martyred on the day (of the Battle) of Uhud and left six daughters and some debts to be paid. When the time of plucking the date-fruits was due, I went to Allah's Messengerﷺ and said, "O Allah's Messenger ﷺ, you know that my father was martyred on Uhud and owed much debt, and I wish that the creditors would see you." The Prophet ﷺsaid, "Go and collect the various kinds of dates and place them separately in heaps."' I did accordingly and called him. On seeing him, the creditors started claiming their rights pressingly at that time. When the Prophet ﷺ, saw how they behaved, he ﷺ went round the biggest heap for three times and sat over it and said, "Call your companions (i.e., the creditors)." Then he ﷺ kept on measuring and giving them, till Allah, Exalted is He, cleared all my father's debts. By Allah, it would have pleased me that Allah, Exalted is He, would clear the debts of my father even though I had not taken a single date to my sisters. But by Allah, all the heaps were complete, (as they were) and I looked at the heap where Allah's Messengerﷺ was sitting and noticed as if not a single date had been taken thereof!
.

Commentary :
Incurring debts is a serious matter given its gravity; it is incumbent on debtors to repay their debts. If a debtor dies before the repayment, his guardian and heirs are required to pay off his debts from his estate.
In this hadeeth, Jaabir ibn ‘Abdullah Al-Ansaaree (may Allah be pleased with them) narrated that his father ‘Abdullah ibn Haraam (may Allah be pleased with him) was martyredat the Battle of Uhud, in 3 A.H., and left six young daughters and some debts to be paid. Jaabir (may Allah be pleased with him) promised the repayment of these debts when the date-fruits should be picked. When the time of harvesting dates was due, he (may Allah be pleased with him) went to Allah's Messengerﷺ and asked him to be present when the creditors, who were Jews, should claim their debts, in the hope they would see him and write off part of the debt for his sake. Another version of the hadeeth recorded in Saheeh Al-Bukhaaree stated that the Prophet ﷺ asked the creditors to reduce the debts, but they refused. Thereupon, the Prophet ﷺsaid to him, "Go and collect the various kinds of dates and place them separately in heaps,” meaning arrange each kind in a separate heap. Jaabir (may Allah be pleased with him) did as commanded and called the Prophet ﷺ. On seeing him, the creditors started claiming their rights pressingly. When the Prophet ﷺ saw how they behaved, he ﷺ went round the biggest heap three times and sat over it, to be blessed, and said, "Call your companions (i.e., the creditors).” Jaabir (may Allah be pleased with him) called for the creditors and the Prophet ﷺ kept on measuring and giving them from the very heap over which he ﷺ was sitting, till Allah, Exalted is He, cleared all his father's debts. Jaabir (may Allah be pleased with him) stated that he would have been pleased that Allah, Exalted is He, cleared the debts of his late father, even if he could not take a single date to his sisters. However, the dates were blessed by the Prophet ﷺ, and all the heaps were complete, (as if they were untouched). Even after repaying all the creditors, the heap remained the same,as if not a single date had been taken!
The hadeeth highlights a sign of hisﷺ prophethood.
It urges the repayment of debts owed by the deceased.
It is also deduced from it that the unpaid debts owed by one’s dead parents must be repaid by their children. .

2785

Narrated Aboo Hurayrah (may Allah be pleased with him)
A man came to Allah's Messengerﷺ and said, "Instruct me as to such a deed that equals Jihaad (in reward)." He ﷺ replied, "I do not find such deed!" Then he ﷺ added, "Can you, while the Mujaahid (i.e., a Muslim fighter partaking in Jihaad) is on the battlefield, enter your mosque to perform prayers unceasingly and fast without breaking your fast?" The man said, "But who can do that?" Aboo Hurayrah (may Allah be pleased with him) added, "A Mujaahid is rewarded even for the footsteps of his horse while it wanders about (for grazing) tied in a long rope."
.

Commentary :
Jihaad is the most rewardable good deed in Islam; it is the pinnacle of Islam, by means of which Allah, Exalted is He, honors Muslims, and empowers the monotheists on earth.
In this hadeeth, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that a man went to Allah's Messengerﷺ and asked him about a good deed that was equal to Jihaad in terms of reward and status in the Sight of Allah. The Prophet ﷺ replied, "I do not find such a deed!" This means that there is no better or more rewardable good deed than Jihaad. Afterward, he ﷺ asked him, "Can you, while the Mujaahid (i.e., a Muslim fighter partaking in Jihaad) is on the battlefield, enter your mosque to perform prayers unceasingly and fast without breaking your fast?" The man inquired, "But who can do that?" There is no doubt that none can endure exerting such enormous effort!
Aboo Hurayrah (may Allah be pleased with him) added, underlining the great merits and rewards of Jihaad, "A Mujaahid is rewarded even for the footsteps of his horse while it wanders about (for grazing) tied to a long rope,” meaning that he earns reward in all situations; whenever he eats, sleeps, sells, and buys what he needs – equal to the reward of the one who unceasingly observes fasting, performs prayer, and recites the Book of Allah (unfailingly), and few people are able to do so!
The hadeeth highlights the virtues of Jihaad in the cause of Allah, Exalted is He, and urges Muslims to partake in it..

2786

Aboo Sa’eed Al-Khudree (may Allah be pleased with him) narrated:
Somebody asked, "O Allah's Messenger ﷺ! Who is the best among all people?" He ﷺ replied, "A believer who strives his utmost in Allah's Cause with his life and property." They asked, "Who is next?" He ﷺ replied, "A believer who stays in one of the mountain paths worshipping Allah, Exalted is He, and leaving people safe from his mischief.".

Commentary :
Interacting and mixing with people entails that one should be careful and cautious, lest he should fall into what Allah, Exalted is He, has forbidden. As for the one who cannot do so regarding his interactions with others, solitude is better for him.
Aboo Sa’eed Al-Khudree(may Allah be pleased with him) narrated that a man asked the Prophet ﷺ about the best among all people in terms of reward and status in the Sight of Allah, Exalted is He, He ﷺ replied, "A believer who strives his utmost in Allah's Cause with his life and property,” meaning that he was martyred, and the reference to spending his property means that he spends on his needs or on those partaking in Jihaad. It is noteworthy that the hadeeth does not mean that such person is the best and most virtuous among all people in general, because this description fits those who attain the ranks of the steadfast affirmers of truth, ensure that people should follow the laws of Allah, Exalted is He, and the Sunnah of His Prophet ﷺ, guide them to perform good deeds, and help them with regard to their religious or worldly affairs. However, the Prophet ﷺ meant that such a person was the best among lay Muslims in general, because there may be some devout Muslims who are endowed with (greater shares of) righteousness, knowledge, virtue, and adherence to the Sunnah, who may be better than such person.
People asked, "Who is next?" The Prophet ﷺ replied, "A believer who stays in one of the mountain paths worshipping Allah, Exalted is He, and leaving people safe from his mischief." The hadeeth means that such a believer stays in isolation without quarrelling and disputing with others regarding anything, and this takes place in a time of Fitnah (i.e., dissension and civil strife) or for someone who cannot endure people's harm.
His saying ‘in one of the mountain paths,’ is intended as a mere example since such mountain paths are often deserted and therefore would be perfect places of retreat, yet any distant place away from people fits the profile and the hadeeth applies to it.
The hadeeth underlines that the becoming etiquette of the one who seeks solitude entails that he should aim to keep his evil and harm away from Muslims, not to escape theirs, even though it is also entailed, and this aims to discipline his ‘self’ (i.e., humble himself) so that he does not see himself as superior to others, in compliance with the command of Allah, Exalted is He, to display humbleness.
It is also inferred from the hadeeth that good deeds vary in terms of virtue and reward..

2787

Narrated Aboo Hurayrah (may Allah be pleased with him)
I heard Allah's Messengerﷺ saying, "The example of a Mujaahid in Allah's Cause (i.e., a Muslim fighter partaking in Jihaad) - and Allah knows better who sincerely strives in His Cause - is like a person who fasts and prays unceasingly. Allah, Exalted is He, guarantees that He will admit the Mujaahid in His Cause into Paradise if he is killed, otherwise He will return him to his home safely with rewards and spoils of war."
.

Commentary :
Ikhlaas (i.e., sincere devotion of one’s worship exclusively to Allah, Exalted is He) is one of the conditions for the acceptance of worshipful acts and good deeds. In fact, a worshipful or good act may incur destruction upon the doer if he does not sincerely devote it exclusively to Allah, Exalted is He. Conayahly, it could be a reason for attaining reward and bliss (in the Hereafter) if he sincerely devotes it exclusively to Him.
In this hadeeth, the Prophet ﷺ stated the divine promise for a Mujaahid who participates in Jihaad in the cause of Allah, Exalted is He, when he sincerely devotes his deed to Him alone. He ﷺ said: “… and Allah knows better who sincerely strives in His Cause,” meaning that Allah, Exalted is He, knows best people’s intentions and knows those who partake in Jihaad with the intention of upholding the truth and raising the Words of Allah (i.e., His Religion) and those who merely seek worldly gains, fame, and to be labeled “heroes.” Whoever participates in Jihaad sincerely for the sake of Allah, Exalted is He, devoting his intention exclusively to Him, earns the reward of a person who observes obligatory fasting at daytime and also devotes his nights to worship while displaying humbleness and sincerity to Him. This worshipper earns the rewards of both worshipful acts by the grace of Allah, Exalted is He. He ﷺ likened such person to a fasting person because the latter abstains from eating and drinking and sexual activity, and similarly a Mujaahid refrains from carrying out his everyday activities and devotes himself entirely to Jihaad. Moreover, a person who observes fasting and prays at night is devoting his day and night to worship unceasingly, and similarly a Mujaahid earns unceasing rewards for all his time devoted to Jihaad.
Then the Prophet ﷺ stated that Allah, Exalted is He, guarantees that He will grant a Mujaahid in His cause one of two great rewards: martyrdom and entering Paradise, or returning him to his home safely with the rewards of partaking in Jihaad, whether without the spoils of war, with both the reward and the spoils of war.
The hadeeth highlights the grace of Allah, Exalted is He, bestowed upon the Mujaahid.
.

2790

Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "Whoever believes in Allah, Exalted is He, and His Messenger, establishes prayer perfectly, and fasts the month of Ramadan, will rightfully be granted Paradise by Allah, no matter whether he fights in Allah's Cause or remains in the land where he is born." People said, "O Allah's Messengerﷺ! Shall we acquaint people with such good news?" He ﷺ said, "Paradise has one-hundred ranks which Allah has reserved for the Mujaahideen (pl. Mujaahid) who fight in His Cause, and the distance between each of two ranks is like the distance between the Heaven and the Earth. So, when you ask Allah (for something), ask for Al-Firdaws which is the best and highest part of Paradise." (The sub-narrator added, "I think the Prophet ﷺ also said, 'Above it (i.e., Al-Firdaws) is the Throne of The Especially Merciful (i.e., Allah), and from it originate the rivers of Paradise.")
.

Commentary :
The sincere good deeds that are devoted exclusively to Allah, Exalted is He, are a reason for winning the Pleasure of Allah, Exalted is He. Prayer, fasting and Jihaad are examples of the good deeds that help the doer ascend to higher ranks of righteousness in the sight of Allah and enter Paradise.
In this hadeeth, the Prophet ﷺ underlines that whoever believes in Allah, Exalted is He, and does not associate partners with Him, sincerely believes in His Messenger ﷺ as the last Messenger of Allah for humanity, establishes the five obligatory prayers (i.e., Fajr, Duhr, Asr, Maghrib, and ‘Ishaa’), by fulfilling their conditions and pillars as due, and fasts the month of Ramadan, out of sincerity of faith and in the hope of earning reward, will rightfully be granted Paradise by the grace and mercy of Allah, Exalted is He, no matter whether he was able to partake in Jihaad and fight in Allah's Cause or remained in the land where he is born and did not participate in Jihaad. This is because each Muslim shall be rewarded according to his or her abundant or few good deeds.People vary in terms of their good deeds in the worldly life and their ranks in Paradise shall vary accordingly.
The Prophet ﷺ did not make mention of Zakaah and Hajj in this hadeeth and it was said that it is because the hadeeth was not intended to list the pillars of Islam. Therefore, he ﷺ made mention of these worshipful acts because they are the more common for most people. Zakaah is not due except on a wealthy person when certain conditions are met, and similarly, Hajj is only obligatory on whoever is able to perform it, and is required once in a lifetime.
When the Prophet ﷺ said so, people said, "O Allah's Messengerﷺ! Shall we acquaint people with such good news?" They wanted to bear such glad tidings to others. It was narrated on the authority of Mu‘aadh ibn Jabal (may Allah be pleased with him) that he said: "Should I not inform the people of this?" The Messenger of Allah ﷺ said, “Leave people to perform good deeds.” [Al-Tirmithee]. It means, ‘Do not inform people of what I have said about the fact that those who believe in Allah, Exalted is He, and carry out the obligatory worshipful acts would enter Paradise lest this should drive them to stop performing any extra good deeds and miss out on attaining higher ranks earned by those who partake in Jihaad.’
The Prophet ﷺ stated the one who believes in Allah, Exalted is He, and His Messengerﷺ, establishes the prayer, and fasts Ramadan shall earn such reward whether he participates in Jihaad and fights in Allah's Cause or remains in the land where he is born, meaning does not partake in Jihaad. However, he ﷺ further explained it by his following statement, reading: "Paradise has one-hundred ranks which Allah has reserved for the Mujaahideen (pl. Mujaahid) who fight in His Cause…” Such a statement explained that the situation of the two people (i.e., the one who partakes in Jihaad and the one who does not) is not the same in all regards, but it rather means that the performance of the previously-mentioned deeds is the condition for entering Paradise rather than attaining equal ranks therein; there are various ranks and levels in Paradise (attained by performing other worshipful acts). He ﷺ informed them of the ranks designated for those who partake in Jihaad, and the distance between each of two ranks is like the distance between Heaven and Earth, to urge Muslims to participate in Jihaad, fight against the disbelievers, and support Islam. There are numerous ranks in Paradise whose exact number was not reported in Laws of Islam texts, and one hundred of such ranks are designated for those who partake in Jihaad. Afterward, he ﷺ said: “So, when you ask Allah (for something), ask for Al-Firdaws which is the best and highest part of Paradise." In the Arabic language, the term Firdaws means a grove where there are trees, flowers, and plants. The Arabic term used by the Prophet ﷺ to describe its location is Awsat, lit., the middle part, and it means the best and highest (rank of Paradise). This is similar to the ayah that reads (what means): {And thus we have made you a midmost (i.e., the most just and moderate) community,} [Quran 2:143].The Arabic word used in the ayah is Wasataa, meaning the most just and moderate. It was also said that Wasataa here means the most vast and highest part of Paradise. The Prophet ﷺ added: 'Above it (i.e., Al-Firdaws) is the Throne of The Especially Merciful (i.e., Allah),’ meaning that its ceiling is the Throne of Allah, Exalted is He, which is higher than all the ranks of Paradise. It is the greatest, highest, and best of all Allah’s Creation.
The rivers of Paradise originate from Al-Firdaws, and they were referred to in the ayah that reads (what means): {… wherein are rivers of water unaltered, rivers of milk the taste of which never changes, rivers of wine delicious to those who drink, and rivers of purified honey.} [Quran 47:15].

The hadeeth urges Muslims to perform the obligatory acts of worship prescribed by Allah, Exalted is He.
It also urges Muslims to partake in Jihaad and fight in Allah’s Cause to support His religion.It is deduced from the hadeeth that Al-Firdaws is the highest garden in Paradise.

It also comforts those who miss out on partaking in Jihaad, to learn that they may not miss out on a great reward. Rather, if they believe in Allah, Exalted is He, and His Messenger ﷺ and perform the obligatory worshipful acts, they will earn Paradise, even if they shall attain lower ranks therein than those allocated for the ones who partake in Jihaad.
.

2795

Narrated Anas ibn Maalik(may Allah be pleased with him): The Prophetﷺsaid, "Nobody who dies and finds good from Allah (in the Hereafter) would wish to come back to this world even if he were given the whole world and whatever is in it, except the martyr who, on seeing the superiority of martyrdom, would like to come back to the world and get killed again (in Allah's Cause)."
.

Commentary : Allah has promised a great reward for those who die in His way. Allah, Most High, says: { Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of Allah, so they kill and are killed.} [Quran 9:111].

In this hadeeth, the Prophet ﷺinforms us that nobodywho dies and finds good from Allah after departing this life would like to come back to this world, even if he were given the whole world and whatever is in it, except the martyr.On seeing the superiority of martyrdom and its great reward, he would like to come back to the world and get killed again, to attain and enjoy more of Allah's favours. Even the pious, whose good deeds were of all kinds except martyrdom,would not like to return to this life.

It is said that the reason those who die in the way of Allah are described as Shaheed in Arabic is because the word entails the meaning of witnessing i.e., their souls witness the land of peace as opposed to the souls of others who are only able to witness it on the Day of Judgment. One view suggests that the word entails that Allah, Most High, and His angels (peace be upon them) witness that they are from the dwellers of Paradise. Others said it means that upon the departure of his soul, the martyr witnesses what Allah has prepared for him from reward and honour.

This hadeeth highlights the high status of martyrs,and the significant reward that Allah has made for them, and it encourages us to fight for the cause of Allah and in His way..

2798

Narrated Anas ibn Maalik:(may Allah be pleased with him)The Prophetﷺdelivered a sermon and said, "Zayd took the flag and was martyred, and then Ja'far took the flag and was martyred, and then `Abdullah ibn Rawaahah took the flag and was martyred too, and then Khaalid ibn Al-Waleed took the flag though he was not appointed as a commander and Allah made him victorious." The Prophetﷺfurther added, "It would not please us to have them with us"and in another narration: "theProphetﷺsaid while shedding tears, 'It would not please them to be with us.'"
.

Commentary : Allah prepared for martyrs the highest ranks in Paradise and a great reward that is beyond imagination.This superior status made the Companions (may Allah be pleased with them) so keen on having this honour and dying in the cause of Allah, and many of them attained this honour and died in the way of Allah on battlefields.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that while the Prophetﷺwas delivering a sermon, Allah revealed to him that the three commanders of the Muslim army had beenmartyred. This was in the battle of Mu'tah, which is situated in al-Balqaa' in the south of Jordan and occurred in the 8th year of Hijrah. The battle was between the Muslims and the Romans. Upon receiving the revelation, the Prophet ﷺ shared from his noble pulpit the news with his Companions in al-Madeenah. The first one who was martyred was Zayd in Haarithah (may Allah be pleased with him), the commander and flag bearer of the army. After his martyrdom, Ja'far ibn Abee Taalib (may Allah be pleased with him), the paternal cousin of the Prophet ﷺ, took the flag and was martyred, and then `Abdullah ibn Rawaahah(may Allah be pleased with him) took the flag and was martyred too. The Prophet ﷺ delivered the news ashis eyes shed tears out of his grief over them. Then, he ﷺ remarked: "It would not please us to have them with us" i.e., the great honour and high ranks those martyrs receive is much better for them than being with us in this life. According to the other version of the hadeeth, it reads: "It would not please them to be with us" i.e., after seeing all the honour and rewards preparedfor them, they no longer desire this worldly life except for the purpose of fighting again in the way of Allah to attain the honour of martyrdom repeatedly.

The three martyred Companions mentioned in the hadeeth were appointed by the Prophet ﷺ as general commanders of the Muslim army. After they all died in the battle, Khaalid ibn Al-Waleed(may Allah be pleased with him)took the flag, though he was not appointed by the Prophet ﷺ as a commander, and Allah made him victorious. He took the initiative after seeing that taking the leadership would serve the best interest of the Muslims. The victory mentioned in the hadeeth refers to the success of his military tactics when he ordered the army to leave their positions and retreat to save the strength and supplies of the Muslims. This was because the number of the Romans and their allies who fought was two hundred thousand; 100,000 from the Romans and 100,000 from the Christians of the Levant, while the number of the Muslims was only three thousand. In response to the tactic of Khaalid (may Allah be pleased with him), the Romans retreated too despite their large number and advantage of arms and troops.But they had no choice because of the fierceness of the battle and the large number of casualties in their army. It is reported on the authority of Khaalid (may Allah be pleased with him) that he said: "Nine swords were broken in my hand on the Day of Mu'tah, and nothing was left in my hand except a Yemenite sword." [Saheeh al-Bukhaaree]. The Prophet ﷺ considered this a victory for the Muslims.

From the benefits that can be concluded from this hadeeth is learning that being compassionate and merciful is a praiseworthy quality, and that one should take the initiative to help, support, and benefit the Muslims, whenever he is able to and sees that it will serve their best interests.

This hadeeth highlights the virtue and merit of Khaalid ibn al-Waleed (may Allah be pleased with him),and it shows that it is permissible to shedtears for the deceased. It also offers one of the miracles of the Prophet ﷺ..

2801

Narrated Anas (may Allah be pleased with him): The Prophet ﷺ sent seventy men from the tribe of Banee Saleem to the tribe of Banee‘Aamir. When they reached there, my maternal uncle said to them, "I will go ahead of you, and if they allow me to convey the message of Allah's Messenger ﷺ (it will be all right); otherwise, you will remain close to me." So, he went ahead of them, and the pagans granted him security but while he was reporting the message of the Prophet ﷺ , they beckoned to one of their men who stabbed him to death. My maternal uncle said, "Allah is Greater! By the Lord of the Ka`bah, I am successful." After that they attached the rest of the party and killed them all except a lame man who went up to the top of the mountain. (Hammam, a sub-narrator said, "I think another man was saved along with him)." Angel Gabriel informed the Prophet ﷺ that they (i.e., the martyrs) met their Lord, and He was pleased with them and made them pleased. We used to recite, {Inform our people that we have met our Lord, He is pleased with us, and He has made us pleased.}Afterwards, this ayah was abrogated. The Prophet ﷺ invoked Allah for forty days to curse the murderers from the tribes of Ra’l, Thakwaan, Banee Lihyaan and Banee‘Usaiyyah who disobeyed Allah and his Messenger..

Commentary : The Reciters were among the best of people during the lifetime of the Prophet ﷺ; they used to learn and teach the Quran and help the Muslims whenever they werein need.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that the Messenger of Allah ﷺ dispatched 70 men from the Reciters to the tribe of Banee' Aamir ibn Sa'sa'ah, who were based in Najd, to invite them to Islam.

The seventy men that the Prophet ﷺ dispatched are mentioned in this narration to be from the tribe of Banee Saleem, which is wrong. The correct narration, as recorded in Saheeh al-Bukhaaree and Saheeh Muslim, states that they were from the Ansaar, and headed by Haraam ibn Milhaan, the maternal uncle of Anas ibn Maalik (may Allah be pleased with them). When they reached there, Haraam said to his group, "I will go ahead of you, and if they allow me to convey the message of Allah's Messenger ﷺ (it will be all right); otherwise, you will remain close to me." After he approached the tribe of Banee ‘Aamir, they assured him of safety and so he started to convey the message of Islam to them. However, they beckoned to one of their men who stabbed him with his spear to death. Thereupon, Haraam exclaimed in excitement for attaining martyrdom: “Allah is the Greatest! By the Lord of the Ka’bah, I have succeeded.”

Anas (may Allah be pleased with him) then mentioned that after killing his maternal uncle, they pusued the others, killing the 70 companions except a lame man, named Ka’b ibn Zayd al-Ansaaree, who climbed a mountain and managed to escape to safety. The sub-narrator mentioned that there was another man who managed to escape, and it was said that he was ‘Amr ibn Umayyah al-Damree. Angel Gabriel reported the incident to the Prophet ﷺ and informed him that they met their Lord, and He was pleased with them and made them pleased. Anas (may Allah be pleased with him) goes on to say: “We used to recite, {Inform our people that we have met our Lord, He is pleased with us, and He has made us pleased.}, but it was then abrogated and cancelled.” This incident made the Prophet ﷺ fall into great grief and angered him; thus, he ﷺ invoked Allah against the tribes of Ra’l, Thakwaan, Banee Lihyaan and Banee ‘Usaiyyah – who disobeyed Allah and His Messenger ﷺand killed his noble Companions - for forty consecutive days in the Fajr prayer, as reported in Saheeh al-Bukhaaree and Saheeh Muslim.

It is reported on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that the Messenger of Allah ﷺ recited Qunoot daily for a monthat the Thuhr, ‘Asr, Maghrib, ‘Ishaa and Fajr prayers. Heﷺ wouldinvoke Allah against the clans of Ra’l, Thakwaan, Banee Lihyaan and Banee ‘Usaiyyah, and those who were standing behind him would say: "Allah listens to him who praises Him” in the last unit of the prayer, and then say: “Amen.” [Sunan Aboo Dawood]. After the revelation of the ayah: {Not for you, [O Muḥammad, but for Allah], is the decision whether He should [cut them down] or forgive them or punish them, for indeed, they are wrongdoers.} [Quran 3:128], the Prophet ﷺ refrained from invoking Allah against them, as reported in Saheeh al-Bukhaaree and Saheeh Muslim.

From the benefits that can be concluded from this hadeeth is that it is permissible to invoke Allah against oppressors, traitors, and those who harm the Muslims.

The hadeeth shows that complete submission to Allah and His Messenger ﷺ causes us to attain Allah’s pleasure and safety from His punishment.

It shows that Qunoot is to be recited in times of affliction and hardship.

It shows the eagerness of the Companions to attain martyrdom, and their happiness at attaining it.

It serves as evidence that the people of the truth may suffer harm from those who are upon falsehood, and that does not indicate that the people of the truth are wrong. Rather, it serves as a grace for them and as a tribulation for the people of falsehood..

2802

Narrated Jundab ibn Sufyaan (may Allah be pleased with him):In one of the Battles a finger of Allah's Messengerﷺ(got wounded and) bled. Heﷺ said, "You are just a finger that bled, and what you got is in Allah's Cause."
.

Commentary : Allah, Exalted is He, guaranteed Paradise for His believing servants who sacrifice their lives and wealth for His sake. Allah, Most High, says: {Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of Allah, so they kill and are killed.} [Quran 9:111].

In this hadeeth, Jundub ibn Sufyaan (may Allah be pleased with him) reports that the finger of the Messenger of Allah ﷺ was wounded in one battle – it is said that it was the battle of Uhud – so he ﷺ addressed his finger by saying“You are just a finger that bled, and what you got is in Allah's Cause” i.e., take it easy, for you have not been wounded in vain, for you have been injured and bled only in the cause of Allah and His pleasure. It is said that lines that the Prophet ﷺ uttered are not considered poetry and that it is natural rhyming that comes unintentionally. Allah, Most High, said: {We have not taught him poetry nor is it befitting him} [Quran 36:69]. Others suggested that it is a couplet from the poetry of ‘Abdullah ibn Rawaahah (may Allah be pleased with him) that the Prophet ﷺ quoted,as he found it to fit the situation.

From the benefits that can be concluded from the hadeeth is learning that Prophets can suffer harm sometimes to increase their reward;indeed,they are the highest rank of people in enduring trials and hardships. .

2805

Narrated Anas(may Allah be pleased with him): My paternal uncle Anas ibn An-Nadr was absent from the Battle of Badr. He said, "O Allah's Messengerﷺ! I was absent from the first battle you fought against the pagans. (By Allah) if Allah gives me a chance to fight the pagans, no doubt. Allah will see how (bravely) I will fight." On the day of Uhud when the Muslims turned their backs and fled, he said, "O Allah! I apologize to You for what these (i.e., his companions) have done, and I denounce what these (i.e., the pagans) have done." Then he advanced and Sa`d ibn Mu’aath met him. He said "O Sa`d ibn Mu’aath ! By the Lord of An-Nadr, it is Paradise! I am smelling its aroma coming from before (the mountain of) Uhud," Later on Sa`d said, "O Allah's Messenger! I cannot achieve or do what he (i.e., Anas ibn An-Nadr) did. We found more than eighty wounds by swords and arrows on his body. We found him dead, and his body was mutilated so badly that none except his sister could recognize him by his fingers." We used to think that the following ayah was revealed concerning him and other men of his sort: {Among the believers are men who have been true to their covenant with Allah..........} (Quran 33.23) His sister Al-Rubay' broke a front tooth of a woman and Allah's Messengerﷺordered for retaliation. On that Anas (ibn An-Nadr) said, "O Allah's Messengerﷺ! By Him Who has sent you with the Truth, her tooth shall not be broken." Then the opponents of Anas's sister accepted the compensation and gave up the claim of retaliation. So, Allah's Messengerﷺsaid, "There are some people amongst Allah's servants whose oaths are fulfilled by Allah when they take them."
.

Commentary : The Companions (may Allah be pleased with them) exerted all their efforts and set the best examples of sacrifice and sincerity to raise the Word of Allah and support His religion.Anas ibn al-Nadr (may Allah be pleased with him) is a Companion whoset a remarkable example of sincerity, truthfulness, commitment, and sacrifice for raising the word of Allah, Exalted is He.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that his paternal uncle, Anas ibn al-Nadr (may Allah be pleased with him) did not witness the battle of Badr, which occurred during the month of Ramadan in the 2nd year of Hijrah. This is because the Prophet ﷺ did not announce general mobilization,since the original mission of the Prophet ﷺ and his expedition was to raid the trade caravan of Aboo Sufyaan, but a change of plan happened, and Allah willed that fighting to take place, to grant the Muslims their first victory. In the month of Shawaaal in the third year of Hijrah, the drums of war started to beat again when Quraysh prepared a large army to fight the Muslims. Anas ibn al-Nadr seized the opportunity and asked the Prophet ﷺ to allow him to participate in the battle,as he had missed the first battle, promising Allah that his actions would speak louder on the battlefield.

The battle of Uhud witnessed a dramatic change after the Muslim archers did not follow the strict orders of the Prophet ﷺthat they should remain stationed in their positions on the mountain of Uhud until further orders.After the Muslims defeated Quraysh in the beginning, those archers left their positions thinking the battle was over and because they wanted to collect the spoils of war. However, Anas ibn al-Nadr denounced their actions and declared himself innocent from that disobedience of the order of the Prophet ﷺ.Hedetached himself completely from the actions of pagans against the Muslims and the Prophet ﷺ in particular. As he (may Allah be pleased with him) advanced to fight the disbelievers of Quraish, Sa’d ibn Mu’aath (may Allah be pleased with him) met him on his way, so he said to Sa’d: “O Sa’d ibn Mu’aath, it is Paradise!” i.e., I want Paradise as it is my aim. Then, he swore by Allah by saying “By the Lord of [my father] al-Nadr,I can smell the scent of Paradise at the mountain of Uhud,” which could be theactual scent of Paradise or a sweet scent that made him think of the scent of Paradise. After seeing his actions, bravery, and achievements on the battlefield, Sa’d ibn Mu’aath (may Allah be pleased with him) stated: “O Messenger of Allah! I cannot achieve or do what he (i.e., Anas ibn al-Nadr) did.”

Anas ibn Maalik (may Allah be pleased with him) remarked that they found more than eighty wounds by swords, spears, and arrows on his body. Also,the pagans mutilated his dead body so badly that none except his sister – al-Rubay’ bint al-Nadr - could recognize him, by the tip of his finger. Then, Anas (may Allah be pleased with him) remarked that the Muslims believed the ayah: {Among the believers are men who have been true to their covenant with Allah...} (Quran 33.23) was revealed about Sa’d ibn al-Nadr and his like.

This hadeeth highlights the virtue and merit of Sa’d ibn al-Nadr (may Allah be pleased with him), and the virtue ofcommitment and devotion to fulfill one’s promise to Allah, regardless of the hardship one may experience. It shows that the order not to put one’s life in danger does not apply to the case of fighting in the way of Allah to attain martyrdom.

Anas ibn Maalik (may Allah be pleased with him)wenton to add that once, the sister of Anas ibn al-Nadr broke the front tooth of another woman, so the issue was raised to the Prophet ﷺ and heﷺ ordered for retaliation i.e., her front tooth be broken just like she broke the front tooth of the woman, as Allah, Most High, said: {and for wounds equal retaliation.} [Quran 5:45]. On that Anas (ibn An-Nadr) said, "O Allah's Messenger ﷺ! By Him Who has sent you with the Truth, her tooth shall not be broken." i.e., he said it out of his hope that Allah would soften the heart of the woman to forgive her and drop the case for the sake of Allah. It is also possible that he (may Allah be pleased with him) did not know at that time about the option either to accept equal retaliation or offer compensation. The outcome of the case was that the woman accepted compensation and relinquished her right toretaliation. Thereupon, the Prophet ﷺ said "There are some people amongst Allah's servants whose oaths are fulfilled by Allah when they take them,” i.e., they would take oaths while being confident in Allah’s generosity and favours, and Allahwould allow theiroaths to be fulfilled,sotheywouldnot have to offer oath expiation, due to their status with Allah.
This hadeeth highlights the virtue of Anas ibn al-Nadr (may Allah be pleased with him),and his strong faith and certainty in Allah, Exalted is He, and it shows that it is permissible to give up the claim of retaliation and accept financial compensation instead..

2808

Narrated Al-Baraa’ (may Allah be pleased with him): A man whose face was covered with an iron mask (i.e., clad in armour) came to the Prophetﷺand said, "O Allah's Messengerﷺ! Shall I fight or embrace Islam first? "The Prophetﷺsaid, "Embrace Islam first and then fight." So, he embraced Islam, and was martyred. Allah's Messengerﷺsaid, A Little work, but a great reward”.
.

Commentary : It is from Allah’s favour upon a person to inspire him to do a good deed before passing from this life. It is from Allah’s grace over his servant to facilitate for him righteous deeds with which he concludes his life on this earth, to attain the eternal pleasures in the Hereafter, even if a person did only few good deeds in this life.

In this hadeeth, al-Baraa’ ibn ‘Aazib (may Allah be pleased with him) reports that a man whose face was covered with an iron mask came to the Prophet ﷺ asking him if he should enter Islam first and then fight or fight first and then enter Islam. The Prophet ﷺ advised him to embrace Islam first and then join the fight. The man complied and he was martyred in the battle, so the Prophet ﷺ remarked that this man did very little after embracing Islam, but he will be rewarded in abundance because of his martyrdom, and that his place in Paradise is secured although he did not offer one prayer.

The man came to the Prophet ﷺwhile the Muslims were preparing to go to war. It is said that the man was from the Ansaar from the tribe of al-Aws from Banee al-Nabeet, and it is said that his name was ‘Amr ibn Thaabit ibn Waqsh.

From the benefits that can be concluded from this hadeeth is learning that Allah, out of His favour and grace, rewards His servants in abundance for fewgood deeds. It also shows that the priority of the Prophet ﷺ was that people enter Islam and worship Allah alone. .

2815

Narrated Jaabir ibn `Abdullah(may Allah be pleased with him):"Some people drank alcohol in the morning of the day (of the battle) of Uhud and were martyred (on the same day)." Sufyaan was asked, "(Were they martyred) in the last part of the day?)" He replied, "Such information does not occur in the narration."
.

Commentary : Allah does not punish or hold a person accountable for doing that which He has not forbid or warned against yet – even if He knows that such an action will be made forbidden at a later stage. This is because accountability is established after the order to do or refrain from something is confirmed.

In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with him) reports that some of the Companions who participated in the battle of Uhud drank alcohol in the morning of the day of the battle. On the same day, they were martyred on the battlefield. However, as this happened before Allah revealed that consuming alcohol is completely prohibited, they are not to be held accountable for it. The fact that Allah knew in His eternal knowledge that drinking alcohol would be prohibited at a later stage does not deprive them from the reward of martyrdom. This is because the ruling of prohibition requires the existence of an order against that thing; therefore, people are not held accountable for their actions before the relevant orders and rulings are established.

The battle of Uhud took place between the Muslims and Quraysh in the month of Shawwaalin the third year of Hijrah. The battle is named after the mountain of Uhud, which is one of the mountains of al-Madeenah.

Sufyaan ibn ‘Uyaynah – one of the sub-narrators of this hadeeth – was asked whether they were martyred in the last part of the day on which they drank alcohol. He stated that the narration does not mention such information. According to one version of the hadeeth in Saheeh al-Bukhaaree: “All of them were martyred on the day, and this happened before it was made forbidden.”.

2819

Narrated Aboo Hurayrah(may Allah be pleased with him): Allah's Messengerﷺsaid, "Once Prophet Sulaymaan, son of Prophet Dawood (peace be upon them) said, '(By Allah) Tonight I will have sexual intercourse with one hundred (or ninety-nine) women each of whom will give birth to a knight who will fight in Allah's Cause.' On that his companions said: if Allah wills, but he did not say, 'Allah willing.' Therefore, only one of those women conceived and gave birth to a half-man. By Him in Whose Hands Muhammad's life is, if he had said, "Allah willing', (he would have begotten sons) all of whom would have been knights striving in Allah's Cause."
.

Commentary : There is nothing that occurs except that Allah wished and willed it to occur. Considering this, one is encouraged to detachhimself from personal whims and desires andmake his desires and wants subject to Allah’s will in order to obtain them.

In this hadeeth, the Prophet ﷺ explains that Prophet Sulaymaan, son of Prophet Dawood (peace be upon them) swore that he would have sexual intercourse with one hundred - or ninety-nine – women, each of whom would give birth to a knight who would fight in Allah's Cause. The doubt about the number of women is from the narrator of this hadeeth. His companion, the angel who used to convey Allah’s revelation to him -and it is said he was someone else - said to him to say, “if Allah wills.” However, he did not say it, out of forgetfulness. The fact that he forgot to utter the words does not entail or mean that his heart was not relying upon Allah when he made that statement. He wasaProphet of Allah (peace be upon him), who was infallible like the other Prophets of Allah (peace be upon them). Simply, he forgot to utter the words “if Allah wills” with his tongue, but his heart was mindful of Allah and relying upon Him.

The Prophet ﷺ continued that only one woman of them conceived,and gave birth to a half-man, because he did not utter the words. The Prophet ﷺ swore by Allah that if he had said, "if Allah wills”, he would have begotten 100 sons, all of whom would have been knights striving in Allah's Cause, as he said. The Prophet ﷺ swore using the words: “By Him in Whose Hands Muhammad's life is,” which he ﷺ often used whenever he wanted to swear and emphasise a point.

From the benefits that can be concluded from this hadeeth is learning that one should strive to have sons with the intention of sending them to fight in the way of Allah.

This hadeeth confirms the divine attribute of Hand, which is understood as it befits Allah, Exalted is He..

2821

Narrated Jubayr ibn Mut`im(may Allah be pleased with him): While I was walking with Allah's Messenger ﷺand the people returning from Hunayn were walking along with him. Some people caught hold of the Prophet ﷺ and started begging of him so much so that he had to stand under a thorny tree, causing his cloak to be hooked onthe thorns. The Prophet ﷺ stopped and said, "Give me my cloak. If I had as many camels as these thorny trees, I would have distributed them amongst you, and you will not find me a miser or a liar or a coward.".

Commentary : The Prophet ﷺ was a teacher who exercised the highest level of compassion, mercy, kindness, forbearance and gentleness.

In this hadeeth, Jubayr ibn Mu’tim (may Allah be pleased with him) reports that after the Battle of Hunayn, which was in the 8th year of Hijrah, the Prophet ﷺ walked with the people while they were on their way back to al-Madeenah. It happened that some of the people who participated in the Battle of Hunayan were new to Islam (i.e., new reverts). As such, some of them crowded around the Prophet ﷺ asking for spoils, to the extent that he had to stand next to a thorny tree. His cloak got caught on the thorns, so he ﷺ asked for his cloak and then addressed the people by saying: “If I had as many camels as these thorny trees, I would have distributed them amongst you,” i.e., if I had camels, cows, and sheep equivalent to the large number of trees I would have distributed between you without leaving anything from them for myself. He ﷺ intended to inform them that if he would give away all his property to them, then it is more befitting to know that he will not keep forhimself any of their spoils.

The Prophet ﷺclarified that he was neither a miser, coward, nor liar,but rather that he wasthe opposite, namely honest, generous, and brave. These three qualities are mentioned together,and each one of them necessitates the other two.

This hadeeth shows that it is permissible for one to mention the good qualities he possesses to those who do not know him well,to prove to them that he is a person that can be relied upon.

It also condemns the attributes of lying, miserliness and cowardice. .

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