In the name of Allah, the Entirely Merciful, the Especially Merciful.
The Ifadah Center
for Humanities Research and Studies
presents:
An Abridgment of Sahih al-Bukhari.
The Book of the Beginning of Creation.
Chapter: What has been narrated concerning the statement of Allah Almighty...
“He it is Who produceth creation, then reproduceth it, and it is easier for Him. His is the Sublime Similitude in the heavens and the earth. He is the Mighty, the Wise.” (30:27)
On the authority of 'Imran ibn Husayn (may Allah be pleased with him and his father), who said:
"I entered upon the Prophet (peace and blessings of Allah be upon him),
having hobbled my she-camel at the door.
Then some people from the tribe of Banu Tamim came to him,
and he said:
'Accept the glad tidings, O Banu Tamim!'
They replied:
'You have given us glad tidings, so give us wealth,' repeating it twice.
In another narration:
The countenance of the Messenger of Allah (peace be upon him) changed.
Then some people from the folk of Yemen entered upon him,
and he said:
'Accept the glad tidings, O folk of Yemen,
since Banu Tamim did not accept them.'
They replied:
'We have accepted, O Messenger of Allah.'
They continued:
'We have come to ask you about the beginning of this creation.'
He said:
'Allah existed, and there was nothing other than Him,
“And He it is Who created the heavens and the earth in six Days - and His Throne was upon the water - that He might try you, which of you is best in conduct. Yet if thou (O Muhammad) sayest: Lo! ye will be raised again after death! those who disbelieve will surely say: This is naught but mere magic.” (11:7)
and He wrote everything in the Reminder,
and He created the heavens and the earth.'
Then a caller cried out:
'Your she-camel has fled, O Ibn al-Husayn!'
So I set off,
only to find that the mirage was already cutting her off from view;
and by Allah, I truly wished that I had left her!"
Commentary on the Hadith:
Chapter: What has been narrated concerning the statement of Allah Almighty...
“He it is Who produceth creation, then reproduceth it, and it is easier for Him. His is the Sublime Similitude in the heavens and the earth. He is the Mighty, the Wise.” (30:27)
If He is capable of initiating creation—which you yourselves affirm—
then His power to restore it, which is even easier, is all the more self-evident.
"I hobbled my she-camel"
means: I tied its foreleg with a rope so it would not stray away.
"Accept the glad tidings"
refers to giving them the glad tidings of what brings about entry into Paradise,
as he taught them the fundamentals of the faith,
namely the origin of creation, the Resurrection, and what lies between them.
"They said: 'You have given us glad tidings'":
among those who said this was al-Aqra' ibn Habis,
as he retained some of the coarse nature of the desert Bedouins.
"'So give us,' meaning: grant us wealth."
"From the folk of Yemen": they were the Ash'arites.
"In the Reminder," meaning: in the Preserved Tablet (al-Lawh al-Mahfuz).
"The mirage was already cutting her off from view":
the mirage is what is seen at midday resembling water,
and the meaning is that she had reached beyond where the mirage ended,
meaning that she had wandered very far away.
"I truly wished that I had left her"
means: I would have much preferred to have simply let her go;
he said this out of regret for missing the words of the Messenger of Allah (peace be upon him).
Lessons Derived from the Hadith:
Among the benefits derived from the hadith are:
Adopting worldly means does not contradict reliance on Allah.
It shows that asking questions is the key to knowledge.
The hadith indicates that the Throne existed before the creation of the heavens and the earth.
It directs one to prioritize the Hereafter over this worldly life.
It encourages winning hearts over, even through financial gifts.
On the authority of Abu Hurayrah (may Allah be pleased with him),
from the Prophet (peace and blessings of Allah be upon him), who said:
"Allah said:
'The son of Adam has denied Me,
and he had no right to do so;
and he has reviled Me,
and he had no right to do so.'
In another narration:
'The son of Adam reviles Me,
though it does not befit him to revile Me;
and he denies Me, though it does not befit him to do so.
As for his denying Me,
it is his saying: "He will never resurrect me as He originated me,"
yet originating the creation is not easier for Me than restoring it.
And as for his reviling Me,
it is his saying: "Allah has taken a son,"
while I am the One, the Eternal Refuge;
I neither beget nor was I begotten,
and there is none co-equal or comparable to Me.'"
Commentary on the Hadith:
"He has denied Me" means: he rejected and disbelieved in the resurrection of creation.
"He has reviled Me": what is meant is that he attributed deficiency to Me.
"Easier" means: more effortless and readily accomplished.
"The One (al-Ahad)" means: the One uniquely possessed of absolute perfection,
to Whom belong the Most Beautiful Names,
the supreme and perfect attributes,
and the sanctified actions;
the One Who has no counterpart, equal, or likeness.
"The Eternal Refuge (as-Samad)" means: the One sought for the fulfillment of all needs.
"And there is none co-equal or comparable to Me"
means: neither in His names, nor in His attributes, nor in His actions,
Blessed and Exalted is He.
Lessons Derived from the Hadith:
Among the benefits derived from the hadith are:
Whoever denies the Resurrection has indeed fabricated an immense lie against Allah, the Mighty and Majestic.
It affirms the absolute transcendence of Allah Almighty above all attributes of deficiency.
It shows that all created worlds stand in utter need of Allah, the Glorified and Exalted,
with the utmost degree of dependency,
beseeching Him for their needs
and turning to Him in their critical matters.
On the authority of Abu Hurayrah,
from the Prophet (peace and blessings of Allah be upon him), who said:
"When Allah created the creation—
in another narration: 'decreed the creation'—
He wrote in His Book,
and in another narration:
'Indeed, Allah wrote an inscription before He created the creation,
binding it upon Himself,
and it is placed with Him above the Throne:
"Verily, My mercy prevails over My wrath."'
In another narration: 'precedes My wrath.'"
Commentary on the Hadith:
"His Book" refers to the Preserved Tablet (al-Lawh al-Mahfuz).
"Prevails" means: precedes.
Lessons Derived from the Hadith:
Among the benefits derived from the hadith are:
Affirmation of the attributes of Mercy and Wrath for Allah, the Mighty and Majestic.
It contains an exhortation to show mercy to creation,
as well as affirmation of the Throne and the Preserved Tablet.
Chapter: The Description of the Sun and the Moon.
On the authority of Abu Dharr (may Allah be pleased with him), who said:
"The Prophet (peace and blessings of Allah be upon him) said
to Abu Dharr when the sun set:
'Do you know where it goes?'
In another narration: '...where the sun sets?'
I said: 'Allah and His Messenger know best.'
He said: 'It travels until it prostrates beneath the Throne,
whereupon it asks for permission to rise, and permission is granted to it.
But the time approaches when it will prostrate and it will not be accepted from it,
and it will ask for permission and permission will not be granted to it.
It will be told:
"Return whence you came,"
and so it will rise from its place of setting.
That is the meaning of the statement of Allah Almighty:
And in another narration:
Then he recited:
"That is a resting place for it"—
according to the recitation of 'Abdullah—
“And the sun runneth on unto a resting-place for him. That is the measuring of the Mighty, the Wise.” (36:38)
"That is the determination of the Exalted in Might, the Knowing."'
In another narration:
'I asked the Prophet (peace be upon him) about the verse:
“And the sun runneth on unto a resting-place for him. That is the measuring of the Mighty, the Wise.” (36:38)
He said: "Its resting place is beneath the Throne."'
Commentary on the Hadith:
"Do you know where it goes?":
what is meant is: do you know where it sets?
"And it will ask for permission and permission will not be granted to it":
meaning: it will ask for permission to proceed to its place of rising, but permission will not be granted.
“And the sun runneth on unto a resting-place for him. That is the measuring of the Mighty, the Wise.” (36:38)
That is: Allah has decreed its course for it; it neither exceeds it nor falls short of it,
possessing no independent agency of its own,
nor any ability to resist the power of Allah Almighty.
"The Exalted in Might (al-'Aziz)" is the One Who has governed these magnificent creations
with the most flawless ordering and finest system.
"The All-Knowing (al-'Alim)" is the One Who, by His knowledge, made them sources of benefit for His servants
and a means of welfare in both their religious and worldly affairs.
Lessons Derived from the Hadith:
Among the benefits derived from the hadith are:
Affirmation that the sun prostrates to Allah, the Mighty and Majestic.
It affirms belief in the Last Day,
and that among the signs of the Hour is the rising of the sun from the west.
On the authority of Abu Hurayrah (may Allah be pleased with him),
from the Prophet (peace and blessings of Allah be upon him), who said:
"The sun and the moon will be folded up on the Day of Resurrection."
Commentary on the Hadith:
"Folded up (mukawwaran)" means: rolled up and stripped of their light;
it is also said to mean: wrapped up and cast together.
Lessons Derived from the Hadith:
Among the benefits derived from the hadith are:
An indication of the futility of worshipping the sun and the moon,
for they will both be cast into the Fire.
This serves as a rebuke to those who used to worship them in this world,
that they may realize their worship of them was utterly baseless.
It also highlights that Allah, the Mighty and Majestic,
subjected the sun and the moon to the service of mankind,
so it is impermissible to worship them.
Chapter: What has been narrated concerning His words:
"And it is He who sends the winds as good tidings before His mercy."
On the authority of 'A'ishah (may Allah be pleased with her), wife of the Prophet (peace and blessings of Allah be upon him), who said:
"I never saw the Messenger of Allah (peace be upon him) laughing so heartily
that I could see his uvula;
rather, he would only smile."
She said:
"Whenever he saw heavy clouds or wind, apprehension could be recognized in his face."
In another narration:
"Whenever he saw an ominous raincloud in the sky,
he would pace back and forth,
go in and out,
and his expression would change;
then, when the sky rained,
that state was relieved."
She said:
"O Messenger of Allah,
when people see clouds, they rejoice,
hoping that there will be rain in them,
yet when you see them, I notice apprehension and dislike in your face."
He said:
"O 'A'ishah,
what could make me feel secure that it does not contain a punishment?
A people was once punished by the wind,
and another people saw the punishment coming and said:
◁This is a cloud bringing us rain!▷"
Commentary on the hadith:
Chapter: Regarding His saying:
◁And it is He who sends the winds as good tidings before His mercy▷.
"Nushuran" (as heralds of good tidings)
is the recitation of Nafi' and others;
and "al-nushur" refers to
a pleasant, gently blowing wind
that generates clouds.
"His uvula" (lahawatuhu),
the plural of "lahah",
is the small flesh suspended above the throat at the very back of the mouth.
"What could make me feel secure"
means: I cannot feel safe from it.
"This is a cloud bringing us rain"
means: this cloud will pour rain upon us.
"Mukhilah"
refers to a cloud that appears likely to bring rain.
"His anxiety was dispelled" (surriya 'anhu)
means the fear that had overcome him was removed.
Among the benefits derived from the hadith:
It is learned from this hadith
to reflect and take admonition from what befell earlier nations,
to maintain constant preparedness through mindfulness of Allah, the Mighty and Majestic,
to turn to Him for refuge when circumstances change
and alarming events take place,
and that the winds are one of the forces of Allah the Exalted,
bearing both mercy and punishment.
Chapter: Mention of the Angels.
On the authority of Anas ibn Malik,
from Malik ibn Sa'sa'ah (may Allah be pleased with them both),
that the Prophet of Allah (peace and blessings of Allah be upon him)
narrated to them about the Night Journey,
saying:
"While I was lying down in the Hatim,"
— and he may have said, "in the Hijr," —
"lying on my side," and in another narration:
"while I was at the House, between sleeping and waking,
someone came to me and cut open..."
The narrator said:
"And I heard him say:
'...so he cut open what lies between here and here'
— meaning from the hollow of his throat down to his pubic hair —
and I also heard him say:
'...from his sternum down to his pubic hair.'"
"Then he took out my heart.
A gold basin filled with faith was then brought to me,
and my heart was washed,
then filled [with wisdom and faith], and restored to its place."
In another narration:
"He cut open from the throat down to the lower abdomen,
then washed the abdomen with Zamzam water,
and filled it with wisdom and faith.
Then an animal was brought to me, smaller than a mule
and larger than a donkey;
it was al-Buraq,
placing each stride at the farthest point of its sight.
I was mounted upon it,
and Gabriel set out with me until he reached the lowest heaven
and asked for the gate to be opened.
It was asked, 'Who is this?'
He replied, 'Gabriel.'
It was asked, 'And who is with you?'
He replied, 'Muhammad.'
It was asked, 'Has he been summoned?'
He replied, 'Yes.'
It was said, 'Welcome to him!
What an excellent arrival!'
The gate was opened,
and when I entered, Adam was there.
Gabriel said,
'This is your father, Adam,
so greet him with peace.'
I greeted him with peace,
and he returned the greeting,
then said,
'Welcome, O righteous son
and righteous Prophet!'
Then he ascended with me until he reached the second heaven
and asked for the gate to be opened.
It was asked, 'Who is this?'
He replied, 'Gabriel.'
It was asked, 'And who is with you?'
He replied, 'Muhammad.'
It was asked, 'Has he been summoned?'
He replied, 'Yes.'
It was said, 'Welcome to him!
What an excellent arrival!'
The gate was opened,
and when I entered,
Yahya and 'Isa were there,
and they are maternal cousins.
Gabriel said,
'These are Yahya and 'Isa,
so greet them with peace.'
I greeted them, and they returned the greeting,
then said,
'Welcome, O righteous brother and righteous Prophet!'
Then he ascended with me to the third heaven
and asked for the gate to be opened.
It was asked, 'Who is this?'
He replied, 'Gabriel.'
It was asked, 'And who is with you?'
He replied, 'Muhammad.'
It was asked, 'Has he been summoned?'
He replied, 'Yes.'
It was said, 'Welcome to him!
What an excellent arrival!'
The gate was opened,
and when I entered,
it was said, 'Welcome, O righteous brother and righteous Prophet!'
Then he ascended with me until he reached the fourth heaven
and asked for the gate to be opened.
It was asked, 'Who is this?'
He replied, 'Gabriel.'
It was asked, 'And who is with you?'
He replied, 'Muhammad.'
It was asked, 'Has he been summoned?'
It was said, 'Welcome to him!'
He had asked for the gate to be opened,
and it was said, 'Welcome, O righteous brother and righteous Prophet!'
Gabriel answered, 'Yes.'
It was said, 'Welcome to him!
What an excellent arrival!'
The gate was opened,
and when I passed through to Idris,
Gabriel said, 'This is Idris,
so greet him with peace.'
I greeted him, and he returned the greeting,
then said,
'Welcome, O righteous brother and righteous Prophet!'
Then he ascended with me until he reached the fifth heaven
and asked for the gate to be opened.
It was asked, 'Who is this?'
He replied, 'Gabriel.'
It was asked, 'And who is with you?'
He replied, 'Muhammad.'
It was asked, 'Has he been summoned?'
He replied, 'Yes.'
It was said, 'Welcome to him!
What an excellent arrival!'
And when I entered,
there was Harun.
Gabriel said, 'This is Harun,
so greet him with peace.'
I greeted him, and he returned the greeting,
then said,
'Welcome, O righteous brother and righteous Prophet!'
Then he ascended with me until he reached the sixth heaven
and asked for the gate to be opened.
It was asked, 'Who is this?'
He replied, 'Gabriel.'
It was asked, 'Who is with you?'
He replied, 'Muhammad.'
It was asked, 'Has he been summoned?'
He replied, 'Yes.'
It was said, 'Welcome to him!
What an excellent arrival!'
And when I entered,
there was Musa.
Gabriel said,
'This is Musa,
so greet him with peace.'
I greeted him, and he returned the greeting,
then said,
'Welcome, O righteous brother and righteous Prophet!'
But as I passed beyond him,
he wept.
It was said to him, 'What makes you weep?'
He said,
'I weep because a young man was sent after me
whose followers who will enter Paradise from his Ummah
outnumber those who will enter it from my Ummah.'
Then he ascended with me to the seventh heaven,
and Gabriel asked for the gate to be opened.
It was asked, 'Who is this?'
He replied, 'Gabriel.'
It was asked, 'And who is with you?'
He replied, 'Muhammad.'
It was asked, 'Has he been summoned?'
He replied, 'Yes.'
It was said, 'Welcome to him!
What an excellent arrival!'
And when I entered,
there was Ibrahim.
Gabriel said, 'This is your father,
so greet him with peace.'
The Prophet said:
"So I greeted him with peace,
and he returned the greeting,
saying,
'Welcome, O righteous son and righteous Prophet!'
Then Sidrat al-Muntaha (the Lote Tree of the Utmost Boundary) was raised before me,
Its fruit was like the clay jugs of Hajar,
and its leaves were like the ears of elephants.
He said,
'This is the Lote Tree of the Utmost Boundary (Sidrat al-Muntaha).'
And behold, there were four rivers:
two hidden rivers
and two manifest rivers.
I asked,
'What are these two, O Jibril?'
He replied,
'As for the two hidden ones,
they are two rivers in Paradise,
and as for the two manifest ones,
they are the Nile and the Euphrates.'
Then the Much-Frequented House (al-Bayt al-Ma'mur) was raised up before me.
In another narration:
So I asked Jibril,
and he said,
'This is the Much-Frequented House,
wherein seventy thousand angels pray every day;
once they leave it, they never return to it again.'
Then I was brought a vessel of wine,
a vessel of milk,
and a vessel of honey.
I took the milk,
whereupon he said,
'It is the innate disposition (fitrah) upon which you and your Ummah are established.'
Then the prayers were prescribed upon me:
fifty prayers each day.
So I returned,
and passed by Musa,
who asked,
'What have you been commanded?'
He said:
'I was commanded to perform fifty prayers each day.'
He said,
'Your Ummah will not be able to bear fifty prayers each day.
By Allah, I have tested people before you,
and I labored strenuously with the Children of Israel.
Return to your Lord and ask Him to lighten the burden for your Ummah.'
So I returned,
and He relieved me of ten.
I returned to Musa,
and he said the same again.
So I returned,
and He relieved me of ten.
I returned to Musa,
and he said the same again.
So I returned,
and He relieved me of ten.
I returned to Musa,
and he said the same again.
So I returned,
and I was commanded with ten prayers each day.
I returned,
and he said the same again.
So I returned, and I was commanded with five prayers each day.
I returned to Musa, and he asked,
'What have you been commanded?'
I replied, 'I was commanded with five prayers each day.'
He said, 'Your Ummah will not be able to bear five prayers each day.
Indeed, I have tested people before you,
and I labored strenuously with the Children of Israel.
Return to your Lord and ask Him to lighten the burden for your Ummah.'
He said, 'I have asked my Lord until I feel ashamed before Him,
but I am pleased and I submit.'
He said: When I moved on,
a crier called out: 'I have enacted My obligation
and lightened the burden for My servants.'
In another narration: 'And I reward each good deed tenfold.'
Commentary on the hadith:
'Al-Hatim':
What is meant by al-Hatim here is the Hijr.
'Lying down' means reclining on one's side.
'A comer' refers to Jibril, peace be upon him.
'He slit,' meaning he opened it lengthwise.
'The hollow of his throat' is the depression between the collarbones.
'His pubic area,' meaning the pubic hair.
'His breastbone' is the top of the chest.
'With a basin':
A basin (tast) is like a cauldron,
made of brass, stone, or other materials.
'It was stuffed,' meaning it was filled.
'Al-Buraq':
It is said to be named so because of its speed (bariq/lightning),
and it is also said due to its extreme purity and sparkling color.
'It places its hoof at the farthest reach of its sight,'
which is a metaphor for its immense speed;
for it places its step at the farthest point its eye can see.
'I was mounted upon it,' meaning upon al-Buraq.
'He asked for opening,' meaning he requested that the gate be opened.
'Has he been sent for?' meaning: Has he been summoned and sent for?
'It was said':
The ones speaking were the angels.
'Welcome to him':
The meaning is:
May he meet with ease and ample welcome.
'What an excellent arrival his is!'
What is intended is:
He has come,
and how excellent is his arrival at the best of times to the best of nations!
'I arrived'
means: I reached and attained.
'The throat'
means the upper chest.
'The lower abdomen'
refers to the lower belly where the skin is thin.
Behold, Yahya and 'Isa,
and they are maternal cousins.
'Isa
is the son of Maryam, daughter of 'Imran,
while Yahya
is the son of Isha' (Elizabeth), daughter of 'Imran, peace be upon them.
'He returned,'
meaning the greeting of peace.
'The righteous'
is the one who fulfills his obligations regarding the rights of Allah and the rights of servants.
'Then he ascended with me,'
meaning he took me upward toward the heights.
'He asked for opening,'
meaning he requested that the gate be opened
and asked permission to enter.
'It was said':
The ones speaking were the angels.
'Has he been sent for?'
meaning: Has he been summoned?
And the intended meaning is:
Has he been sent for to make the heavenly ascension?
It is also said to mean: Has revelation come to him and has he been commissioned as a prophet?
'Welcome to him':
The meaning is:
May he meet with ease and ample welcome.
'What an excellent arrival his is!'
It is said that the meaning is: He has arrived,
and how excellent is his arrival,
at the best of times to the best of nations!
'I reached Idris,'
meaning: I arrived where he was.
This was Idris,
in the fourth heaven,
which is the middle and balanced point among the seven.
It is said that Allah raised him alive to the fourth heaven,
and then took his soul,
which is what is meant by His words, Exalted is He:
'And We raised him to a high station.'
Behold, Harun,
who was in the heaven adjacent to the one where his brother Musa, peace be upon him, was.
'I passed by,'
meaning I moved past Musa, peace be upon him.
'Because a young man':
What is meant is
the Prophet Muhammad, peace and blessings of Allah be upon him.
'After':
What is meant is:
He was sent at a later time,
not that he was sent immediately after Musa, peace be upon him.
'His Ummah'
means his followers.
'My Ummah'
means my followers.
'It was raised up before me,'
meaning it was brought near to me
and positioned so that I could look upon it and behold it.
'The Lote Tree of the Utmost Boundary' (Sidrat al-Muntaha):
It is a magnificent tree above the seventh heaven.
It was named the Lote Tree of the Utmost Boundary
because whatever ascends from the earth terminates at it,
and whatever descends from above, such as revelation and other matters, reaches it,
though other explanations have also been given.
'Its fruit':
The nabq is the fruit of the lote tree.
'Like the clay jugs of Hajar,'
meaning its size is like that of the clay jugs of Hajar.
And 'qilal'
are large clay jars,
manufactured in a place named Hajar,
which is the name of a town near Medina,
and is distinct from Hajar of Bahrain.
'Two hidden rivers':
It is said they are Salsabil and al-Kawthar.
'It was raised up before me,'
meaning it was unveiled for me and brought near to me.
'The Much-Frequented House' (al-Bayt al-Ma'mur):
It is a house in the heaven
directly aligned with the Ka'bah.
'Al-Fitrah':
It is that which Allah has placed in the hearts of all creation,
consisting of an inclination toward the apparent and hidden rulings of the divine law,
and a love and preference for the truth.
'I passed by Musa,'
meaning I went past him.
'I treated/dealt with,'
meaning I engaged with them and came to know them thoroughly through experience;
and I faced severe hardship from them regarding the obedience I sought from them.
'So ask,'
meaning: Request from Him.
'He relieved me of ten,'
meaning He reduced ten prayers from my obligation.
And he said the like of it.
That is, Moses (peace be upon him) repeated his initial statement,
regarding their inability, having tested people before him.
"Until I felt ashamed,
but I am well pleased and submit."
What is meant is:
"I will not go back;
for were I to return, it would signify a lack of contentment and submission."
"When I had passed through..."
meaning: when I proceeded onward,
"I have confirmed My obligation..."
meaning: I have established and decreed it,
"and I reward each good deed tenfold,"
meaning that the servant receives the reward of fifty prayers.
Among the lessons derived from the hadith:
It is deduced from the hadith
that among the greatest miracles of the Prophet (peace and blessings of Allah be upon him)
was the incident of the Night Journey and Heavenly Ascension (al-Isra' and al-Mi'raj).
It also shows that the Night Journey occurred in both body and soul,
and while awake.
The hadith also indicates the permissibility of having a pillion rider on a mount,
provided the beast is capable of bearing it.
The hadith demonstrates that the heavens possess gates,
with guardian angels appointed over them.
It indicates the strict guarding of heaven
and the abundance of its guards,
and that no one can pass through or enter it
except by permission of the one entrusted with it.
The hadith points to the obligation of seeking permission to enter.
It demonstrates the prescribed nature of greeting people or a gathering upon arriving.
It shows the permissibility of welcoming a newcomer before his greeting and speech.
It indicates that whoever approaches a group of people,
it is recommended for him to introduce himself.
It establishes the propriety of making introductions in gatherings,
such that it is said: "This is so-and-so,
and his status is such-and-such."
It shows the desirability of seeking prior permission before visiting persons of dignified standing.
The hadith indicates that the angels do not know the unseen,
and that they are mere servants acting under command.
It shows that the call of the Prophets (peace be upon them) is founded upon righteousness,
which is fulfilling what is obligatory regarding the rights of Allah and the rights of His servants.
The hadith indicates that the core religion of the Prophets is one,
even though their detailed laws differed,
for the Prophets are brothers from different mothers.
It shows that the vision of the Prophet (peace be upon him)
of the Prophets (peace be upon them) in the heavens
was a reality, just as mentioned in the hadith.
The hadith indicates that the passing rider should greet the one who is seated.
It demonstrates the legitimacy of weeping over missed opportunities of good.
It reflects the desire for good and competing in it,
as well as wishing to attain what another has without envy.
It shows that every prophet receives the reward of whoever follows him and is guided by him.
It indicates the obligation of the five daily prayers and their immense status in Islam.
It indicates that the Nile and the Euphrates are among the rivers of Paradise.
It illustrates the vastness of Allah's bounty and His mercy.
It shows that among the distinct characteristics of this Ummah
is that they receive immense reward for little work.
It establishes the permissibility of abrogation before implementation.
It affirms the transcendence and loftiness ('Uluww) of Allah, Glorious and Exalted.
It indicates that the caller to Allah must exercise patience with people.
It demonstrates the propriety of the Prophet (peace be upon him)
before Allah, Glorious and Exalted, and his shyness before Him.
It shows that the commands of the religion are founded upon ease and the removal of hardship.
It illustrates the virtue of being content with Allah regarding His decree,
and submitting wholly to His command.