| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1352

Narrated Jaabir(may Allah be pleased with him): “A man was buried along with my father in the same grave. However, I did not feel content till I took him (i.e., my father) out and buried him in a separate grave.”.

Commentary : The martyrs who die for the sake of Allah [in the battlefield] are highly honoured in the sight of Allah, the Almighty. The Prophet ﷺ and the Muslims viewed the martyrs of the battle of Uhud, in particular, with special reverence. Abdullah ibn ‘Amr ibn Haraam, the father of Jaabir ibn ‘Abdillah(may Allah be pleased be with them) was one of those killed in the Battle of Uhud.
In this hadeeth, Jaabiribn Abdullah(may Allah be pleased with them) reports that his father was buried in the same grave as another man. It has been said that this man was ‘Amr ibn al-Jamooh ibn Zayd (may Allah be pleased with him). However, Jaabir felt uneasy about his father sharing a grave, and so, he removed his father’s body from that grave and buried him in a separate one. All of this occurredwith the knowledge and permission of the Prophetﷺ.
It is reported inSaheehal-Bukhaaree that Jaabirremoved his father from the shared gravesix months after his burial, and he found his body in the same condition as on the day of his burial, except a slight change near his ear.This shows the merit and virtue of the father of Jaabir(may Allah be pleased with them).
From this hadeeth, we can conclude thatthat it is permissible to bury two men in the same grave, and also that it is allowed to remove the deceased from his grave after his burial, if there was a valid reason to do so..

1356

Anas (may Allah be pleased with him) reported:A young Jewish boy who was in the service of the Prophet ﷺ fell ill. The Prophet ﷺ went to visit him. He sat down by his head and said to him, "Embrace Islam." The little boy looked at his father who was sitting beside him. He said: "Obey Aboo al-Qaasim (i.e., the Messenger of Allah ﷺ)." Upon which, the boy embraced Islam. The Prophet ﷺ stepped out, saying, "Praise be to Allah, Who has saved him from Hellfire.".

Commentary : The kind treatment and mercy that the Prophet ﷺ showed to his servants, even those who were from the People of the Book, was exemplary. He ﷺ was always keen to guide them to Islam.

In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) reports that there was a Jewish boy (Ghulaam) who was in the service of the Prophet ﷺ. [The Arabic word Ghulaam is used in reference to boys whose agesrange from birth to prepubescent.]
One day, this young boy became sick, and the news reached the Prophet ﷺ,so he visited him to check on his health. He ﷺ sat next to his head and asked him to embrace Islam. The boy looked at his father [for approval], and it is thought this was either due to reluctancetoaccept Islam or purely out of fear of his father. However, his father responded by telling the boy obey Aboo al-Qaasim- This was the Kunya (a teknonym in Arabic names, which is the name of an adult derived from their eldest child) of the Prophet ﷺ. Thus, the boy accepted the invitation of the Prophet ﷺ to Islam.
Accepting Islam requires the utterance of the two Testimonies of Faith, which are“I bear witness that there is no god worthy of worship except Allah”, and “that Muhammad is the Messenger of Allah”, as reported in the hadeeth found in Sunan al-Nisaa’iee al-Kubra.
After this, the Prophet ﷺ left the house while praising Allah for saving this boy from the Hellfire.

From this hadeeth, we can perceive that it is permissible for Muslims to hire disbelievers to workfor them, so long as they are certain they will not be subjects to their plots and deceit.

This hadeeth also teaches us that we should be kind to others, regardless of religion, and propose Islam to young boys too.
.

1357

Narrated Ibn `Abbaas(may Allah be pleased with them): My mother and I were among the helpless and the oppressed. I from among the children, and my mother from among the women..

Commentary : The Muslims, during the early days of Islam, were helpless and oppressedin Makkah, and many of them were tortured at the hands of the disbelievers. For that reason, the Prophet ﷺ first ordered them to immigrate to Abyssinia, and later, he ﷺ ordered them to immigrate to al-Madinah to spread the truth and the message of Islam. However, many of them were unable to leave Makkah, either due to lack of finances or poor health.

In this hadeeth, ‘Abdullah ibn ‘Abbaas(may Allah be pleased with him) reports that he and his mother, Lubaabah bint al-Harith, alias Umm al-Fadl(may Allah be pleased with her) were among the helpless and weak Muslims who could not immigrate from Makkah to al-Madinah; he was a young boy, and his mother was among the women. They were among those who Allah, the Exalted, referred to in His Statement: {Except helpless men, women, and children who cannot afford a way out— it is right to hope that Allah will pardon them. For Allah is Ever-Pardoning, All-Forgiving.} [Quran 4:98-99]

There were those who accepted Islam in Makkah, and the disbelievers prevented them from immigrating; thus, they remained in Makkah, helpless and weak, suffering severe harm and torture. Those helpless and weak Muslims were excused for their inability to comply with the order to immigrate from Makkah to al-Madinah.

This report indicates that Ibn ‘Abbaas(may Allah be pleased with them) was not of the faith of his father, then a non-Muslim, at that time. Rather, he chose to become a Muslim with his mother. This is all based on the assumption that al-‘Abbaas embraced Islam after the battle of Badr; otherwise, the famous view is that He embraced Islam before the conquest of Khaybar.

This hadeeth shows that a young boy can embrace Islam once he has the ability to discern [right from wrong].
.

1358

Narrated Ibn Shihaab: The funeral prayer should be offered for every child that dies, even if he were the son of a prostitute, as he was born upon the true faith of Islam (i.e., to worship none but Allah alone); If his parents are Muslims, particularly the father, even if his mother were a non-Muslim; If he, after the delivery, cries (even once) before his death (i.e., born alive), then the funeral prayer must be offered. And if the child does not cry after his delivery (i.e., born dead), then his funeral prayer should not be offered, and he will be considered as a miscarriage.
And AbooHurayrah(may Allah be pleased with him) narrated that the Prophet ﷺ said, "Every child is born with a true faith (i.e. to worship none but Allah Alone) but his parents convert him to Judaism or to Christianity or to Zoroastrianism, as an animal delivers a perfect baby animal; do you find it mutilated?" Then AbooHurayrah(may Allah be pleased with him recited: {The true innate nature with which Allah has created human beings.} (Quran 30.30).”
.

Commentary : Allah, the Exalted, created man in perfect form, upon a pure innate nature that is free from the filth of polytheism, sins, and dispraised customs and traditions.

In this hadeeth, the Tabi’ee, Muhammad ibn Shihaab al-Zuhree, reports that the funeral prayer should be offered for each child that dies after his birth, even if the child is born out of wedlock or to a mother who is a disbelieving woman. Neither should prevent the funeral prayer be offered over the deceased child, because he is deemed Muslim at birth.If the mother or father of the child is Muslim, then the child is deemed Muslim on the grounds of the relevant parent’s religion, and the child is born upon the true faith of Islam.
This ruling is only applicable to children who are born alive, meaning after birth, they cried,which is a sign that the child was born alive. This means that if the child is stillborn, then no funeral prayer should be offered on him because he is considered a miscarriage.

Later, al-Zuhree quoted the narration of AbooHurayrah(may Allah be pleased with him) wherein the Prophet ﷺ mentioned that each child is born with the Islamic innate nature within them. It has been said that the innate nature mentioned in this hadeeth means pure nature and readiness to accept the good and the bad; therefore, if a child is left to embrace his innate nature with which he was born, he would remain pure, and instinctively choose Islam as his religion. Every child is born prepared to accept Islam, but subsequent influence from their parents and environment will influence their nature and decision thereafter. If parents were Jews, they would make him a Jew, and if parents were Christians, they would make him a Christina, and if parents were Zoroastrians, they would make him a Zoroastrian who worships fire. Or, he follows the religion of his parents accordingly, and thus, takes the same ruling as that of his parents in this life. However, if he later embraces Islam, then he will attain success, otherwise, he will die as a disbeliever.

Then, the Prophet ﷺ explained the significance through a parable- he ﷺ gave the example of a healthy animal with no defects or faults, which then experiences the removalof some of its body partsat the hands of man. Likewise, humans, too, are born healthy and intact with the true innate nature, but may then change to follow Judaism, or Christianity, or any other faith, due to the influence of his parents and surrounding environment. Thereafter, AbooHurayrah(may Allah be pleased with him) -the narrator of this hadeeth – ended by reciting the ayah: {The true innate nature with which Allah has created human beings}, which is the nature that makes them accept the truth and enables them to realise it. The innate nature here can also refer to Islam, because if children were left without being subjected to any external factors, they would have intuitively chosen Islam, because the innate nature of people will always recognise the beauty of this religion. However, people deviate from it because of a condemned reason such as dispraised blind following.

.

1365

Narrated AbooHurayrah(may Allah be pleased with him): The Prophet ﷺ said “He who strangles himself will do so in hell, and he who thrusts a spear into himself will do so in hell.”.

Commentary : Islam endeavours to protect the life of humanity and therefore, has criminalised the killing of a person without a legitimate right, and has considered it a forbidden act. Thus, whoever commits suicide or kills another person [without legitimate right] is promised a severe punishment.

In this hadeeth, AbooHurayrah(may Allah be pleased with him) relates that the Prophet ﷺ warned that he who strangles himself will enter Hell, and there, he will strangle himself, and he who stabs himself will enter Hellfire, and stab himself there too. Hence, the punishment will be in kind with the deed,and whoever kills himself is leading himself to Hellfire where he will be punished for this [major] sin. The statement of the Prophet ﷺ is intended as a form of extreme warning and admonishment,however, the belief of [all righteous] predecessors is that polytheists will never enter Paradise, and monotheists will never stay in Hellfire forever. The people of Sunnah believe that committing suicide is a [major] sin, but it does not take the person outside the fold of Islam, therefore, the funeral prayer can be offered over him, and he should still be buried in the graveyards of Muslims.

Conversely, in one version of this hadeeth, recorded in Saheeh al-Bukhaaree and Saheeh Muslim, it reads: “He will be in Hellfire permanently.” However, this is understood to refer to he who commits it, considering it lawful despite his knowledge of its prohibition. Another possible interpretation is that it means his stay in Hellfire will be perceived as so long as he is being punished for it, butnot that he will actually reside in Hellfire eternally.

The other benefit of this hadeeth is learning that we are warned against harming ourselves. .

1367

Anas ibn Maalik (may Allah be pleased with him) reported: There passed a bier (being carried by people), and it was lauded in good terms. Upon this, the Messenger of Allah ﷺ said: It has become certain, it has become certain, it has become certain. And there passed a bier, and it was condemned in bad words. Upon this, the Messenger of Allah ﷺ said: It has become certain, it has become certain, it has become certain. 'Umar ibn al-Khattaab(may Allah be pleased with him) said: what is that has become certain? Upon this the Messenger of Allah ﷺ said: He whom you praised in good terms, Paradise has become certain for him, and he whom you condemned in bad words, Hell has become certain for him. You are Allah's witnesses in the earth.”.

1368

Aboo al-Aswad reported: I came to al- Madinah at a time when the disease was widespread in the Madinah, and while I was sitting beside 'Umar ibn al-Khattaab(may Allah be pleased with him), a funeral procession passed by. The people praised the deceased, and 'Umar ibn al-Khattaab said: "He will certainly enter it." Then another funeral procession passed by, and the people praised the deceased. 'Umar ibn al-Khattaab(may Allah be pleased with him) said: "He will certainly enter it." A third funeral procession passed by, and the people spoke ill of the deceased. He said: "He will certainly enter it." I (Abool-Aswad) asked: "O Chief of the Believers! What do you mean by “He will certainly enter it'?" He replied: "I said the same as was said by the Prophet ﷺ. He ﷺ said, “If four persons testify the righteousness of a Muslim, Allah will grant him Paradise.” We asked: “If three persons testify his righteousness?” He ﷺ replied, “Even three”. Then we asked: “If two?” He ﷺ replied, “Even two.” We did not ask him (regarding the testimony) of one."
.

Commentary : Allah has favoured this nation by sending the seal of all Prophets and Messengers, the Master of all Prophets, Prophet Muhammad ﷺ, and made his noble Companions (may Allah be pleased with him), His witnesses on this earth just as He made them on the Day of Judgment witnesses on people; thus, they will testify for the Prophets when their nations claim that they did not convey the message of their Lord to them.

In this hadeeth, the Tab’iee, Aboo al-Aswad al-Doo’alee, reports that he visited al-Madinahat a time whendisease was widespread throughout the Madinah – that is to say, the death toll was large, as will be explained in another hadeeth. While he was sitting with ‘Umar ibn al-Khattaab(may Allah be pleased with him), the funeral of a person that was heading to the graveyard passed by them - Arabs use the term funeral or bier to refer to the deceased in his coffin – thus, the people praised the good character of the deceased, as they knew him. Upon hearing this, ‘Umar(may Allah be pleased with him) stated “it has become certain”. Another funeral passed by them, and the people praised the character of the deceased, and he responded similarly. Thereafter, a third funeral passed, but the people dispraised the deceased and mentioned his evil, and the bad character that he was known for during his life. Upon hearing this, ‘Umar(may Allah be pleased with him) said: “it has become certain”. This made Aboo al-Aswad inquire about the meaning of his statement, as his response was the same to all of them, although one of them was dispraised. ‘Umar (may Allah be pleased with him) informed him that he had asked the Prophet ﷺ the same question, and hisﷺ answer was that if four persons testify to the righteousness of a Muslim, Allah will grant him Paradise. Thus, if a person dies upon Islam and then four Muslims from the people of virtue and piety testified to his righteousness, based on the good deeds and character they have witnessed from him, then it is hoped that he will be from the people of Paradise. After hearing this, ‘Umar and the other Companions (may Allah be pleased with them) inquired whether the same is applicable if their number was three, which the Prophet ﷺ affirmed. They then inquiredabout if they were two in number, and he ﷺonce again confirmed it. They did not ask about the case where only one person testifies to the righteousness of the deceased, because the issue is of great importance, and requires at least the minimum number of witnesses to render the witness accepted and valid – that is two witnesses.

In this hadeeth, the Prophet ﷺ made the testimony of his Companions (may Allah be pleased with them),of whether the deceased is from the people of Paradise or the dwellers of Hellfire, evidence that confirms the reward or punishment awaiting the deceased. The meaning of “it has become certain” is that the reward or punishment is confirmed, and not that it is obligation upon Allah, the Exalted, because there is nothing that is obligatory upon Allah; His reward manifests in His favours upon us, and His punishment manifests in His justice; and He cannot be questioned about what He does.

The outcome of praise and condemnation, as mentioned in this hadeeth, is only when it reflects the reality of the deceased and his deeds during his life; otherwise, it is inapplicable. It has been said that the testimony of people that is mentioned in the hadeeth is limited to the Companions (may Allah be pleased with them) and their ilk, who are pious and credible, because this kind of people only utter wisdom.

We learn from this hadeeth that when true Muslims vouch for a deceased person that he was good, then they have testified that he is from the people of Paradise.

It also highlights the importance of being kind to people and treating others in a good manner, and to never manifest evil and bad deeds.
.

1373

Narrated ‘Urwah ibn al-Zubayr:
I heard Asmaa’ bint Abee Bakr (may Allah be pleased with her) say: “The Messenger of Allah ﷺ arose to deliver a sermon in which he mentioned the trial a man will endure in the grave. On his mentioning that, the Muslims gave a shout of dismay." Ghundar added: “The punishment of grave is true.”.

Commentary : The Prophet ﷺhad [many] miracles that testify to the truthfulness of his message and his prophethood, one of which is his description of some of the events of the unseen, which Allah revealed to him. The unseen could be about matters pertaining to Allah’s reward or punishment; and he ﷺ mentions these to warn his nation, and to encourage them perform more good deeds and refrain from evil and bad deeds.

In this hadeeth, Asmaa’ bint Abee Bakr(may Allah be pleased with her) reports that the Prophet ﷺ delivered a sermon one day, in which he preached to them and reminded them of the Hereafter. He ﷺ then spoke of the grave and its related events, including the trial of the grave.
The trial of the grave is a test where the two angels, Munkar and Nakeer, ask the deceased about his lord, prophet, and religion. In Arabic, it is known as the fitnah of grave, this Arabic word was assigned to it because it is a great trial that tests the person’s faith and certainty. Whomever Allah gives support to, to pass this test is a winner, and whoever fails is ruined, and at a great loss.

Asmaa’ (may Allah be pleased with her) mentioned that after hearing about the trial of the grave, the companions shouted out loud, out of fear of what they had heard. In another version of the narration, it has the addition: “the punishment of the grave is true”, meaning that it is without a doubt confirmed that it must be believed in.

.

1375

Narrated AbooAyyoob(may Allah be pleased with him): Once, the Prophet ﷺ went out after sunset and heard a dreadful sound. So, he ﷺ said, "The Jews are being punished in their graves.".

Commentary : The Prophet ﷺ had [many] miracles that testify to the truthfulness of his message and his prophethood, one of which is his description of some of the events of the unseen, which Allah revealed to him.

In this hadeeth, AbooAyyoob al-Ansaari(may Allah be pleased with him) reports that the Prophet ﷺ went outside the Madinah after sunset and heard a sound. This could have been the voices of the Angels of Punishment, or the sound of the punishment, or the voices of those who were being punished. He ﷺ explained that the Jews were being punished in their graves. If it is established that the Jews are punished in their graves, then naturally, it proves that all disbelievers and polytheists must be punished in their graves too, because their disbelief and polytheism are worse than the disbelief of the Jews. Allah does not reveal such an unseen event to anyone except Prophets and Messengers of His choice. Allah, Most High, said: {˹He is the˺ Knower of the unseen, disclosing none of it to anyone, except messengers of His choice. Then He appoints angel-guards before and behind them} [Quran 72:26-27] .

1377

Narrated AbooHurayrah(may Allah be pleased with him: Allah's Messenger ﷺ used to invoke (Allah): "O Allah! I seek refuge with you from the punishment in the grave, and from the punishment in the Hell fire, and from the afflictions of life and death, and the afflictions of Al-Maseeh Ad-Dajjaal."
.

Commentary : The Prophet ﷺ was keen to teach his Companions and nation what to invoke from Allah, and to take refuge in Him from certain evils that may inflict the Muslims, to be protected from them.

In this hadeeth, AbooHurayrah(may Allah be pleased with him) reports that the Prophet ﷺ used to invoke Allah in the prayer, after the last tashahhud and before the tasleem, as mentioned in a narration in Saheeh Muslim. He used to say, “O Allah! I seek refuge with you” i.e., I turn to You, holdfast to You, and take refuge in you, to protect me from the punishment and tribulations of the grave. This is because this is the first stage of the Hereafter, and for those who are saved from the tribulations and punishment in the grave, all following events will be easier, as the punishment of the grave purifies the Muslim from his sins.
The punishment in Hellfire is the second thing from which the Prophet ﷺ sought refuge in Allah. Hellfire is the punishment that Allah hasreserved in the Hereafter for those who disobeyed His orders and commands – we ask His refuge from it out of His Mercy and Favour.
It is one of the characteristics of believers, who enjoy sound intellect and intact hearts, to always seek refuge in Allah from Hellfire, because whoever is spared from the Fire and is admitted into Paradise will indeed triumph.
He ﷺthen sought refuge in Allah from the afflictions of life and death, which refer to the tests and trials that people are subject to in this life and the Hereafter. The trials of life include all the temptations and tests that people experience in life such as disbelief, innovations, desires, and vice,while the trials of death include a bad end and the trials of the grave, such as the questioning of the two angels, etc.

His statement: “from the afflictions of the Maseeh al-Dajjaal” means to take refuge in Allah from believing his lies or falling for his traps and temptations. All of Allah’s Prophets warned against the evil and temptations of the false Messiah because he is indeed the greatest and most serious of all trials in this life. The Prophet ﷺ used to seek refuge with Allah from his fitnah in every prayer and explained that his fitnah is the greatest of all trials, tests, and tribulations that existed and will existed on earth, from the creation of Adam (peace be upon him) until the Last Hour. He was named al-Maseeh, which is an Arabic word derived from the root word that means omitted, because he is one-eyed; and al-Dajjaal, which means false, to distinguish him from Jesus, the son of Mary (peace be upon them), the true Messiah. The word Dajjaalsignifies falsifying the truth, and deception, to indicate that he is a liar, who will conceal the truth with his lies and introduce that which is false. He is from the children of Adam, and his appearance is one of the major signs of the approach of the Day of Judgment. Allah sends him as a trial to test His servants, and He, Exalted be He, enables him to do miraculous actions that are from the actions of Allah, such as killing people and then bringing them back to life, controlling and bringing out the treasures of earth, ordering the sky to rain and it accedes, ordering the land to produce and it grows, creating a Fire and Paradise, and two rivers, etc. All these powers are granted to him to test the creation, and all these events take place by the Will and Permission of Allah.

This hadeeth is confirming the punishment in the grave, and serves as evidence to refute those who deny it.
.

1379

‘Abdullah ibn 'Umar (may Allah be pleased with them) reported Allah's Messenger ﷺ as saying: “When any one of you dies, he is shown his seat (in the Hereafter),morning and evening; if he is amongst the dwellers of Paradise (he is shown the seat) from amongst the dwellers of Paradise, and if he is one from amongst the denizens of Hell (he is shown the seat) from amongst the denizens of Hell. It would be said to him: That is your seat until Allah resurrects you on the Day of Judgment.”.

Commentary : The grave is the first stage of the Hereafter. If the servant was pious and obedient to Allah during his lifetime, then his grave will be his first step towards his final abode in Paradise, and if he was otherwise, then it will be his first step towards his final abode in Hellfire. The grave will be either a garden from the gardens of Paradise or a hole from the holes of Hellfire. We ask Allah to protect us from the latter.

In this hadeeth, the Prophet ﷺ informs us that when a person dies, his seat in the Hereafter will be shown to him, every morning and every evening. If he is one of the dwellers of Paradise, he will see his place there, and if he is one of the dwellers of Hellfire, then he will see his place that awaits him there. The angels will confirm all this to him, andwill explain to him that this will be his place until Allah resurrects him, to hold him accountable for his deeds, on the Judgment Day. Knowing this will be a glad tiding for the believer, as well as the bounties and blessings that he will enjoy in his grave;And what a worrisome burden and sorrow the disbeliever and sinner will experience, as well as part of their punishment. This hadeeth proves that there is grace and punishment in the grave.

It has been said that the purposeof this is to show the deceased the punishment or reward that awaits them in the Hereafter; and that the mention of morning and evening is to remind them of this. It has been said that it is possible that all this will be shown to the soul only, but it is also possible that it will be shown to the body and soul together.
.

1380

Narrated AbooSa'eed Al-Khudree(may Allah be pleased with him) said: The Messenger of Allah ﷺ said: “When the funeral is placed (on the bier) and the men lift it onto their shoulders, if it was a righteous person it would say: Take me (to my grave) quickly, take me quickly. However, if it was not a righteous person it would say: Woe to it! Where are you taking it! Everything hears it except humans, and if man heard it, he would die."
.

Commentary : The Prophet ﷺ would often mention death, andemphasise its torments, naming it the destroyer of pleasures. This was to highlight the enormity of this moment,and to prepare the believers for death.

In this hadeeth, the Prophet ﷺ explains that when the deceased is placed into his coffin and lifted on the shoulders of men [to progress to the grave], the funeral speaks- if the deceased was a righteous person, it would say ”Take me quickly, take me quickly,” due to its joy of the glad tidings that it witnessed. However, if the deceased was not a righteous person, it would express its sorrow by saying, “woe to me, where are you taking me!”which was a plea to leave it and to not bury it.Itsays thisbecause itsaw the torment and punishments that awaited the deceased in his grave, due to his bad deeds during his lifetime. The reason it uses the third person pronoun (i.e., it) although it means “woe to me!”is because the deceased disliked attributing woefulness to himself, or because he wants to disassociate himself from his self after realising its status.

Thereafter, the Prophet ﷺ mentions that all the creation can hear it except humans, and that they would die if they heard it. This refers to the dismaying sound of crying and screaming that comes from the deceased, when perceiving his punishment. The Prophet ﷺelucidatedthat no person can hear this appalling sound, due to Allah’s Mercy, andbecause He wants to keep them alive in this worldly life, where they experience tests and trials. It has been said that the dismaying sound only comes from the deceased who are not righteous. As for those who were righteous, their speech will be gentle, kind, and moderate, and thus, it would not occur that his voice would shock anyone who hears it.
It has been said that this speech occurs after the soul departs the body, and that Allah then enables the body to speak. However, the correct view is that [this happens] while the body and the soul are together.

We understand, from this hadeeth, that the righteous deceased sees glad tidings before he is buried, and vice versa, and this hadeeth serves as a sign of the truthfulness of the prophethood of the Prophet ﷺ..

1381

Narrated Anas ibn Maalik (may Allah be pleased with him): Allah's Messenger ﷺ said, "Any Muslim whose three children died before reaching puberty will be granted Paradise by Allah out of His Mercy to them.".

Commentary : Losing relatives and loved ones to death are among the most drastic trials and tests in life; and losing one’s own children to death is perhaps the most drastic of all. For this reason, Allah, Exalted be He, amplified the reward of those who lose three children to death, as mentioned in this hadeeth.

The Prophet ﷺ explains thatAllah will grant Paradise to any Muslim whose three children die before reaching puberty – that is the age upon which people are held accountable for their deeds - out of His Mercy to them, as they died free of sins, and are therefore more deserving of Allah’s Mercy. In a narration recorded in Sunan al-Nisaai’ee, it has the addition: “It will be said to them: Enter Paradise. However, they refuse to enter without their parents. Upon which, it will be said: Enter paradise along with your parents.” Their refusal to enter Paradise without their parents, and their insistence that their request be fulfilled, is the reason that Allah bestows His mercy upon their parents.

In Saheeh al-Bukhaaree, it is reported on the authority of AbooHurayrah(may Allah be pleased with him) that the Prophet ﷺ said: “No Muslim will suffer the death of three sons and go to hell, except to expiate the oath.” According to this report, this is applicable to both fathers and mothers, and infers that they will just pass over Hell so quickly to fulfill Allah’s oath mentioned in the ayah: {And there is none of you who except he will pass over it.} [Quran 19:71], meaning that every person will pass over Hellfire when they walk on the bridge placed above it.

It is established that reward requires a sound intention, as known in Islamic law. Therefore, attaining this promised great reward requires the grieving parents to be patient,while hoping forreward from Allah. This was explicitly mentioned in the authentic hadeeth in Saheeh al-Bukhaaree and Saheeh Muslim, when the Prophet ﷺ said to some women, “In case anyone amongst you sees the sad demise of three children of hers and she resigns herself to the will of Allah, hoping to get His reward, she would be admitted to Paradise.” The meaning of the part “resigns herself to the will of Allah, hoping to get His reward,” is being patient and content with Allah’s decree, particularly upon initial awareness of the calamity. This is based on the narration that Anas ibn Maalik reported wherein the Prophet ﷺ said: “The real patience is at the first stroke of a calamity.”

This hadeeth shows the great reward that will be granted to who suffered the demise of their children, and that Muslim children who die before reaching puberty will be in Paradise. .

1382

Narrated al-Baraa’ (may Allah be pleased with him): When Ibraheem (the son of the Prophet ﷺ) passed away, Allah's Messenger ﷺ said, "There is a wet-nurse for him in Paradise.".

Commentary : Ibraheem is the son of the Prophet ﷺ from his wife, Maaryyah the Coptic (may Allah be pleased with her). He was born in DhulHijjah of the 8th year after Hijrah and died during his infancy at the age of 18 months – that is, in the 10th year of Hijrah. When he died, the Prophet ﷺ grieved over him and cried, and he ﷺstated that he will have a wet-nurse in Paradise i.e., Allah will provide him with one who will complete his period of nursing in Paradise, since he died before completing his nursing.

It is due to Allah’s mercy and favours upon Ibraheem, the son of the Prophet ﷺ,that he lives in Paradise the life of al-barzakh just like the Prophets, truthful, martyrs and righteous people. He receives his provision just like them, and his provision in that life is the milk that one who nurses him in Paradise will give to him.

This narration indicates that the children of Muslims who die [before reaching puberty] are from the people of Paradise. In a narration recorded in SaheehMuslim, ‘Aishah (may Allah be pleased with her) said, when a little boy died,“glad tiding for him! He is a bird amongst the birds of Paradise.” However, the Prophet ﷺ said to her: “Don't you know that Allah created Paradise and He created Hellfire, and He created the dwellers for this (Paradise) and the denizens for this (Hell)?” There is no contradiction between both narrations because it is possible that the Prophet ﷺ intended with his statement to discourage ‘Aishah from hastening to assert that a person is from the people of Paradise or the people of Hell, without having definite evidence. This is because her statement entails that she knows the unseen and affirms the faith of the father of this child, since her statement was concerning a specific person. To say that a specific person is from the people of Paradise is not permissible without having textual evidence, since it is part of the knowledge of the unseen.
.

1383

Ibn ‘Abbaas(may Allah be pleased with them) reported that Allah's Messenger ﷺ was asked about the children of the polytheists. He ﷺ answered: “It is Allah alone Who knows what they would have done.”.

Commentary : Allah, Exalted be He, created everything, set a due measure for everything, and wrote everything in His preserved Tablet. He, Exalted be He, created Hellfire and Paradise, and predestined the people of each. Whenever the Companions (may Allah be pleased with them) would not know the ruling of a matter, they would consult the Prophet ﷺregarding it.

In this hadeeth, ‘Abdullah ibn ‘Abbaas(may Allah be pleased with them) reports that Allah’s Messenger ﷺ was asked whether the children of polytheists who died before reaching puberty and becoming accountable would enter Paradise, or not. He ﷺ replied that Allah knows [from before they are created] what they would have done, and whether they would have become Muslims or adopted the faith of their parents, if they were to live. Thus, they will be judged accordingly. It has been said that this means they are left to Allah’s knowledge,Who will judge each one according to what they would have done, if they lived.

The part stating “Allah knows what they would have done” does not conflict with the view that the children of polytheists will be tested on the Day of Judgment. In fact, it can be used as evidence on their test, because Allah knows what they would have done. Hence, if they pass the test on the Judgment Day and believe, Allah will admit them into Paradise. Otherwise, He will admit them into Hellfire. However, some scholars hold the view that all children who die before reaching puberty, including the children of polytheists, will be in Paradise, based on the undisputed hadeeth: “Each child is born with a sound innate nature”. All the while, other scholars hold the view that it should not be discussed [due to lack of explicit evidence]. The dispute of scholars over this issue is well known, and only Allah knows the truth.
.

265

Abu Hurairah narrated that the Prophet ﷺ said, "When anyone amongst you squats for answering the call of nature, he should neither turn his face nor back towards the qibla (prayer direction).".

Commentary : The Prophet (ﷺ) taught his companions all the Islamic manners to the extent that he taught them the manners of entering the toilet. In this hadith, he forbade us to turn our faces or backs toward the prayer direction. This is out of glorifying and preserving the Kaaba, the Sacred House of Allah in Mecca. Instead, a Muslim has to avoid these two directions. In the two Sahihs, Abu Ayyoub Al-Ansary narrated that the Prophet said, “Turn toward the East or the West.” Finally, this hadith is one of the hadiths that clarifies the etiquette of relieving oneself..

269

Abu Hurairah narrated that the Messenger of Allah ﷺ said, "Be careful about the two things that necessitate cursing." They (the companions) asked, "O Messenger of Allah ﷺ, what are those two things that necessitate cursing?" He answered, "Relieving oneself in the people's way or under their shades.".

Commentary : The Prophet (ﷺ) was keen to keep public places clean and warned Muslims against falling into bad habits that harm people in those places. In this hadith, he warned against: (1) Two things that necessitate cursing their doers, or (2) Two things that people curse. Cursing is expulsion from Allah's mercy. When the Prophet's companions asked him about these two acts, he replied, "Answering the call of nature in the people's way or under their shades." He forbade these acts, for they spread filths and impurities of nasty smell in people's way and under their shadows. This hadith contains the following benefits: (1) Islamic law’s keenness to keep individuals and societies away from what hurt them, which may lead to curse and insult each other, and (2) It urges Muslims to stick to reasons for bringing love, happiness, and hope goodness for each other and removing harms and difficulties..

270

Anas ibn Malek narrated that the Messenger of Allah ﷺ entered a garden while a little servant was following him with a jar of water and he was the youngest amongst us. He (the servant) placed it next to a lote-tree. The Messenger of Allah ﷺ relieved himself then came out after cleaning himself with water.".

Commentary : The Prophet (ﷺ) was modest so he used to conceal himself when answering the call of nature. In this hadith, the noble companion Anas ibn Malik narrated that the Prophet (ﷺ) entered an orchard or garden full of palm trees with a little boy who was the youngest companion present in this situation. The boy was carrying a jar of enough water for ablution and placed it next to a lote-tree for the Prophet (ﷺ). After answering the call of nature, the Prophet (ﷺ) used this water to purify himself from traces of urine and feces then came out of the garden. Finally, this hadith contains the following benefits: (1) One has to conceal himself and be away from people while answering the call of nature, and (2) The legality of cleaning oneself with water..

273

Huthaifa ibn Al-Yaman narrated, "I was with the Prophet ﷺ and when he came to some people's garbage, he urinated while standing. I went aside but he said to me, 'Come closer.' I came closer till I stood behind his heels. Then he performed ablution and wiped over his leather socks.".

Commentary : The Prophet (ﷺ) used to take much care of teaching Muslims the matters of purification and the etiquette of relieving oneself. In this hadith, Huthaifa ibn Al-Yaman, the noble Companion, narrated that he was with the Prophet (ﷺ) when he urinated in a garbage while standing, unlike his well-known habit of urinating while sitting. The Prophet (ﷺ) may have done it for one of the following reasons: (1) He did not find something to sit on, (2) He had something that prevented him from sitting such as a wound, or (3) To protect his private parts in this garbage. Huthaifa went aside until the Prophet (ﷺ) finished relieving himself. Afterward, the Prophet (ﷺ) asked him to come closer to take water for ablution. In the end, the Prophet (ﷺ) wiped over his leather socks instead of taking off and washing his feet. To wipe over them, a Muslim should wear leather socks after performing a complete ablution. Finally, this hadith contains the following benefits: (1) It is permissible to urinate while standing, and (2) The legitimacy of wiping over the socks..

274

Al-Mughira ibn Shu’ba narrated, “The Messenger of Allah ﷺ lagged (during traveling) and I also lagged with him. After relieving himself, he asked me, ‘Do you have any water?’ I brought to him a jar of water. He washed his palms and face. When he tried to get his forearms out, the gown’s sleeve was tight. Therefore, he brought them out from under the gown and threw it over his shoulders. He washed his forearm and wiped his forelock, turban, and socks. Then he mounted and I mounted. When we reached the people, they were already praying and led by Abdurrahman ibn Awf who completed a rak'a. When he (Abdurrahman) perceived (the presence of) the Prophet ﷺ, he began to step back, but the Prophet ﷺ signed to him (to continue) so he (Abdurrahman) continued the prayer with them. When he completed it, the Prophet ﷺ and I got up to offer the rak'a we missed.”.

Commentary : The Prophet ﷺ did not stop teaching his companions whether he was home or traveling. He was particularly keen to teach them the matters of purity and the etiquette of answering the call of nature. In this hadith, Al-Mughirah ibn Shu’bah narrated that the Prophet ﷺ and he lagged behind his companions during their traveling to fight in Tabouk battle, Battle of Hardship, in 8th AH as in another narration in the Two Sahihs. After relieving himself, the Prophet ﷺ asked Al-Mughirah for water to perform ablution. Al-Mughirah provided him with a leather jar of water. The Prophet ﷺ washed his palms and face. His gown’s sleeve was too tight to wash his arms to elbows. Therefore, he brought them out from under the gown and threw it over his shoulders to wash his arms and keep his gown dry. Although the basic principle is to wipe the entire head once during ablution, the Prophet ﷺ wiped his forelock and turban. He wiped the visible front part of his head and wiped his turban instead of the entire head. Then, he did not wash his feet but wiped over his socks. To wipe over one’s socks, it is a prerequisite to wear them after an initial ablution, as Al-Mughirah narrated in the Two Sahihs, “When I was with the Prophet ﷺ on a journey, I dashed to take off his socks (so he could wash his feet) but he said, ‘Leave them, for I wore them after performing ablution.’ So he wiped over them.” Then, the Prophet ﷺ and Al-Mughirah rode their animals. When they reached the people, they were already praying and led by Abdurrahman ibn Awf who completed a rak'a. The companions began praying, for the Prophet ﷺ was late. When Abdurrahman realized the Prophet’s presence, he wanted to step back and let the Prophet ﷺ lead them in prayer but the Prophet ﷺ signed to him to keep leading them in prayer. Once Abdurrahman completed the prayer, both the Prophet ﷺ and Al-Mughirah got up to offer the rak'a they missed. Finally, this hadith contains the following benefits: (1) It is legitimate that the virtuous one can be led in prayer by a person of lower rank, (2) A Muslim should be keen to perform prayer at their specific times, (3) It clarifies the virtue of Abderrahman ibn Awf, and (4) It is legitimate to wipe over the turban and socks..

275

Bilal narrated that the Prophet ﷺ wiped over his leather socks and head cover. In another narration, he said, "I saw the Prophet ﷺ ...".

Commentary : Islamic law aims to ease people's different acts of worship such as wiping over the socks, turban, and veil instead of washing one’s feet or wiping one’s head. In this hadith, the noble companion Bilal ibn Rabah explained that the Prophet (ﷺ) sometimes wiped over his socks during ablution instead of washing his feet on the condition that he had worn them after a complete previous ablution as proved in the hadith narrated by Al-Mughirah ibn Shu’ba in the two Sahihs that he said, "When I was with the Prophet (ﷺ) on a journey, I dashed to take off his socks (so he could wash his feet) but he said, 'Leave them, for I wore them after performing ablution.' So he wiped over them." Khuff is a thin leather sock. Likewise, Bilal saw the Prophet wiping over his turban out of ease of his nation's acts of worship..

276

Shureih ibn Hane' said, "I came to 'A'isha to ask her about wiping over the leather socks. She said, 'Go to Ibn Abi Taleb, for he used to travel with the Messenger of Allah ﷺ.' We asked him and he answered, 'The Messenger of Allah ﷺ appointed three days for a traveler and one day for a resident.".

Commentary : Islam is a religion of ease that takes people’s conditions during worship into consideration. As a result, it allows the traveler and resident to wipe over (with water) their leather slippers (khuff) instead of washing their feet. In this hadith, Shureih ibn Hane' asked 'A'isha, Mother of the Believers about the duration and conditions of wiping over (with water) the leather slippers instead of washing one's feet. She guided him to ask Ali ibn Abi Taleb, for he used to travel with the Prophet (ﷺ). Ali told him that the Prophet (ﷺ) appointed three days for a traveler and one day for a resident to wipe over their leather slippers. After the appointed duration ends, they both should take off the leather slippers to wash their feet. Afterward, they wear them and resume wiping over them. To wipe over the leather slippers, a Muslim should wear them after performing a complete ablution, as stated in the hadith narrated by Al-Mughirah ibn Shu’bah in the Two Sahihs in which he said, "When I was with the Prophet (ﷺ) on a journey, I dashed to take off his socks (so he could wash his feet) but he said, 'Leave them, for I wore them after performing ablution.' So he wiped over them." Finally, this hadith contains the following benefits: (1) It clarifies the Companions' supreme etiquette, and (2) People's questions about Islam should be forwarded to the more knowledgeable scholars..

277

Buraida ibn Al-Haseeb narrated that the Prophet ﷺ offered all prayers on the day of the Conquest with one ablution and wiped over his leather shoes. Omar said to the Prophet ﷺ, “You have done something today that you have not been accustomed to.” The Prophet ﷺ replied, “I have done it on purpose, O Omar.”.

Commentary : Islam is a tolerant religion that is based on ease, not hardship. Allah has just legislated acts of worship that his servants can bear and perform. In this hadith, Buraida ibn Al-Haseeb narrated that the Prophet (ﷺ) offered all prayers on the day of Conquering Mecca with one ablution and wiped over his leather shoes (khuff) in the eighth year of the Hijra. It was his habit to perform ablution for each prayer, as in Sunan Abu Dawud. As a result, Omar asked him, "You have done something today that you have not been accustomed to." The Prophet (ﷺ) confirmed that he did that on purpose to teach people that it is permissible to offer all daily prayers with one ablution, out of easiness, for ablution is not required if it is still valid. Finally, this hadith contains the following benefits: (1) The Prophet's Companions used to observe him to follow his actions and teachings, (2) The permissibility of a student's asking his teacher about his deeds that may contradict his habits, out of learning, (3) The permissibility of wiping over the socks..

279

Abu Hurairah narrated, "The Messenger of Allah ﷺ said, 'The purification of a utensil of any one of you, after licked by a dog, is to wash it seven times, using earth for the first time.'".

Commentary : The Prophet (ﷺ) forbade the unnecessary purchasing of a dog because it contained impurity and the angel never entered houses containing dogs or statues. The Prophet (ﷺ) guided us on how to purify a utensil if a dog would lick it with saliva, tongue, or mouth. In this hadith, he guided us to wash the utensil seven isolated times, using earth for the first time. This number of washing is either done out of devotion as the Prophet commanded, or because of the dog's impure saliva. In An-Nasa’i’s narration, the Prophet (ﷺ) said, "One of them is with earth,” so he confirmed that using earth was one time without stipulating to make it the first one. On the other hand, he commanded to use earth, for it could kill diseases emanating and transmitting from dogs to utensils, but using only water could not remove them completely. He commanded to repeat using water to make sure of their cleanliness. On the other hand, there is no difference between types of dogs in this regard, whether it is permissible to own it, such as a hunting dog, or not. Finally, this hadith confirms the importance of following the ways to prevent diseases..

280

Abdullah ibn Mughaffal narrated, "The Messenger of Allah (ﷺ) commanded killing dogs. Then, he said, 'What is their trouble with dogs?' Then, he granted permission to keep dogs for hunting and guarding sheep and added, 'When the dog licks the utensil, wash it seven times and rub it with earth the eighth time.'" In another narration, the narrator said, "He granted permission to keep dogs for hunting, guarding sheep, and protecting cultivated land.".

Commentary : Dogs are animals with many different characteristics. Some are beneficial while others are harmful. The Prophet (ﷺ) showed how to deal with these various types. In this hadith, Abdullah ibn Mughaffal narrated that the Prophet (ﷺ), for a while, ordered killing dogs. Later, he abrogated the former rule and said, "'What is their trouble with dogs?" Moreover, he granted permission to keep dogs for hunting, guarding sheep, and protecting cultivated land. Also, he guided people on how to wash utensils that dogs licked. They should be washed seven times with water and rubbed with earth the eighth time. It proves that both dogs' saliva and leftovers are impure. In Sahih Muslim, Abu Hurairah narrated that the Prophet (ﷺ) ordered to wash that type of vessels with water seven times, and the first washing should be with the earth. Washing it seven times is out of devotion or due to the impure saliva. In Nasa'i's narration, the Prophet (ﷺ) said, “One of them is with the earth," So, it is not a prerequisite to make the first washing with the earth. Using the earth is due to its ability to kill diseases of dogs' saliva stuck to vessels, which water only is not able to remove. Repeated washing with water is to make sure that a vessel becomes pure. There is no difference between types of dogs in this regard, whether or not, it is permissible to own it. Finally, this hadith confirms how Islam prevents anything that may cause harm to Muslims..

281

Jaber narrated that the Messenger of Allah ﷺ forbade urinating in stagnant water..

Commentary : Islam urges us to preserve water sources to keep them pure and away from all types of pollution that may change any of its descriptions. In this hadith, Jaber ibn Abdullah narrated that the Prophet (ﷺ) forbade urinating in stagnant water for this act will lead to pollute and make the water dirty when people use it. It also makes it unsuitable for bathing. In another hadith, he also forbade bathing in it. In the Two Sahihs, Abu Hurairah narrated that the Prophet (ﷺ) said, "None of you is allowable to urinate in stagnant water, which is not flowing, then wash in it." A Muslim is commanded to preserve all types of water, flowing or stagnant, especially the latter, for it is unrenewable and subject to be corrupted if a person throws impurities into it such as urine and the like..

283

Abu Hurairah narrated that the Prophet ﷺ said, "None of you could wash in stagnant water if he engaged in intercourse." Abu Huraira was asked, "O Abu Hurairah, how does one do it?" Abu Hurairah answered, "It was to be taken out in handfuls.".

Commentary : Islam urges us to preserve water sources to keep them pure and away from all types of pollution that may change any of its descriptions. In this hadith, Abu As-Sa'eb, the servant of Hesham ibn Zuhra, narrated that Abu Hurairah reported that the Prophet (ﷺ) forbade washing oneself due to intercourse or ejaculation in unrenewable stagnant water, for this act will lead to pollute and make the water dirty when people use it. It also makes it unsuitable for bathing as long as its characteristics (color, taste, or smell) change. The word "janabah" is applied to anyone who ejaculates or has intercourse. It is called that because a Muslim "yatajannab" (avoids) prayer and some acts of worship until he purifies himself. Abu As-Sa'eb asked Abu Hurairah about how to use the stagnant water for performing ablution. Abu Hurairah told him to scoop from it and perform ablution outside. This is for keeping the water pure and suitable for usage. A Muslim is commanded to preserve all types of water, flowing or stagnant, especially the latter, for it is unrenewable and subject to be corrupted if a person throws impurities into it..

290

Abdullah ibn Shehab Al-Khawlany narrated, "I stayed in the house of 'A'isha and had a wet dream, so I dipped and left both of my clothes in water. A maid-servant of A'isha saw me and informed her. 'A'isha called and asked me, 'Why did you do that with your clothes?' I answered, 'I saw in a dream what a sleeper saw.' She said, 'Did you find anything on your clothes?' I said, 'No.' She said, 'If you have found anything, you should have washed it. I remember when I scraped it (semen) off the garment of the Messenger of Allah (ﷺ) with my nails when it was dry.'".

Commentary : Islam is keen on purifying and cleaning Muslim’s body and clothes and removing any hardships that may unintentionally happen. In this hadith, Abdullah ibn Shehab Al-Khawlany mentioned that he visited Aisha, the Mother of the Believers, and stayed at place that she prepared for her students of knowledge and guests out of honor, with a veil and curtain between her and them. Abdullah said that he once slept, had a wet dream, and thought it stuck to his clothes. The wet dream is to dream of having intercourse with the other gender, which is often accompanied by ejaculation. When Abdullah woke up, he dipped his clothes in water to purify them. A maid-servant of Aisha saw him and then informed her about what he did. The narration of At-Tirmidhy mentions, “She ordered (someone) to give him a yellow blanket to sleep in. He had a wet dream and was too shy to send it back to her while having traces of semen. He dipped it in water and sent it to her." This is evidence that he was in a place other than the one in which she stayed. She asked him about the reason for his dipping his clothes in the water. He answered her about the reason. Aisha asked him if he saw anything (traces of semen) on his clothes. He answered that he did not, which indicated that he may not have ejaculated on them. She clarified that they should be washed if they had traces of semen. Then, she told him that she used to scrape it (semen) off the garment of the Prophet (ﷺ) with her nails when it (semen) was dry, which was an approval from the Prophet (ﷺ). Finally, this hadith contains the following benefits: (1) Aisha was keen on teaching her students, especially when she saw something urgent such as this incident, (2) It is a part of etiquette to refrain from using explicit words to preserve the modesty of whom we are addressing, (3) It clarifies the Prophet’s simple style in clothing, and (4) It illustrates how a woman serves her husband like washing his clothes and the like..

295

Maimouna, the Prophet's wife, said, “The Prophet ﷺ used to lie with me when I was menstruated, and there was a cloth between me and him.".

Commentary : Allah said, "And they ask you about menstruation. Say, 'It is an annoyance. So keep away from women during menstruation, and do not approach them until they are purified.'" (Al-Baqarah: 222) Thus, Allah forbade sexual intercourse during menstruation, but it is permissible to do anything other than penetration during this period as Maimouna, Mother of the Believers, narrated in this hadith that the Prophet (ﷺ) used to lie down with her (a metaphor for intercourse) while she was menstruating but there was a garment in between. This is explained by Abu Daoud's narration that one of the Prophet's wives said, "When the Prophet wanted to do something (i.e. kissing, embracing) with (his) menstruating wife, he would put a garment on her private part.”.

299

Abu Hurairah narrated, "While the Prophet ﷺ was in his mosque, he asked Aisha, 'Get me the garment.' She replied, 'I was menstruating.' He remarked, “Indeed, your menstruation is not in your hand.”.

Commentary : Menstrual blood is impure, unlike any place that it does not touch it. In this hadith, Abu Hurairah narrated that when the Prophet (ﷺ) was in his mosque and asked his wife Aisha, who was in her room, to get him the garment or the mat (as in Muslim's narration which is called khumra). It is a small mat that is large enough to be prostrated on and is called khumra, for it covers and isolates one’s face from the ground. Aisha answered that she was menstruating, thinking that all menstruating woman's body was impure so she could neither touch the garment nor enter the mosque. Thus, the Prophet clarified that only the menstrual spot, which is the vulva, was impure, unlike her remaining body. As a result, her hands were pure because they did not menstruate, so she gave him the garment with her hand. Allah had lifted from this Muslim nation the burdens that the Children of Israel had shouldered. They used to get a woman out of her home during menstruation. Additionally, they neither ate nor drank with her. All praise is due to Allah who made us from the nation of the best Prophet..

Book of Hadith