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عَنْ ‌عَدِيِّ بْنِ حَاتِمٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «الْيَهُودُ مَغْضُوبٌ عَلَيْهِمْ، وَالنَّصَارَى ضُلَّالٌ».

The Prophet (may Allah's peace and blessings be upon him) informed that the Jews are people who incurred Allah's wrath because they knew the truth but did not apply it. The Christians are people who went astray because they acted without knowledge.

• Combining knowledge and action guarantees safety from the path of those who incurred Allah's wrath as well as those who went astray.
• Warning against the path adopted by the Jews and Christians and calling to adhere to the straight path, which is Islam.
• Both the Jews and the Christians have gone astray and have incurred Allah's wrath; however, incurring Allah's wrath is the Jews' most distinct characteristic, whereas the Christians' most distinct characteristic is their misguidance.

سنن الترمذي (5/ 71) (2954)، النهاية في غريب الحديث و الأثر ( ص 548)، المنهل العذب المورود (5/250)، البحر المحيط الثجاج (9/248).

عَنْ ‌عَائِشَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: تَلَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ هَذِهِ الْآيَةَ: {هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ، وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ، وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ} [آل عمران: 7]. قَالَتْ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «فَإِذَا رَأَيْتِ الَّذِينَ يَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ فَأُولَئِكَ الَّذِينَ سَمَّى اللهُ، فَاحْذَرُوهُمْ».

The Messenger of Allah (may Allah’s peace and blessings be upon him) recited this verse: {It is He Who has sent down to you the Book. In it are definite verses, which are the foundation of the Book, while others are ambiguous. Those with deviant hearts follow the ambiguous verses, seeking discord and seeking their [false] interpretation. But no one knows their [true] interpretation except Allah. And those who are well-grounded in knowledge say: "We believe in it. It is all from our Lord." None will take heed except people of understanding.} Allah Almighty says in this verse that it is He Who sent down the Qur’an to His Prophet and that it contains clear verses that give specific unambiguous rulings; these serve as the foundation and points of reference of the Book, and they are to be referred to when differences arise. And it contains other verses that may give a number of potential meanings, over which people may get confused or they may think there is a contradiction between one of those verses and another verse. Then, Allah points out how people deal with those verses. Those whose hearts are deviated from the truth abandon the definite verses and turn to the ambiguous ones, thereby seeking to create misconceptions and mislead people. On the other hand, those well-grounded in knowledge know these ambiguous verses and refer them to the definite ones, believing in them and that they are from Allah Almighty and that they cannot be confusing or contradictory. But no one remembers this or takes heed from it except the people of sound minds. Then, the Prophet (may Allah's peace and blessings be upon him) told the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) that, if she saw those who follow the ambiguous verses, then indeed they are the ones named by Allah in the verse that reads: {Those with deviant hearts}; so, beware of them and do not listen to them.

• The definite verses of the Qur’an are those verses whose meanings are apparent and clear; whereas the ambiguous verses are those verses with a number of potential meanings and so they require consideration and understanding.
• The Hadīth warns against associating with the people of deviation and religious innovations and those who raise ambiguous issues with the aim of misleading people and casting doubts into their hearts.
• The concluding part of the verse {None will take heed except people of understanding} is an indirect reference to the deviant people and praise for those well-grounded in knowledge. In other words, he who does not take heed and admonition and follows his vain inclination is not one of the people of understanding.
• Following the ambiguous verses causes deviation of the heart.
• The ambiguous verses whose meanings may not be understood should be referred to the definite verses.
• Allah Almighty has made some of the Qur’an definite and some of it ambiguous as a test for people to distinguish the people of faith from the people of misguidance.
• Part of the wisdom behind making some of the Qur’an's verses ambiguous is to show the superiority of scholars to others and to highlight the limitations of people's minds, so that they may submit to their Creator and acknowledge their own deficiencies.
• The Hadīth highlights the merit of being well-grounded in knowledge and the necessity of steadfastness in it.
• The Qur’an's exegetes have two views on the pause after the word 'Allah' in the verse that reads: {But no one knows their [true] interpretation except Allah. And those who are well-grounded in knowledge.} In the case of those who advocate the pause after the word 'Allah', the 'interpretation' here refers to knowing the reality and essence of it and such matters that cannot be realized like the spirit, the Hour, and other things whose knowledge Allah kept exclusively to Himself. Those well-grounded in knowledge believe in it and leave its realities to Allah, and thus they submit and become safe. On the other hand, those who advocate the continuity of recitation and not taking a pause after the word 'Allah' hold that the 'interpretation' here means explanation and clarification. Thus, Allah Almighty knows it, and so do the people well-grounded in knowledge, who believe in them and refer them to the definite verses.

صحيح البخاري (6/ 33) (4547)، صحيح مسلم (4/ 2053) (2665)، فتح الباري (8/211)، شرح النووي على مسلم (16/217)، النهاية في غريب الحديث والأثر (ص 407، 465)، فتح الودود في شرح سنن أبي داود (4/415)، تحفة الأبرار شرح مصابيح السنّة (1/129)، البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج (41/ 559).

عَنِ ‌ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا: أَنَّ نَاسًا مِنْ أَهْلِ الشِّرْكِ، كَانُوا قَدْ قَتَلُوا وَأَكْثَرُوا، وَزَنَوْا وَأَكْثَرُوا، فَأَتَوْا مُحَمَّدًا صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالُوا: إِنَّ الَّذِي تَقُولُ وَتَدْعُو إِلَيْهِ لَحَسَنٌ، لَوْ تُخْبِرُنَا أَنَّ لِمَا عَمِلْنَا كَفَّارَةً، فَنَزَلَ {وَالَّذِينَ لا يَدْعُونَ مَعَ اللهِ إِلَهًا آخَرَ وَلا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللهُ إِلا بِالْحَقِّ وَلا يَزْنُونَ}[الفرقان: 68]، وَنَزَلَت: {قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لا تَقْنَطُوا مِنْ رَحْمَةِ اللهِ} [الزمر: 53].

Some men from the polytheists came to the Prophet (may Allah's peace and blessings be upon him), as they had gone to extremes in killing and committing adultery, and said: Indeed, what you call to (Islam) and its teachings are something good. But, as for our condition and the polytheism and major sins we have committed, is there an expiation for them? Thereupon, the two verses were revealed, as Allah accepted the repentance of those people despite their numerous and severe sins. Had it not been for that, they would have persisted in their disbelief and transgression and would not have embraced this religion.

• The Hadīth points out the excellence and greatness of Islam and that it wipes out the sins committed before embracing it.
• It shows Allah's vast mercy towards His servants and His forgiveness and pardon.
• Shirk (polytheism) is prohibited, and so is killing a soul without right and the charge of adultery. There is a warning to those who perpetrate these sins.
• True repentance coupled with sincerity and righteous deeds expiates all major sins, including disbelief in Allah Almighty.
• It is prohibited to despair and lose hope in the mercy of Allah Almighty.

صحيح البخاري (6/ 125) (4810)، صحيح مسلم (1/ 113) (122)، إرشاد الساري لشرح صحيح البخاري (7/ 319)، النهاية في غريب الحديث والأثر (ص 808).

عَنِ ‌ابْنِ عُمَرَ رضي الله عنهما: أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَطَبَ النَّاسَ يَوْمَ فَتْحِ مَكَّةَ، فَقَالَ: «يَا أَيُّهَا النَّاسُ، إِنَّ اللهَ قَدْ أَذْهَبَ عَنْكُمْ عُبِّيَّةَ الْجَاهِلِيَّةِ وَتَعَاظُمَهَا بِآبَائِهَا، فَالنَّاسُ رَجُلَانِ: بَرٌّ تَقِيٌّ كَرِيمٌ عَلَى اللهِ، وَفَاجِرٌ شَقِيٌّ هَيِّنٌ عَلَى اللهِ، وَالنَّاسُ بَنُو آدَمَ، وَخَلَقَ اللهُ آدَمَ مِنْ تُرَابٍ، قَالَ اللهُ: {يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللهِ أَتْقَاكُمْ إِنَّ اللهَ عَلِيمٌ خَبِيرٌ} [الحجرات: 13]».

The Prophet (may Allah's peace and blessings be upon him) delivered a speech on the day of the Conquest of Makkah, saying: O people, indeed Allah removed from you the arrogance and fanaticism of jāhiliyyah and the boastfulness about one's ancestors. People are of two types: Either a believer who is pious, righteous, and obedient to Allah Almighty - and this is honorable in the sight of Allah, even if he does not occupy high status among the people. Or a disbeliever who is wicked and wretched - and this is insignificant and worthless in the sight of Allah, even if he occupies a high status, strong position and authority. People are the children of Adam, and Allah created Adam from dust. Allah says: {O mankind, We have created you from a male and a female, and made you into nations and tribes so that you may recognize one another. Indeed, the most noble of you before Allah is the most righteous among you. Indeed, Allah is All-Knowing and all-aware.} [Surat al-Hujurāt: 13]"

• The Hadīth prohibits us from bragging about our lineages and reputation.

سنن الترمذي (5/ 309) (3270)، صحيح ابن حبان (9/ 137) (3828)، عون المعبود وحاشية ابن القيم (14/ 16)، النهاية في غريب الحديث والأثر (ص587).

عَنْ ‌الزُّبَيْرِ بْنِ الْعَوَّامِ قَالَ: لَمَّا نَزَلَتْ: {ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ} [التكاثر: 8]، قَالَ الزُّبَيْرُ: يَا رَسُولَ اللهِ، وَأَيُّ النَّعِيمِ نُسْأَلُ عَنْهُ، وَإِنَّمَا هُمَا الْأَسْوَدَانِ التَّمْرُ وَالْمَاءُ؟ قَالَ: «أَمَا إِنَّهُ سَيَكُونُ».

When the following verse was revealed: {Then on that Day, you will indeed be asked about your worldly pleasures} i.e., You will be asked about the gratitude you showed for the pleasures Allah has bestowed upon you - Az-Zubayr ibn al-‘Awwām (may Allah be pleased with him) said: O Messenger of Allah, which pleasures will we be asked about?! Only two blessings are not among the things that deserve to be asked about, namely dates and water! Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: Verily, you will be asked about the worldly pleasures despite the state you are in, for these two are great blessings from among the blessings of Allah Almighty.

• The Hadīth stresses the duty of showing gratitude to Allah Almighty for His blessings.
• Worldly pleasures are among the things a person will be asked about on the Day of Judgment, whether little or great.

سنن الترمذي (5/ 375) (3356)، سنن ابن ماجه (5/ 262) (4158)، شرح سنن ابن ماجه للسيوطي (ص: 307)، تحفة الأحوذي (9/203)، مرشد ذوي الحجا والحاجة إلى سنن ابن ماجه والقول المكتفى على سنن المصطفى (25/ 251).

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: لَمَّا نَزَلَتْ عَلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ {لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُمْ بِهِ اللهُ فَيَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ وَاللهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ} [البقرة: 284]، قَالَ: فَاشْتَدَّ ذَلِكَ عَلَى أَصْحَابِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَأَتَوْا رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثُمَّ بَرَكُوا عَلَى الرُّكَبِ، فَقَالُوا: أَيْ رَسُولَ اللهِ، كُلِّفْنَا مِنَ الأَعْمَالِ مَا نُطِيقُ، الصَّلَاةَ وَالصِّيَامَ وَالجِهَادَ وَالصَّدَقَةَ، وَقَدِ اُنْزِلَتْ عَلَيْكَ هَذِهِ الآيَةُ وَلَا نُطِيقُهَا، قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «أَتُرِيدُونَ أَنْ تَقُولُوا كَمَا قَالَ أَهْلُ الكِتَابَيْنِ مِنْ قَبْلِكُمْ سَمِعْنَا وَعَصَيْنَا؟ بَلْ قُولُوا: سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ المَصِيرُ»، قَالُوا: سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ المَصِيرُ، فَلَمَّا اقْتَرَأَهَا القَوْمُ، ذَلَّتْ بِهَا أَلْسِنَتُهُمْ، فَأَنْزَلَ اللهُ فِي إِثْرِهَا: {آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالمُؤْمِنُونَ كُلٌّ آمَنَ بِاللهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ وَقَالُوا سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ المَصِيرُ} [البقرة: 285]، فَلَمَّا فَعَلُوا ذَلِكَ نَسَخَهَا اللهُ تَعَالَى، فَأَنْزَلَ اللهُ عَزَّ وَجَلَّ: {لَا يُكَلِّفُ اللهُ نَفْسًا إِلَّا وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا} [البقرة: 286] " قَالَ: «نَعَمْ» {رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا} [البقرة: 286] قَالَ: «نَعَمْ» {رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ} [البقرة: 286] قَالَ: «نَعَمْ» {وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَى الْقَوْمِ الكَافِرِينَ} [البقرة: 286] قَالَ: «نَعَمْ».

When Allah Almighty revealed to His Prophet (ﷺ) His saying: {To Allah belongs all that is in the heavens and all that is on earth} in creation, ownership, control, and management. {Whether you reveal} show and declare {what is within yourselves} and in your hearts {or conceal it} and hide it in your hearts, {Allah will call you to account for it} on the Day of Judgment. {He forgives whom He wills} out of His grace and mercy {and punishes whom He wills} out of His justice, {for Allah is Most Capable of all things} and nothing is beyond His power. When the Companions heard this verse, it was hard on them, for it implied being held accountable even for the thoughts that pass through the heart. So they came to the Messenger of Allah (ﷺ) and knelt down on their knees, saying: O Messenger of Allah, we have been commanded with bodily acts of worship that we are able to perform—such as prayer, fasting, Jihad, and charity—but this verse has been revealed to you and we cannot bear it. The Prophet (ﷺ) said to them: Do you wish to say as the Jews and Christians said: {We hear and disobey}? Rather say: {We hear and obey. Grant us Your forgiveness, our Lord, and to You is the [final] destination.} The Companions obeyed the command of Allah and His Messenger and said: We hear and obey. Grant us Your forgiveness, our Lord, and to You is the [final] destination. When the Muslims spoke those words with their tongues and their hearts submitted to them, Allah revealed—as a commendation for the Prophet (ﷺ) and his Ummah—His saying: {The Messenger believes in what has been sent down to him from his Lord, as do the believers} and their tongues and hearts submitted to Allah's command. {All of them believe in Allah, His angels, His Books, and His messengers, [saying], “We make no distinction between any of His messengers.”} Rather, we believe in all of them. {And they say, “We hear} your words {and obey} Your command, and we seek {Your forgiveness, our Lord} and Your pardon, {and to You is the [final] destination”} and the return on the Day when the reckoning will take place. When they did that and said what they were commanded to say—openly declaring their willingness to hear and obey Allah's commands—Allah eased the burden upon this Ummah and abrogated that verse with His saying: {Allah does not burden any soul greater than it can bear} beyond its ability, strength, and effort. {For it is} the reward of {what it has earned} and performed of goodness, {and against it is} the punishment of {what it has incurred} of evil and sins. Thus, Allah does not hold anyone accountable for another's sin, nor for the whispers and passing thoughts within one's own self. {Our Lord, do not hold us accountable} and punish us {if we forget} and do not remember {or fall into error} and unintentionally deviate from what is right. So Allah responded to their supplication and said: Yes, I have done so. {Our Lord, do not place on us such a burden} hardship and load {as You have placed on those before us} from among the Children of Israel and others. So Allah responded to their supplication and said: Yes, I have done so. {Our Lord, do not burden us with that which we cannot bear} of duties, trials, or hardships beyond our strength. Allah said: Yes, I have done so. {Pardon us} and erase our sins, {forgive us} conceal them and overlook them, {and have mercy on us} through Your vast mercy. {You are our Protector} and Master, {so give us victory} by granting us steadfastness and triumph in battle and argument {over the disbelieving people} in fighting and striving against them. So Allah responded to their supplication and said: Yes, I have done so.

• A clarification of Allah's mercy toward this Ummah because of its Prophet (ﷺ)—the one about whom Allah said, in honoring his status: {We have not sent you [O Prophet] except as a mercy to the worlds.} [Surat al-Anbiyā’: 107]
• Affirming the abrogation in the Noble Qur’an, and that within it are verses that are still recited, yet their rulings have been abrogated and are no longer acted upon.
• The virtue of the Companions (may Allah be pleased with them) and their submission and obedience to the command of Allah, and their immediate compliance with the orders of His Messenger (ﷺ).
• The Prophet (ﷺ) was deeply concerned and fearful that his Ummah might follow the path of previous nations by rejecting the commands of Allah Almighty.
• It is obligatory to submit to the command of Allah Almighty and to beware of objecting to His command, for such objection resembles the behavior of the People of the Book.
• Highlighting the superiority of this nation over the previous nations, as they said to their prophets: We hear and disobey. But this nation said: We hear and obey.
• The virtue of this Ummah lies in Allah's mercy toward it—by removing hardship from it, answering its supplication not to be held accountable for forgetfulness or mistakes, lifting the burdens that were upon previous nations, and not charging it with what it cannot bear.
• Allah Almighty does not burden us with what we cannot bear, nor does He charge us with more than we can do. The passing thoughts and whispers that occur in our hearts do not harm us as long as we do not dwell upon them, feel content with them, or act upon them.
• Allah Almighty informed us of this supplication made by the Prophet (ﷺ) and the believers, and He placed it in His Book so that those who come after the Prophet (ﷺ) and his Companions (may Allah be pleased with them) would also recite it. Therefore, it is a supplication that should be memorized and frequently recited.

صحيح مسلم (1/ 115) (125). المفهم لما أشكل من تلخيص كتاب مسلم (1/ 336). البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج (3/ 547).

عَنْ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُما أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَفَاتِحُ الغَيْبِ خَمْسٌ، {إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنْزِلُ الغَيْثَ وَيَعْلَمُ مَا فِي الأَرْحَامِ وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدًا وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ}».

The unseen belongs to Allah alone; none knows it except Him. The Prophet (ﷺ) informed us that the keys and treasures of the unseen are five: First: None knows when the Hour will occur except Allah—this refers to the knowledge of the Hereafter, for the Day of Judgment is its beginning. And if the knowledge of its beginning is unknown, then all that follows it is even more hidden. Second: None knows when rain will come except Allah—this refers to matters of the higher world. Rain is mentioned specifically, even though there are apparent causes that may indicate its coming by custom and observation, yet these causes do not provide certainty or exact knowledge. Third: What is in the wombs—whether male or female, black or white, complete or defective, wretched or blessed, and the like. The womb was mentioned specifically because people often make assumptions about it based on customary signs, yet Allah denied that anyone truly knows its reality; and if this is the case for what is most observable, then what is beyond it is even more hidden and unknowable. Fourth: No one knows what will happen tomorrow except Allah—this refers to the events that occur within time and its unfolding happenings. The word “tomorrow” is mentioned specifically because it is the nearest of future times; so if no one truly knows what will occur in such a near time—despite possible signs or indications—then knowledge of what lies further ahead is even more beyond reach. Fifth: No soul knows in what land it will die—this refers to matters of the lower world. Although people generally die in their homelands, this is not always the case. Even if one dies in their own land, they do not know the exact spot where they will be buried, even if there is a graveyard of their ancestors. {Indeed, Allah is All-Knowing, All-Aware}—He encompasses all things, outward and inward, the hidden and the unseen, the secrets and the mysteries. Thus, this verse includes all types of the unseen and refutes every false claim to the knowledge of it.

• A clarification of the five treasures of the unseen, which none knows except Allah.
• As-Sindi said: His statement (the keys of the unseen are five)— these five are called the keys of the unseen because whoever possesses knowledge of these five, possesses knowledge of all the unseen. Thus, they are like the means by which the treasures of the unseen are unlocked.
• Ibn Hajar said: Ibn Abi Jamrah said: The term "keys" was used to make the meaning easier for the listener to grasp. Everything that is veiled from you is considered unseen to you, and access to what is behind a veil or barrier is usually through a door. When the door is locked, one needs a key to open it. So, if a person cannot even know where the key to what is hidden is kept, then how could he possibly know the unseen itself?
• Ibn Abi Jamrah said: The wisdom behind making them five is to indicate that all realms of existence are encompassed within them.
• Allah Almighty may reveal some aspects of the unseen to His messengers, out of His divine wisdom.
• The false claims of astrologers and soothsayers regarding their knowledge of the unseen are invalidated, for whoever claims to know anything of the unseen that Allah Almighty alone possesses has indeed belied Allah Almighty, His Messenger (ﷺ), and the Noble Qur’an.

صحيح البخاري (6/ 56) (4627). إرشاد الساري لشرح صحيح البخاري (7/ 118).

عَنْ أَنَسِ بْنِ مَالِكٍ رَضيَ اللهُ عنهُ قَالَ: لَمَّا نَزَلَتْ: {إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا لِيَغْفِرَ لَكَ اللهُ} إِلَى قَوْلِهِ {فَوْزًا عَظِيمًا} [الفتح: ١-٥] مَرْجِعَهُ مِنَ الْحُدَيْبِيَةِ، وَهُمْ يُخَالِطُهُمُ الْحُزْنُ وَالْكَآبَةُ، وَقَدْ نَحَرَ الْهَدْيَ بِالْحُدَيْبِيَةِ، فَقَالَ: «لَقَدْ أُنْزِلَتْ عَلَيَّ آيَةٌ هِيَ أَحَبُّ إِلَيَّ مِنَ الدُّنْيَا جَمِيعًا».

Anas ibn Mālik (may Allah be pleased with him) informed that when the following verses were revealed to the Messenger of Allah (may Allah's peace and blessings be upon him): {Indeed, We have given you [O Prophet] a clear conquest, so that Allah may forgive you your previous and future sins, complete His favor upon you, and guide you to a straight path, and so that Allah may help you with a mighty victory. It is He Who sent down tranquility into the hearts of the believers so that they may increase in faith along with their faith. To Allah belong the soldiers of the heavens and earth. And Allah is All-Knowing, All-Wise. So that He may admit the believing men and women to gardens under which rivers flow, abiding therein forever, and absolve them of their sins; that is a supreme triumph before Allah.} [Surat al-Fat'h: 1-5], as he was returning from Hudaybiyyah, and the Companions were overcome by sadness and depression as they were prevented from performing ‘Umrah due to the terms of the treaty, which they thought was not in favor of the Muslims, and they had slaughtered their sacrificial animals at Hudaybiyyah. The Prophet (may Allah's peace and blessings be upon him) said: Verily, a verse has been revealed to me that is more beloved to me than the entire world, then he recited it.

• Highlighting the greatness of Allah's blessing upon His Prophet Muhammad (may Allah's peace and blessings be upon him) through the great conquest achieved in the Treaty of Hudaybiyyah, as He said to him: {Indeed, We have given you [O Prophet] a clear conquest} the two verses.
• Highlighting the favor that Allah Almighty bestowed upon the Companions (may Allah be pleased with them) when they submitted to His command and obeyed, as Allah revealed for them His saying: {So that He may admit the believing men and women to gardens under which rivers flow...}.
• Clarifying the favor of Allah upon His Prophet and the believers by promising them the conquest and victory.
• As-Sa‘di said in his commentary on this verse: {Indeed, We have given you [O Prophet] a clear conquest} [Surat al-Fat'h 1]. This mentioned conquest refers to the Treaty of Hudaybiyyah, when the polytheists prevented the Messenger of Allah (may Allah's peace and blessings be upon him) from performing the ‘Umrah. After a lengthy process, the final agreement was that the Messenger of Allah (may Allah's peace and blessings be upon him) would enter into a treaty with them to stop the war between them for ten years and would perform ‘Umrah the following year. Additionally, anyone wishing to join the covenant of Quraysh and their alliance could do so, and anyone wishing to join the Prophet's covenant and contract could do so. As a result, when people were secure with one another, the scope of the call to the religion of Allah Almighty expanded. Every believer, regardless of his location in those regions, was able to practice his faith. Those who were eager to learn the truth of Islam were able to do so, and during this period, people embraced Islam in large numbers. Therefore, Allah referred to it as a "conquest" and described it as a "clear conquest," i.e., evident and apparent. This is because the goal of conquering the polytheists' countries was to honor the religion of Allah and secure the Muslims' victory, which was achieved through this conquest.

صحيح مسلم (3/ 1413) (1786). تفسير القرطبي (16/ 259-265). البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج (31/ 234).