Ibn Majah

Benefits and Issues:
➊ The time of breaking the fast is a time when supplications are accepted; therefore, at this moment, it is appropriate to supplicate for goodness, blessings, and the fulfillment of needs for oneself and one’s family.

➋ It is extremely necessary to avoid oppression. The Prophet (sallallahu alayhi wa sallam) said: “Oppression will become darknesses on the Day of Resurrection.” (Sahih al-Bukhari, al-Mazalim, Chapter: Oppression will be darknesses on the Day of Resurrection, Hadith: 2447)

➌ The supplication of the oppressed refers either to supplicating against the oppressor or to supplicating to Allah for deliverance from oppression.

➍ The cloud referred to is the one mentioned in this noble verse:

“And the Day when the sky will split open with clouds, and the angels will be sent down in successive descent.” (Al-Furqan, 25:25)

Explanation:
1:
The meaning is that every human being commits sins, but those people are more beloved to Allah who, after committing a sin, do not persist in it; rather, they repent and seek forgiveness, and they supplicate and express humility before Allah with their sins. This absolutely does not mean that Allah likes the commission of sin; rather, the purpose of this hadith is to clarify the importance of repentance and seeking forgiveness.

Note:
(The author has declared this chain to be weak and disconnected. In the chain, Ziyad al-Tai is a majhool (unknown) narrator, who has narrated from Abu Hurairah in a mursal (disconnected) manner, meaning there is a break in the chain, as the author has explicitly stated. Then he mentioned the narration of Abu Mudillah, who is a weak narrator. However, most of the phrases of the hadith are established. Hafiz Ibn Hajar has called Abu Mudillah, the freed slave of Aisha, maqbool (acceptable). The phrase in the hadith "mimma khalaqa al-khalq" is weak due to the absence of a supporting narration. Likewise, the phrase "thalath la turadd... to the end of the hadith" is also weak (Da‘if al-Jami‘ 2592, al-Da‘ifah 1359). However, the first phrase of the hadith is authentic, which is narrated from Hanzalah al-Usaydi in Sahih Muslim (al-Tawbah: 2/2749), Tirmidhi (2514, 2452), Ibn Majah (4236), and Musnad Ahmad (4/187, 346). As for the second phrase "walaw lam tuthnibu," al-Albani has traced it through various routes and authenticated it (al-Sahihah nos. 967, 968, 969, 970, 1950, 1951, 1965). The phrase "and Paradise is built of bricks... and their youth will never fade" is also hasan (good) (al-Siraj al-Munir 8083).

Note:
(The narration with the wording "al-imam al-‘adil" is weak,
and with the wording "al-musafir" it is authentic.
In the chain, Abu Madlah, the freed slave of Aisha, is a majhul (unknown) narrator.
Furthermore, this hadith contradicts the authentic narration of Abu Hurairah in which the wording is "al-musafir."
See: al-Da‘ifah no. 1358,
and al-Sahihah no. 596.)

Benefit:
From this hadith, it is established that the states of the hearts keep changing, and it is also understood from this that faith (iman) increases and decreases. A person should always remain in a good environment so that his heart remains filled with the sweetness of faith.

It is also understood from this hadith that whoever always remains with faith and speaks good words, the angels also like him. And from this hadith, it is also established that gold, silver, and musk are very valuable things.

This hadith also shows that one should gather in assemblies to understand and explain religious matters.