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| 2 Hadiths

Hadith
843
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The poor came to the Prophet (blessings and peace of Allah be upon him) and said: The wealthy have taken the high levels in Paradise and eternal bliss. They pray as we pray, and they fast as we fast, but they have surplus wealth that enables them to perform Hajj and ‘umrah, and to go for jihad, and give charity. He said: “Shall I not tell you of something which, if you adhere to it, you will catch up with those who went ahead of you, and no one after you will be able to catch up with you, and you will be the best of those who are around you, except one who does likewise? Glorify Allah (tasbih), praise Him (tahmid) and magnify Him (takbir) thirty-three times after every prayer.” We differed among ourselves. Some of us said that this means glorifying Allah thirty-three times, praising Him  thirty-three times and magnifying Him thirty-four times. So I went back to him and he said: “You should say Subhan Allahwa al-hamduLillahwa Allahu akbar, until you have said the entire sentence thirty-three times.”.

Commentary : The Sahabah (may Allah be pleased with them) were the keenest of people to do righteous deeds and seek reward for them, and to do that which would raise them in status and enable them to attain the pleasure of Allah (may He be glorified and exalted).
In this hadith, we see one example of this keenness, as Abu Hurayrah (may Allah be pleased with him) narrates that the poor Muslims came to the Prophet (blessings and peace of Allah be upon him) and said: Those who have much wealth have taken the high and lofty levels in Paradise, and attained everlasting bliss. That is because they pray as we pray, both obligatory and supererogatory prayers, and they fast as we fast. Based on that, their prayer and fasting are like ours, so we and they are equal in reward. But they have surplus wealth, meaning that they have extra money, with which they perform Hajj and ‘umrah, go for jihad, and give in charity. So the Prophet (blessings and peace of Allah be upon him) told him of something by means of which they could make up for this shortcoming, as he said: Shall I not tell you and inform you of something which, if you adhere to it, you will catch up with those who went ahead of you to the high levels in Paradise, so you will be equal to them in position and virtue, and no one who comes after you will catch up with you in virtue who does not do this deed, and you will be the best of those around you, except for one who does likewise; perhaps he will be better than you or like you. It was said that what the poor wanted was to attain high levels in Paradise and everlasting bliss as well; they did not mean that the wealthy should never have an advantage over them, because if the wealthy also do this action, they will still have an advantage over them.
Then the Prophet (blessings and peace of Allah be upon him) told them to glorify Allah, praise Him and magnify Him following every obligatory prayer, thirty-three times. The apparent meaning of the words “we differed among ourselves” is that Abu Hurayrah (may Allah be pleased with him) said that, as is also the case with regard to the phrase “so I went back to him”; and the one to whom Abu Hurayrah went back was the Prophet (listings and peace of Allah be upon him). Based on that, this difference of opinion happened among the Sahabah. But in a report narrated by Muslim, it says: Sumayy – the one who narrated the hadith from Abu Salih – said: I narrated this hadith to one of my family, and he said: You have misunderstood it. Rather he said: “Glorify Allah thirty-three times, praise Allah thirty-three times, and magnify Allah thirty-three times.” So I went back to Abu Salih and told him that, then he took me by the hand and said: Allahu akbar wasubhan Allah wa’l-hamduLillah; Allahu akbarwasubhan Allah wa’l-hamduLillah – until you have said this entire sentence thirty-three times. One of us said: We glorify Allah thirty-three times, and we praise Him thirty-three times, and we magnify Him thirty-four times.
So I went back to him and he said: You should say Subhan Allahwa’l-hamduLillahwa Allahu akbar, until you have said the whole sentence thirty-three times. This indicates that Sumayy is the one who went back to Abu Salih, and that the one who disagreed with him was one of his family.
This hadith highlights the virtue of tasbih and all other dhikrs, especially after the prayer.
It also highlights the virtue of charity and the greatness of the reward for it..

845
It was narrated that Samurah ibn Jundab said: When the Prophet (blessings and peace of Allah be upon him) had prayed a prayer, he turned to face us..

Commentary : The Messenger of Allah (blessings and peace of Allah be upon him) is the best example for the believers in all his words and deeds. The Sahabah (may Allah be pleased with them) were keen to follow his guidance in all things, and to transmit it to those who came after them.
In this hadith, Samurah ibn Jundab (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) would turn to face the people after the prayer. The wisdom behind the Prophet’s turning to face the people is that he did that instead of leaving the place where he had prayed, because by standing up, he would indicate to the people that he had finished praying, and if the imam remains in his place (without turning around), that could confuse newcomers, and some people might think that the prayer had not yet ended. And it was said that the reason why he turned to face the congregation was to teach them what they needed to know. Based on that, this action is only for those who are in a position like his, and should be done for the purpose of teaching and exhorting the people, as some versions of the same report state that the Prophet (blessings and peace of Allah be upon him) addressed the people and exhorted them. And there are other views..

846
It was narrated from Zayd ibn Khalid al-Juhani that he said: The Messenger of Allah (blessings and peace of Allah be upon him) led us in praying Fajr in al-Hudaybiyyah after it had rained during the night. When he finished praying, he turned to face the people and said: “Do you know what your Lord said?” They said: Allah and His Messenger know best. He said: “This morning, some of My slaves became believers in Me and some became disbelievers. As for the one who said, We got rain by the grace and mercy of Allah, such a one is a believer in Me and a disbeliever in the heavenly bodies. As for the one who said, We got rain by virtue of the position of the moon, such a one is a disbeliever in Me and a believer in the heavenly bodies.”.

Commentary : During the Jahiliyyah, the people believed that the stars and other heavenly bodies could bring about rainfall in a real sense. The Prophet (blessings and peace of Allah be upon him) was keen to bring his ummah forth from Jahiliyyah (the time of ignorance), with all that it entailed of the evils and sins of shirk, to Islam and its teachings, with all that they contain of goodness and Tawhid (affirmation of the oneness of Allah).
In this hadith, Zayd ibn Khalid al-Juhani (may Allah have mercy on him) narrates that the Messenger of Allah (blessings and peace of Allah be upon him) prayed Fajr at al-Hudaybiyyah – which is a village near Makkah; it is called al-Hudaybiyyah after the name of a well in the village – after it had rained at night. When the Prophet (blessings and peace of Allah be upon him) said the taslim at the end of the prayer, he turned to face the people and asked them: Do you know what your Lord (may He be glorified and exalted) said? They replied: Allah and His Messenger know best. This is an example of the good manners of the Sahabah (may Allah be pleased with them), as they referred the matter to Allah (may He be glorified and exalted) and to His Messenger (blessings and peace of Allah be upon him). He said: Allah (may He be exalted) said: “This morning, some of My slaves became believers in Me and some became disbelievers.” What is meant is that with regard to the falling of rain, the people fell into two categories: a category who believed in Allah (may He be exalted) and did not associate anything with Him, and a category who disbelieved in the oneness of Allah (may He be exalted). As for the one who said, We got rain by the grace and mercy of Allah, he attributed the falling of rain to Allah (may He be exalted); such a one is a believer in the oneness of Allah, and a disbeliever in the heavenly bodies. As for the one who said, We got rain by virtue of the position of the moon, such a one is a disbeliever in Allah and a believer in the heavenly bodies. Hence the one who attributes rainfall and other natural phenomena to the movement and the rising and setting of heavenly bodies, believing that it is the heavenly bodies that are the real cause of those events, is a mushrik (polytheist) and a disbeliever in Tawhid al-Rububiyyah (the oneness of divine Lordship). That does not apply to the one who means, when he says that, that Allah (may He be glorified and exalted) has made the position of the moon a sign of imminent rain, or the time for rain, or a cause of it. Such a person is a believer, not a disbeliever, but at the same time he must understand that the fall of rain happens by the wisdom, mercy and might of Allah (may He be exalted), and not by means of anything else, because sometimes rain may fall at the time of a certain position of the moon, and sometimes it may not be connected to that; rather it happens however Allah wills, and there is no god worthy of worship except Him. What is best for every believer is to say what the Prophet (blessings and peace of Allah be upon him) taught us: “We got rain by the grace and mercy of Allah.”
In this hadith, we see that the imam may pose a question to his companions in order to prompt them to reflect on the subtleties of an issue.
It also indicates that the imam may turn to face the congregation after the prayer..

848
It was narrated that Nafi‘ said: Ibn ‘Umar would pray [supererogatory prayers] in the same place where he had prayed the obligatory [Sunnah] prayer, and al-Qasim also did that..

Commentary : ‘Abdullah ibn ‘Umar was one of the keenest of the Sahabah to follow the practice of the Prophet (blessings and peace of Allah be upon him), to the extent that he would strive to find out about the actions and words of the Prophet (blessings and peace of Allah be upon him).
In this report, Nafi‘, the freed slave of ‘Abdullah ibn ‘Umar, narrates that Ibn ‘Umar (may Allah be pleased with him) used to offer the supererogatory [Sunnah]prayer in the same place in which he had offered the obligatory prayer, without moving from that spot. Al-Qasim ibn Muhammad ibn Abi Bakr al-Siddiq, who was one of the seven fuqaha’ of Madinah,also did that; he would offer the supererogatory [Sunnah] prayer in the same place in which he had offered the obligatory prayer. This was also the view of Ibn ‘Umar (may Allah be pleased with him) and those who followed him. It was said with regard to this action of Ibn ‘Umar that he did not do that if he was leading the prayer; rather he would do it when he was praying behind an imam.
In Sahih Muslimit is narrated from ‘Amr ibn ‘Ata’ (may Allah have mercy on him) that Nafi‘ ibn Jubayr sent him to al-Sa’ib ibn UkhtiNamir to ask him about something that Mu‘awiyah saw him doing in the prayer. He said: Yes, I prayed Jumu‘ah with him in al-Maqsurah, and when the imam said the taslim, I stood up in the same place and prayed [the supererogatory prayer]. When he came in, he sent for me and said: Do not do what you did again; when you have prayed Jumu‘ah, do not connect another prayer to it until you have spoken or moved, for the Messenger of Allah (blessings and peace of Allah be upon him) instructed us to do that, not to connect another prayer [to Jumu‘ah prayer by offering it immediately after the first prayer] until we had spoken or moved. This indicates that the worshipper should move from his spot if he wants to offer a supererogatory prayer after an obligatory prayer..

849
It was narrated from Umm Salamah that when the Prophet (blessings and peace of Allah be upon him) said the taslim, he would stay in his spot for a little while. Ibn Shihab said: I think, and Allah knows best, that he did that so that the women who wanted to exit the mosque could leave..

Commentary : The Prophet (blessings and peace of Allah be upon him) was very keen that women should not mix with men, and he would take measures to prevent them mixing with men.
In this hadith, Umm Salamah (may Allah be pleased with her) narrates that when the Prophet (blessings and peace of Allah be upon him) said the taslim at the end of the prayer, he would stay in his spot for a little while. It was said that he (blessings and peace of Allah be upon him) used to stay there for a little while so that the women could leave first, then he and the men with him would get up, because of a report narrated by al-Bukhari which says that when the Messenger of Allah (blessings and peace of Allah be upon him) said the taslim, the women would get up when he finished the taslim, whilst he would remain for a little while before getting up. This was so that the women could exit the mosque and leave, before the men started leaving, lest some of the men who were leaving after prayer come in close contact with the women. All of this was by way of barring means that could lead to evil, and keeping men and women separated for fear of fitnah (temptation).
In congregational prayers, the women’s rows were at the back, with the children’s rows in front of them, and in front of the children were the men’s rows, behind the Prophet (blessings and peace of Allah be upon him).
This hadith indicates that the imam should pay attention to the circumstances of those praying behind him, and he should take measures to avoid any situation that could lead to impropriety.
It indicates that one should avoid being in any dubious situation in which one could be accused of mischief.
It indicates that men should not mix with non-mahram women in the streets, let alone in houses..

851
It was narrated that ‘Uqbah said: I prayed ‘Asr behind the Prophet (blessings and peace of Allah be upon him) in Madinah. He said the taslim, then he got up quickly, stepping over the necks of the people, until he reached one of the apartments of his wives. The people were alarmed at his haste, then he came out to them and saw that they were astonished at his haste, so he said: “I remembered some gold that we had, and I did not like it to distract [or detain] me, so I issued orders for it to be distributed.”.

Commentary : The best is for the Muslim to hasten to carry out obligatory duties and any obligations that he has, especially with regard to the rights of other people. The Messenger of Allah (blessings and peace of Allah be upon him) is the best example of that.
‘Uqbah ibn al-Harith (may Allah be pleased with him) narrated that he prayed ‘Asr behind the Prophet (blessings and peace of Allah be upon him) in Madinah. He said the taslim, then he got up quickly and stepped over the people’s necks until he reached one of the apartments of his wives. Then he noticed that they were confused by what he had done, so he explained to them the reason for that. He said: I remembered some gold that we had, meaning that there was some gold in my house, and I did not like it to distract me, meaning I did not like it to occupy my thoughts and distract me from turning to Allah (may He be exalted), or I did not want to be detained because of it on the Day of Resurrection, so I went and got it so that I could issue instructions that it be distributed.
This hadith indicates that if someone keeps charity that should be given to the [poor] Muslims, whether it is a bequest or zakah and the like, there is the fear that he may be detained because of it on the Day of Resurrection.
It indicates that one should hasten to do acts of worship and good deeds that may bring one closer to Allah.
It highlights the virtue of hastening to deliver charity, and warns against delaying that.
It indicates that it is permissible for the imam to leave before the people, after saying the taslim, so long as that will not harm the people.
It indicates that it is permissible to step over people if there is no choice but to do so..

852
It was narrated that al-Aswad said: ‘Abdullah said: None of you should give the Shaytan any share of his prayer, thinking that he cannot exit [after the prayer] except to his right. I saw the Prophet (blessings and peace of Allah be upon him) often exiting to his left. .

Commentary : The Muslim should not let the Shaytan have any control over him, or let him cause him to become confused about his worship to the extent that he thinks that what is recommended is obligatory, and the like. In this hadith, Ibn Mas‘ud (may Allah be pleased with him) advises his companions not to give the Shaytan any share of their prayer. That was because they used to see the Prophet (blessings and peace of Allah be upon him), after he got up following prayer, leaving to the right, so they thought that leaving to the right was obligatory, and that leaving to the left was not permissible. So Ibn Mas‘ud (may Allah be pleased with him) wanted to make it clear to them that there was nothing wrong with leaving to the left, and that  on many occasions he saw the Prophet (blessings and peace of Allah be upon him) leaving to his left after the prayer. That was because Ibn Mas‘ud feared that this would become something that had to be done in this manner and it would be thought that nothing else was permissible. The Prophet (blessings and peace of Allah be upon him) used to leave to the right in most cases because he liked to start with the right-hand side in all his affairs.
This hadith indicates that leaving to the right and the left are both permissible, and there is nothing wrong with either of them..

853
It was narrated from Ibn ‘Umar (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said during the Khaybar campaign: “Whoever has eaten from this plant – meaning garlic – let him not approach our mosque.”.

Commentary : Islam is a religion of refinement and good manners in various aspects of life. One example of that is the attention that it pays to cleanliness and good smells, and consideration for the rights and feelings of others, as they have the right over another Muslim to find him looking good and smelling good.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that during the Khaybar campaign, which took place in 7 AH between the Muslims and the Jews – and Khaybar is a town located approximately 173 km north of Madinah, on the road to Syria – the Prophet (blessings and peace of Allah be upon him) instructed his companions (may Allah be pleased with them) that whoever had eaten garlic should not approach the mosque. What is meant is that he should not attend the prayers in congregation, lest he cause annoyance and offence to other worshippers, let alone the angels. This applied to those who had eaten garlic raw; as for those who ate it after cooking it with fire, this ruling did not apply to them, because the smell had disappeared. There is a report narrated by Muslim according to which ‘Umar ibn al-Khattab (may Allah be pleased with him) said: O people, you eat two plants which I think are nothing butbad (khabith), namely onions and garlic. I saw the Messenger of Allah (blessings and peace of Allah be upon him), when he noticed the smell of these things coming from a man in the mosque, he would issue instructions that he be taken out to al-Baqi‘. So whoever wants to eat them, let him cook them to death.
The reason why the Prophet (blessings and peace of Allah be upon him) forbade that at Khaybar is mentioned in a report narrated in Sahih Muslim from Abu Sa‘id al-Khudri (may Allah be pleased with him), who said: No sooner had Khaybar been conquered but we, the companions of the Messenger of Allah (blessings and peace of Allah be upon him) began to eat garlic, because the people were hungry, and we ate a large amount of it. Then we went to the mosque, and the Messenger of Allah (blessings and peace of Allah be upon him) noticed the smell, so he said: “Whoever has eaten anything of this evil plant, let him not come near us in the mosque.” The people said: It has been prohibited, it has been prohibited. News of that reached the Prophet (blessings and peace of Allah be upon him), so he said: “O people, it is not for me to prohibit something that Allah has permitted to me, but it is a plant of which I hate the smell.”
By analogy, we may say that this also applies to gatherings for prayers that are held in places other than the mosque, such as the places in which the Eid prayer and funeral prayer are held, and other gatherings for worship, as well as gatherings for seeking knowledge, dhikr, weddings and the like. But this does not apply to markets and similar places. Included with garlic are onions and leeks, and any other kinds of food and other things that have an unpleasant smell. We may add to that anyone who has halitosis (bad breath) or unpleasant odours coming from wounds.
This hadith indicates that it is enjoined to show good manners when attendingplaces where people pray, by making sure to refrain from anything of which the smell could be offensive..

855
Jabir ibn ‘Abdillah claimed that the Prophet (blessings and peace of Allah be upon him) said: “Whoever has eaten garlic or onions, let him keep away from us – or: let him keep away from our mosque – and let him stay at home.” A pot containing vegetables was brought to the Prophet (blessings and peace of Allah be upon him), and he noticed a smell coming from it. He asked about it, and was told what kind of vegetables were in it. Then he said: “Pass it on,” referring to one of his companions who was with him. When the Prophet (blessings and peace of Allah be upon him) saw that he was reluctant to eat it, he said: “Eat, for I converse with one with whom you do not converse.”.

Commentary : Making sure to maintain cleanliness and a good smell is indicative of sound human nature and religious commitment. The Prophet (blessings and peace of Allah be upon him) was a good example with regard to cleanliness in terms of personal hygiene, in his actions and in what he instructed others to do.
In this hadith, the Prophet (blessings and peace of Allah be upon him) advises the one who has eaten garlic or onions to keep away from the mosque and stay at home, so that he will not annoy his brethren who are attending the prayer in congregation with the smell of garlic and onions. Garlic and onions are foods that are permissible in principle; this prohibition only applies to attending the mosque, not to eating garlic, onions and similar foods. This is indicated by the fact that a pot was brought to the Prophet (blessings and peace of Allah be upon him) in which there were vegetables, and when he noticed a smell coming from it and was told what was in it, he passed it on to one of his companions so that he could eat from it. The Sahabi mentioned in the hadith is Abu Ayyub al-Ansari (may Allah be pleased with him). When Abu Ayyub (may Allah be pleased with him) saw that the Prophet (blessings and peace of Allah be upon him) had not eaten from it, he did not want to eat either. When the Prophet (blessings and peace of Allah be upon him) saw that he was reluctant to eat it, he said to him: “Eat, for I converse with one with whom you do not converse” – referring to the angels of revelation, for the Prophet (blessings and peace of Allah be upon him) would refrain from anything that had a bad smell, because he was expecting the angels and the revelation to come at any time.
It was said that this hadith was quoted as evidence that eating these things is a valid excuse for not attending prayer in congregation. However, it may be said that this wording is by way of deterring people from eating these things, and that should not be taken as meaning that eating it is an excuse for not going to the mosque, unless there is a compelling reason for eating them, and that is unlikely, because the Prophet (blessings and peace of Allah be upon him) passed it on to one of his companions. This proves that what he said was not by way of deterring people from eating these things.
In this hadith, the Prophet (blessings and peace of Allah be upon him) forbade causing annoyance and offence to other Muslims. .

857
It was narrated that al-Sha‘bi said: Someone who passed by an isolated grave with the Prophet (blessings and peace of Allah be upon him) told me that he stood to lead them in prayer, and they formed rows behind him. I said: O Abu ‘Amr, who narrated that to you? He said: Ibn ‘Abbas. .

Commentary : The funeral prayer is a right that the Muslim has over his fellow Muslims; it includes offering supplication for the deceased, seeking forgiveness for him and praying for mercy.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) passed by an isolated grave, meaning a grave that was far away from other graves. Those of his companions who were with him formed rows behind him, and he led them in offering the funeral prayer.
The one who said in the hadith, “I said: O Abu ‘Amr, who narrated that to you?” was Sulayman al-Shaybani. Abu ‘Amr is al-Sha‘bi, who narrated the report from ‘Abdullah ibn ‘Abbas (may Allah be pleased with him).
This hadith indicates that it is permissible to offer the funeral prayer for the deceased after he has been buried in the grave.
It also indicates that the Sunnah in the funeral prayer is to form rows, as in all other prayers, and the imam should stand in front of them..

866
It was narrated from Hind bint al-Harith that Umm Salamah, the wife of the Prophet (blessings and peace of Allah be upon him) told her that at the time of the Messenger of Allah (blessings and peace of Allah be upon him), when the women said the taslim at the end of the obligatory prayer, they would get up [to leave the mosque], and the Messenger of Allah (blessings and peace of Allah be upon him) and the men who had prayed with him would stay where they were for as long as Allah willed. Then when the Messenger of Allah (blessings and peace of Allah be upon him) got up, the men would get up too..

Commentary : The Prophet (blessings and peace of Allah be upon him) was very keen that women should not mix with men even in the mosque, and the entire community adhered to this refined Islamic etiquette. Umm Salamah, the wife of the Prophet (blessings and peace of Allah be upon him) narrates that at the time of the Messenger of Allah (blessings and peace of Allah be upon him), when the women said the taslim at the end of the obligatory prayer, they would get up [to leave the mosque], and the Messenger of Allah (blessings and peace of Allah be upon him) would remain in his place after they got up. The men who had prayed with him would also remain for as long as Allah willed, then when the Messenger of Allah (blessings and peace of Allah be upon him) got up, the men also got up. This was lest the men mix with the women.
In congregational prayers, the women’s rows were at the back, with the children’s rows in front of them, and in front of the children were the men’s rows, behind the Prophet (blessings and peace of Allah be upon him).
This hadith indicates that the imam should pay attention to the circumstances of those praying behind him, and he should take measures to avoid any situation that could lead to impropriety.
It indicates that one should avoid being in any dubious situation in which one could be accused of mischief.
It indicates that men should not mix with non-mahram women in the streets, let alone in houses..

869
It was narrated that ‘A’ishah said: If the Messenger of Allah (blessings and peace of Allah be upon him) knew of how women have begun to conduct themselves, he would have prevented them [from going to the mosques] as the women of the Children of Israel were prevented. I said to ‘Amrah: Were they prevented? She said: Yes..

Commentary : Islam has permitted women to go out and attend Jumu‘ah prayer and prayers in congregation in the mosques, on condition that no fitnah (temptation) or mischief be caused by their going out.
In this hadith, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) narrates that if the Messenger of Allah (blessings and peace of Allah be upon him) had seen how the situation of women changed and how they began to beautify themselves and wear perfume when going out to the mosque, or how little they cared about what is required of modesty, decency and the like, he would have forbidden them to go out, so as to ward off fitnah and mischief, just as the women of the Children of Israel were forbidden to go out to pray. It may be that their law did not allow them to go out, or it may be that they were forbidden after having been permitted, or something else may be the case. The one who asks in the hadith “Were they prevented?”is Yahya ibn Sa‘id al-Ansari. He asked ‘Amrah bint ‘Abd al-Rahman, who narrated the hadith from ‘A’ishah (may Allah be pleased with her), whether the women of the Children of Israel were forbidden to go out.
There are rulings which apply specifically to women when attending prayers in the mosques, how they should go out, and what they should look like, interms of modesty, adornment, covering, and avoiding dubious situations.Any acts of worship which must be done in accordance with Islamic guidelines. This does not mean that a woman should not be very clean and pure when going out of her house in general terms, but she should not have any fragrance or anything in her appearance that could attract the attention of men.
This hadith indicates that anything that may lead to impropriety is forbidden, and precautions must be taken against such things..

871
It was narrated that Anas ibn Malik (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) prayed in the house of Umm Sulaym. An orphan and I stood behind him, and Umm Sulaym stood behind us..

Commentary : The Messenger of Allah (blessings and peace of Allah be upon him) sometimes prayed in the houses of his companions, for the purpose of teaching and so that they might seek blessing (barakah) from his visit.
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that the Messenger of Allah (blessings and peace of Allah be upon him) prayed in the house of Umm Sulaym (may Allah be pleased with her), who was the mother of Anas ibn Malik (may Allah be pleased with him). Anas and an orphan boy – whose name was Damrah or Dumayrah ibn Sa‘d al-Himyari, or something else – stood behind him, and Umm Sulaym (may Allah be pleased with her) stood on her own behind the row in which Anas and the orphan boy stood. This hadith explains where women should stand when offering a congregational prayer with men; they should stand behind the men’s rows, because the issue of women is based on concealment and covering, so as to protect them and protect society; their standing behind the man is more covering for them and is more effective in barring means that could lead to mischief, because there is the fear that men may be tempted by them and distracted from focusing on the prayer and being sincere and mindful, because of what they have of a natural inclination towards women, aswomen look attractive to men and that takes precedence over all their other desires..

873
It was narrated from ‘A’ishah (may Allah be pleased with her) that the Messenger of Allah (blessings and peace of Allah be upon him) would pray Fajr when it was still dark, and the believing women could leave when they would not be recognized – or they would not recognize one another – because it was so dark..

Commentary : Islam enjoins women to cover their bodies, and to wear hijab and loose garments that do not show the body or show its shape.
In this hadith, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) narrates that the Prophet (blessings and peace of Allah be upon him) used to pray Fajr when it was still dark. What is meant is the darkness at the end of the night, after dawn has broken. This is a metaphor which indicates that the Prophet (blessings and peace of Allah be upon him) used to pray Fajr at the beginning of its time.
The women would leave and would not be recognized because it was so dark. This means that the women would hasten to leave the mosque after the prayer had finished, when it was still dark, so they would not be recognized because of the darkness. After hijab was enjoined, the women of the Sahabah (may Allah be pleased with them)  adhered to it and did not show anything of their adornment except what Allah had permitted.
This hadith indicates that it is permissible for women to go out and pray in the mosques..

877
It was narrated from ‘Abdullah ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “If one of you wants to come to Jumu‘ah, let him do ghusl.”.

Commentary : Keenness to be clean and smell good is one of the good manners and characteristics that the Muslim learns from his religion. This becomes more important when meeting people and sitting with them, especially in the case of Jumu‘ah and prayers in congregation. In this hadith, the Messenger of Allah (blessings and peace of Allah be upon him) enjoins doing ghusl on Fridays. So if the Muslim wants to go to the mosque to pray Jumu‘ah, he should do ghusl and wash his entire body, as he does in ghusl in the case of janabah. The purpose of this is to clean himself and to remove any unpleasant smells, lest he annoy or offend other attendees.
This is part of the etiquette of attending the mosque and prayers in congregation. This is advice from the Prophet (blessings and peace of Allah be upon him) to do what is most appropriate and best on such occasions..

49
Tareq ibn Shehab narrated, “Marwan was the first one to deliver a sermon before the Eid prayer. A man stood up and said, ‘Prayer should precede sermon.’ He (Marwan) said, ‘It has been done away with.’ Abu Saeed remarked, ‘This man has performed what he should do. I heard the Messenger of Allah ﷺ saying, ‘Whoever among you sees something abominable should modify it with his hand, if he is not able to do it, then (he should modify it) with his tongue, and if he is not able to do it, then (he should modify it) with his heart, which is the least level of faith.’”.

Commentary : Allah honors and prefers the Muslim nation to other nations, for it enjoins goodness, forbids evil, and gently advises people, the qualities that transform any society into a virtuous one. This hadith related that the first person who delivered the Eid speech before performing the prayer was Marwan ibn Al-Hakam, the governor of Medina assigned by Caliph Muawiyah ibn Abi Sufian. He became the caliph in the year of 64 after Prophetic immigration. It was mistakenly narrated that the first person did that was Omar, Othman, Muawiyah, or Abdullah ibn Az-Zubeir. On the contrary, it was proven that the Prophet ﷺ and his four Caliphs used to pray before delivering the Eid speech as Ibn Abbas narrated in the two Sahihs, “I witnessed the Eid with the Messenger of Allah, Abu Bakr, Omar, and Othman. They all prayed before the speech." In the narration of Bukhari, Marwan mentioned why he did that. He said, "People do not sit to listen to our speech after the prayer, so I delivered it before the prayer." Most of the people used to leave after the prayer and only some listened to Marwan's speech. He may have done that thinking that it was something in which he could follow his own opinion. Once he changed the Prophet's tradition, one of the attendees came and denounced his behavior. That person may have been Abu Masoud as in Imam Abderazzaq's narration but it was narrated in Sahih Bukhari that he was Abu Saeed himself, this hadith's narrator. Perhaps, this situation happened more than once and that every time Marwan was contradicted by someone. On the other hand, if it happened once, it would be possible that Abu Saeed first denounced Marwan's behavior, as in Bukhari's narration, then Abu Masoud. Marwan's response, "It has been done away with" may mean that: (1) People used to leave, for they were in a hurry, or (2) He left the proven tradition of praying before delivering the speech on purpose. Abu Saeed approved the man’s denouncing Marwan and said, "This man has performed what he should do." He denounced the evil with his tongue, for he could not change the ruler's behavior by his hands. Then Abu Saeed narrated the Prophet's hadith. The hadith states that if a person sees something evil and corrupting, he has to change it with his hand provided that his knowledge and ability. If he cannot change it with his hands, he has to wisely and kindly remind people about its prohibition. Changing the reality may be achieved by gentleness and wisdom away from swords. If he is unable to change it by word or tongue, he has to denounce it with his heart and resolve that if he were able to remove it, he would do it. Denouncing evil with one's heart is the lowest reaction that a believer has to bring, so the Prophet ﷺ said as in Ibn Masoud's narration in Sahih Muslim, "Beyond that, there is no faith even as the extent of a mustard seed." This hadith shows that there are two conditions of the obligation of enjoining the good and forbidding the evil: (1) Knowledge of whether that action is good or evil, for the ignorant person cannot determine that, and (2) The ability to do so, for it is enough for the unable person to hate the evil with his heart. Abu Saeed's comment confirmed that Marwarn was the first one to display that behavior, for if the Prophet ﷺ or his companions showed that behavior, Abu Saeed would not call it evil as in his comment. Moreover, Abu Saeed held Marwan to prevent him from delivering the speech but the latter insisted on doing so. This hadith contains the following benefits: (1) It urges us to gradually enjoin the goodness and forbid the evil, each based on his ability, (2) It confirms the legitimacy of opposing rulers' behavior if they accept advice in public and this does not lead to another evil, (3) It clarifies that denouncing evil is a part of faith, (4) It shows that one's faith is subject to increase and decrease, (5) It stresses that Islam's rites cannot be changed or reordered. Once rulers try to do so, they have to be opposed as long as a person is able to do so and his denouncing will not lead to a greater evil..

50
Abdullah ibn Masoud narrated that the Messenger of Allah ﷺ said, “Allah has not sent a prophet to a nation before me but he (a prophet) had disciples and companions following his way and obeying his command. Afterward, there came successors who said what they did not practice and practiced what they were not commanded to do. Whoever strove against them with his hand was a believer, whoever strove against them with his tongue was a believer, and whoever strove against them with his heart was a believer. There is no faith beyond that even to the extent of a mustard seed.” Abu Rafi' said, “I narrated this hadith to Abdullah ibn Umar but he disapproved of the narration. When Ibn Masoud came and stayed at Qanat, Abdullah ibn Umar asked me to accompany him to visit him (Ibn Masoud) during his illness. I went with him and asked Ibn Masoud about the Hadith when we sat (before him). He narrated it in the same as I narrated it to Ibn Umar.”.

Commentary : The Prophets' calls are of common features. All were resisted by some or lots of their people. All were followed by some of their people who afterward conveyed their calls. Over decades and centuries, people began to gradually move away from the truth. The one adhering to this truth had to resist them as much as he could. In this hadith, the Prophet ﷺ confirmed that all Prophets that Allah had sent had disciples and companions following their ways and obeying their commands. Afterward, there came successors and hypocrites who said what they did not practice and practiced what they were not commanded to do while claiming and complimenting themselves on following their prophet's guidance. On the contrary, they were committing and spreading corruption. Every believer has to strive against those people based on his ability. Whoever strives against and tries to remove their evil with his hand or tongue is a believer. Moreover, whoever hates their evil with his heart is a believer, for he wishes he had been able to remove these evils with his hand or tongue but he was unable to do so. There is no faith beyond that even to the extent of a mustard seed, for if one does not hate the evil even if with his heart but pleases it, it is an approval of disbelief. This hadith shows that there are two conditions of the obligation of enjoining the good and forbidding the evil with hands or tongue: (1) Knowledge of whether that action is good or evil, for the ignorant person cannot determine that, and (2) The ability to do so, for it is enough for the unable person to hate the evil with his heart. Striving against evils by one's hands is only for those being able to change them without a conflict such as those in charge and rulers. Striving against evils by one’s tongue is by showing and calling for the truth. Striving against evils by one's heart is by rejecting, hating, and displeasing them. Abu Rafi' said, “I narrated this hadith to Abdullah ibn Omar but he disapproved of the narration.” Ibn Omar’s disapproval may be interpreted that he wanted to check the authenticity of the hadith, for one may unwillingly increase, decrease, or even distort his own narrations. He did not mean to accuse Abu Rafi’, for all people were vulnerable to forget. Ibn Omar knew that Abu Rafi’ was a great companion with a high level of justice and honesty. When Ibn Masoud came to Medina, Ibn Omar commanded Abu Rafi’ to go with him to visit Ibn Masoud. When they sat with him, Abu Rafi’ asked Ibn Masoud about this hadith, so Ibn Masoud narrated it to him just as Abu Rafi’ had narrated it to Ibn Omar. Abu Rafi’ did that to make sure of the hadith context and defend his narration. Finally, this hadith contains the following benefits: (1) It includes one of the signs of the Prophet’s prophethood, (2) It stresses the necessity of enjoining what is right and forbidding what is wrong, according to people’s conditions, (3) It clarifies the virtue of the Prophet’s companions, for they presented his properties and selves for the sake of this religion, (4) It shows that changing the evil is part of the Islamic faith, and (5) It refers that one’s faith increases and decreases..

53
Jaber ibn Abdullah narrated, “The Messenger of Allah ﷺ said, ‘Hearts’ callousness and sternness is in the East while faith is among the people of the Hijaz.’”.

Commentary : People vary in faith, piety, behavior, and even the degrees of their evil acts. The Prophet used to teach us people's various attributes so that we can deal with them in the proper way they deserve. In this hadith, he informed us that we find people of hard hearts, lack of understanding, and refusing the truth due to disbelief in the East. A narration in the two Sahihs reported by Abu Masoud Uqbah ibn Amr clarified that they are the people of Rabi’a and Mudar. This was during the era of the Prophet ﷺ. They were hard people due to the harsh conditions they were living in. It was said that he may have meant all areas of the East: Middle, Near, and Far. After the Prophet's death, these two tribes had many trials such as: (1) Many people disbelieved once again, and (2) Some claimed prophethood as Museilemah, the Liar. The Prophet meant that they were subject to obey the devil and disbelieve the Islamic message. On the other hand, he informed us that we find deep faith, tranquillity, and comfort in the people of Hijaz, i.e. Mecca, Medina, and their environs. It is called "hijaz," for some potential reasons: (1) It separates Najd from Sara, (2) It separates Ghaur from Levant, or (3) It is surrounded by mountains. Finally, this hadith confirms the virtue of the people of Hijaz over other people..

54
Abu Hurairah narrated, “The Messenger of Allah ﷺ said, ‘You will not enter Paradise until you believe and you will not believe until you love one another. May I tell you something you can do to make you love one another? Spread the greetings of salam (peace) among you.’”.

Commentary : The Prophet ﷺ used to teach his companions and nation the virtues of righteous deeds that display a feeling of affection among them and raise their ranks in the Hereafter. He also warned us against reasons for hatred and disharmony. Spreading the greetings of peace is one of the causes of love and harmony among Muslims. In this hadith, the Messenger of Allah ﷺ clarified that only believers will enter Paradise and added that love among believers is part of the perfect faith. He said, "You will not enter Paradise until you believe." He means that our faith is neither complete nor benefits us until we love one another. Then he guides us to the best attributes for getting that kind of love in Muslim society which is to declare, act upon, and spread peace among Muslims. Peace is the greeting that Allah, the Almighty, has prescribed for His servants. Once a Muslim passes by another Muslim, relative or stranger, he greets him with peace. Allah made spreading peace a reason for love and affection among Muslims, which is a reason for getting a perfect faith and prevailing the word of Islam. On the other hand, hatred and conflict are reasons for spreading division among Muslims. The form of that greeting as in the narration of Abu Daoud and others is to say, “Peace, mercy, and blessings of Allah be upon you.” Finally, this hadith contains the following benefits such as: (1) The command to spread the greeting of peace among Muslims, for it spreads love and safety among them and (2) It is proof that love is a reason for the perfect faith..

55
Tamim Ad-Dary narrated that the Prophet ﷺ said, "Religion is sincerity." They said, "To whom?" He said, "To Allah, to his Book, to his Messenger, to the leaders of Muslims and their common folk.".

Commentary : Sincere advice is one of the features of our true religion. Muslims should advise each other in a good manner, and without making a greater evil than the benefit they want to achieve. This should be with loving and knowing the rights of the one who is advised in the society for his being a Muslim. This hadith clarifies the methods of this supreme behavior. The Prophet ﷺ clarified that sincere advice is Islam's essence and a means for its spreading. It is to say or do something that contains goodness for a person(s) sincerely. It is to seek goodness for the one who is advised. Moreover, it is a comprehensive term with various meanings. The Prophet's companions asked him to whom they offer it, so he answered, "To Allah, to his Book, to his Messenger, to the leaders of Muslims and their common folk." As for one's dealing with Allah, it means glorifying His command, showing mercy on His creation, calling people to believe in Him, and avoiding any acts of polytheism while worshiping him only. As for one's dealing with the Quran, it means to believe that it is Allah's word, deeply love and glorify it, recite it as it should be recited, face those distorting its authentic interpretations, ratify its stories, ponder over its lessons and miracles, act upon its rules, spread its knowledge, and call people to believe in it. As for one's dealing with the Messenger, it means to believe, follow, obey his commands, and avoid what he forbade. Moreover, it means to be loyal to those who are loyal to him and hate those who hate him. In addition, it means glorifying him, spreading his teachings, and facing people's accusations against him. As for one's dealing with leaders of Muslims, it means helping them in what is right, obeying them in goodness, gently reminding them if they neglect something, and avoiding disobeying them unless we see them doing an act of clear disbelief that Allah obviously showed in his religion, which is conditional on ability and avoiding having greater harms. The Muslim's leaders may include the scholars as well. As for one's dealing with Muslim scholars, it means accepting what they narrated and thinking well of them. As for one's dealing with common Muslim folk, it means gently teaching them Islam's laws, providing them with what is beneficial, having mercy on them, respecting them, avoiding cheating or envying them, loving for them what one loves for himself, hating for them what one hates for himself, and defending their properties and honor. Finally, this hadith contains the following lessons: (1) It confirms that advising people is the essence of Islam, and (2) It urges people to advise all people types, from the ruler to lay people..

59
Abu Hurairah narrated, "The Messenger of Allah ﷺ said, 'There are three signs of a hypocrite ... even if he fasted, prayed, and claimed he is a Muslim.'".

Commentary : Hypocrisy has two types: (1) Doctrinal: It expels the person from Islam, for he shows Islam and conceals disbelief and (2) Practical: It does not expel the person from Islam, for he just imitates the hypocrites in their morals, which is a major sin. This hadith identifies some attributes of hypocrites by clarifying the second type of hypocrisy. This hadith is part of another hadith in which the Prophet ﷺ informed that a hypocrite has three signs: (1) He used to tell lies and fabricate unrealistic stories. Lying is to say something contrary to reality. Its greatest form is to lie to Allah, the Almighty, and His Messenger ﷺ. It also includes lying in one's acts, so the hypocrite is a liar, for he shows faith but conceals disbelief inwardly. The Prophet ﷺ indicated that lying sometimes is permissible for some overriding interests. Bukhari and Muslim narrated that the Prophet ﷺ said, “He is not a liar who reconciles between people, so he conveys or says goodness.” Islam urges us to reconcile between people even if it is achieved by lying to settle quarrels and avoid feelings of hatred and enmity, (2) He used to break his promises willingly, and (3) He used to betray people's trust. He loses, betrays, and uses their trust. The Prophet ﷺ informed that whoever used to act upon these three attributes is a hypocrite even if he performs the practical acts of worship such as prayer, fasting, etc. This hadith clarifies that these qualities belong to hypocrites so whoever behaves like that resembles hypocrites. It does not mean he is a hypocrite who shows Islam and conceals disbelief, for the Prophet ﷺ did not mean that he is a hypocrite who will be eternally in the lowest degree of Hell..

68
Jarir narrated that the Prophet ﷺ said, "If any slave escapes from his masters, he becomes an infidel till he returns to them.”.

Commentary : Islam regulated the relations between masters and slaves. It called for kindly treating slaves and urged masters to emancipate them. It also encouraged slaves to care for Allah's and their masters' rights, for their masters bought them so it does not make sense that their properties may be wasted. Islam makes obeying masters, for the sake of Allah, is one of the greatest acts of worship. In this hadith, Jarir ibn Abdullah narrated that if any slave flees from his masters, he is a disbeliever. It may mean that he denies his master's rights or behaves like disbelievers do. It may also mean that his behavior leads to disbelief. It does not mean the literal meaning of disbelief. It means that he disbelieves Allah's graces by fleeing from his master until he returns to him willingly or unwillingly. Allah neither pleases him nor accepts his righteous deeds until his return, repentance, and righteousness. The complete narration of this hadith is that Mansour ibn Abdurrahman (the hadith narrator on the authority of Amer Ash-Sha’by) said after his narration, "By Allah, it is a Prophetic hadith, but I hate that it may be narrated on my authority here in Basra.” This means that Mansour traced back this hadith to the companion but he then swore that it was the Prophet's hadith to let his knowledgeable companions know about that. He feared that his transmitted narration to the Prophet may have spread in Basra which was full of Kharijites and Mutazilites who believed that one would eternally remain in Hell due to his sins. The former added that he is a disbeliever, depending on the apparent meaning of this hadith. Finally, this hadith contains the following benefits: (1) The slave’s fleeing from his masters is a major sin that contradicts the faith's requirements of obeying them and (2) Muslim predecessors cautioned against the wrong concepts that people of heresies may deduce from the Islamic texts that may apparently support their heresies..

70
Jarir ibn Abdullah narrated that the Prophet ﷺ said, "If a slave escapes (from his master), not a single prayer will be accepted from him.”.

Commentary : The slave’s obedience to his master according to the obedience of Allah, the Almighty, is one of the greatest acts of worship. Allah organized the relations between masters and slaves. He urged masters to gently deal with them and recommended them to set them free. On the other hand, he encouraged slaves to preserve Allah's and their masters' rights. A master buys his slave with his money, so he has the right not to waste his money. In this hadith, the Prophet ﷺ confirmed that if a slave escapes from his master, "not a single prayer will be accepted from him.” This is because the slave is completely owned by his master so if he escapes, his master misses some benefits. It was said that the hadeeth refers to a slave who considers escaping lawful so he becomes a disbeliever and neither his prayer nor any other acts of worship are accepted from him. The Prophet ﷺ exclusively mentioned prayer for its greatness and virtue. It was said that the hadeeth is general and that rejecting his worship does not necessitate its invalidity. The escaped slave's prayer (who does not think that escaping is lawful) is correct, for he fulfils its pillars, but it is still unaccepted because it is associated with disobeying his master. There is no contradiction in that, for rejecting his worship means losing the reward but its validity means he is neither required to re-perform it nor he may be punished as the one used to abandon the prayer. Finally, this hadith confirms that a slave's escaping from his master is a great sin which contradicts faith's requirements commanding him to obey his master..

76
Abu Huraira narrated that the Messenger of Allah ﷺ said, "A person who believes in Allah and the Last Day never bears a grudge against the Ansar.".

Commentary : The Ansar, the people of Medina from the Prophet's companions before his immigration, reached a high rank in Islam for their great effort in supporting Islam, sheltering the Messenger and his immigrant companions, loving him, and his love for them. They used to present all that they had for him to the extent that lots of people became their enemies due to Islam. As a result, the Prophet ﷺ urged all Muslims to love them. Moreover, he made loving them a sign of one's truthful and perfect faith and hating them is a sign of one's hypocrisy and lack of faith. In this hadith, the Prophet ﷺ informed that a person who believes in Allah and the Last Day never bears a grudge against the Ansar, for whoever knows their right, initiative to support and spread Islam, and fighting against all people in defending the prophet will definitely love them out of necessity, which is a sign of his sincere faith. On the other hand, if one hates them, it is a sign of hypocrisy and corrupted intention. Because these great people with those supreme attributes are loved by only believers and hated by only hypocrites. Whoever loves them is loved by Allah and whoever hates them is hated by Allah as in the hadith narrated in the two Sahihs. Finally, this hadith contains some lessons: (1) It shows the Ansar’s virtues, (2) It confirms that loving them is a sign of one's sincere faith while hating them is a sign of corruption or lack of faith, and (3) It calls every Muslim to give Medina's people their rights..

78
Ali said, "By Him Who split up the seed and created something living, it is the illiterate Prophet's promise ﷺ that he gave me that none but a believer would love me and none but a hypocrite would bear grudge against me.".

Commentary : Ali ibn Abi Taleb had great status with the Prophet ﷺ for the following reasons: (1) His father, Abu Taleb, used to support and defend the Prophet against Qureish disbelievers, (2) He is the husband of Fatema, the Prophet's daughter, his most beloved daughters, and (3) The father of Prophet's grandsons, Al-Hasan and Al-Husein. In this hadith, Ali swore in Allah Who split up the seed, placed it in the soil, and created the plant by His power. He swore in Allah Who created the men and souls. His saying, "It is the Prophet's promise ..." means a covenant. His saying, "illiterate ..." is the attribute with which the Prophet was described in the previous books and in two places in the Quran: (1) "Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel." {Al-A'raaf: 157) and (2) "So believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words." {Al-A'raaf: 158) It was the Prophet's promise to Ali that he had a virtue that all believers would love him, but hypocrites would hate him. It means that if one loves and knows Ali's prestige, his closeness to the Prophet, the Prophet's love for him, and his support of Islam, it is proof of his authentic faith and truthfulness as he is doing what Allah and his Prophet please. On the contrary, if one hates him, it is proof of his hypocrisy and evil intention. It is an additional recommendation for Ali, for the Prophet ﷺ recommended us to care about his companions and follow their methods. Also, he guided us to give a high prestige to his rightly guided caliphs, including Ali. It is neither proof of Ali's specific guardianship, nor his caliphate after the Prophet's death. It may have been the Prophet's appreciation for Alai and call for Muslims to give him his considerable prestige and avoid belittling him after the Prophet's death. On the other hand, it was a sign of prophethood, for the Prophet knew that some people would go to extremes when dealing with Ali after the Prophet's death whether they would love him exaggeratedly or belittle him. As a result, he confirmed the believers' hearts would love Ali and the hypocrites' hearts would hate him..

79
Abdullah ibn Omar narrated, “The Messenger of Allah said, “O Women, give charity and frequently ask Allah for forgiveness, for I saw you form the majority of Hell.” A wise woman from them asked, “O Messenger of Allah, why will we form the majority of Hell?” He answered, “You frequently curse and are ungrateful to your husbands. I have not seen someone lacking in discernment and religion more overwhelming a wise man than you.” She asked, “What is the lack of discernment and religion?” He answered, “As for the lack of discernment, the testimony of two women is equal to a man’s one. She does not pray for some days and breaks fast in the month of Ramadan. This is the lack of religion.”.

Commentary : The Prophet ﷺ used to preach to women just as he did to men, ask them to protect themselves against evilness, and frequently remind them of rectify their faults. In this hadith, Abdullah ibn Omar narrated that after the Prophet ﷺ delivered his speech on the day of eid, he preached to women only, as in the narration in the Two Sahihs that Abu Saeed Al-Khudry reported that the Prophet ﷺ commanded them to give charity and ask Allah for forgiveness. He justified this matter by the fact that he knew that most of the people of Hell were women. Giving charity is a means to increase good deeds and avoid Allah's anger and punishment. When hearing so, a wise woman asked about the reason. He showed two reasons: (1) They used to frequently curse those who did not deserve it. Cursing is to supplicate Allah to expel someone from his mercy, which was a habit of women before Islam and (2) They used to be ungrateful to their husbands. He explained it in another narration in the Two Sahihs when he addressed men, "If you treated one of them kindly forever, but she later saw something (disliked) from you, she would say, 'I never saw any good from you.'" She may be ungrateful to her husband while he treats her kindly. This continuous deliberate behavior enlarges this sin to be a major one. His help, protection, sacrifice, and care should be met with her gratitude and appreciation. Allah commands us to thank whoever gives us a favor. How is it the case with a woman's husband who gives her all that he owns throughout his entire life?! Then, he ﷺ described them with three attributes: (1) A woman has the ability to affect her wise husband's decision whether it is right or wrong. What about the unwise husband? (2) A lack of discernment: This is because a man's testimony is equivalent to two women's testimony. Allah said, "... so that if one of them (two women) errs, the other can remind her." (Al-Baqarah: 282), (3) A lack of religion: This is because she does not pray for some days and breaks fast in the month of Ramadan due to her menstruation. The Prophet ﷺ did not mean to blame them for these attributes with which Allah created them but wanted to warn men against the tricks that women sometimes use. Finally, this hadith contains the following benefits: (1) A person has the right to discuss the scholar and others if he does not understand his words, (2) Encouragement of charity acts, frequent seeking of Allah’s forgiveness, and all other acts of obedience, (3) One's righteous deeds eliminate his evil deeds, (4) Some Islamic texts may call something disbelief but do not mean the disbelief in Allah such as disbelief in marital life, benevolence, grace, and truth..

81
Abu Hurairah narrated, “The Messenger of Allah ﷺ said, ‘When a son of Adam recites a verse mentioning prostration then he prostrates, the devil withdraws weeping and saying, ‘Woe to him! - in another narration, ‘Woe to me!’ - The son of Adam has been commanded to prostrate, has done so, and will be rewarded with Paradise but I have been commanded to prostrate, have refused, and will be punished with Hell.’ In another narration, ‘ … have disobeyed, and will be punished with Hell.’”.

Commentary : There are Quranic verses that one is prescribed to prostrate after reciting them, which the Prophet's noble tradition specified. It is an act of worship and a reward for those who prostrate. In this hadith, the Prophet ﷺ informed that when a Muslim prostrates after reciting this type of verse, the devil withdraws weeping due to the reward that a Muslim gets for his obedience and prostration. He is crying and saying, "Woe to him!" In another narration, "Woe to me!" It means, "Oh, my sorrow, oh my doom." He regrets his previous disobedience to Allah. The son of Adam has been commanded to prostrate, has done so, and will be rewarded with Paradise due to his obedience. On the other hand, Satan has been commanded to prostrate but has refused. In another narration, "I have disobeyed, and will be punished with Hell." He deserved to enter Hell for disobeying Allah's command. Allah says, "And [mention] when We said to the angels, 'Prostrate before Adam;' so they prostrated, except for Iblees. He refused and was arrogant ..." (Al-Baqarah: 34) He is deeply sad for some reasons: (1) His failure in luring the son of Adam to commit sins, (2) His committing a fatal sin of being arrogant to Allah's command, and (3) Muslim's being deserved to enter Paradise for his obedience, while Satan is condemned to be expelled from Allah’s mercy. Blessed are those believers whose hearts become fearful when Allah is mentioned, their faith increases when Allah's verses are recited to them, and those who trust in their God. As for what a Muslim can say during this prostration, he can say the same supplications he says during the prostration of prayer, such as glorification. Finally, this hadith contains the following lessons: (1) The virtue of prostration which is a reason for entering Paradise and (2) A Quran reciter is permissible to prostrate after reciting a verse of prostration..

82
Gaber said, "I heard the Prophet ﷺ saying, 'Verily, between a man and polytheism and unbelief is the abandonment of prayer.'".

Commentary : Prayer is an obligatory act for every assigned Muslim. It is the second pillar of Islam and the greatest practical pillar after monotheism testimony. In this hadith, the Messenger ﷺ strongly warned against abandoning it and confirmed that between a man and polytheism is to abandon prayer. If he abandons it out of denial of its obligation, he is unanimously a disbeliever but if he abandons it out of negligence or laziness, he is a disbeliever according to the opinion of many scholars and the consensus of the Prophet's companions. If he sometimes performs and neglects it, he is also included in the description mentioned in the hadith, which is consistent with Allah's sayings, "But there came after them successors who neglected prayer and pursued desires; so they are going to meet evil. Except those who repent, believe and do righteousness; for those will enter Paradise and will not be wronged at all." (Maryam: 59, 60) In this verse, Allah condemned those neglecting prayer either abandoning it completely, abandoning some of its pillars and conditions, neglecting its duties, or performing it after its appointed times, etc. He condemned those being busy with their own whims and desires and preferring them to Allah's obedience and Paradise. Thus, he deserves to be punished except those who rectify their mistakes, struggle in the path of truth, regularly perform prayer, refrain from following their whims. They will enter Paradise and be saved from Hell. One has to caution against abandoning or neglecting this great worship. On the other hand, polytheism and disbelief may be used in the same sense, which is disbelief in Allah, the Almighty. There may be a distinction between them, so polytheism is specific to worshipping idols while acknowledging Allah, the Creator, like the infidels of Qureish. In this meaning, disbelief is more general than polytheism. Finally, this hadith deeply warns against abandoning or neglecting prayer..

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Abdullah narrated that the Messenger of Allah ﷺ said, "None will enter Hell as long as he has the weight of a mustard seed of faith in his heart and none will enter Paradise as long as he has the weight of a mustard seed of arrogance in his heart.”.

Commentary : Faith is a reason for salvation from Hell and winning Paradise while arrogance is an attribute that refers to corrupted hearts and a reason for entering Hell. In this hadith, the Prophet ﷺ informed that a Muslim will neither enter Hell nor even remain there forever if his heart has the weight of a mustard seed of faith. Mustard is a plant with very small black fruits. It is a linguistic usage referring to smallness. It is Allah's great blessing that he will save the believers for their faith, even if He holds them accountable for their deeds first and admits them to Paradise by His grace and mercy. Afterward, the Prophet informed that a Muslim will not enter Paradise if his heart has the weight of a mustard seed of arrogance. Arrogance is to give oneself a high prestige that it does not deserve and belittle people. Allah is the only one that deserves this attribute. Mentioning the infinitesimal mustard seed indicates that even the slightest amount of arrogance in a Muslim's heart is a reason for not initially entering Paradise until he is held accountable for this arrogance which may necessitate punishment. Finally, this hadith contains the following benefits: (1) It is proof that faith increases and decreases in hearts and (2) It forbids arrogance..

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Abdullah narrated, "The Messenger of Allah ﷺ said, 'He who has in his heart the weight of a mustard seed of arrogance will not enter Paradise.' A man said, 'Verily, a person loves that his dress should be fine and his shoes should be fine.' The Prophet said, 'Verily, Allah is beautiful and likes beauty. Arrogance is to reject the truth and despise people.'".

Commentary : Arrogance is an attribute that indicates the corruption of hearts, which Islam forbade because it means self-aggrandizement while despising others. It is only Allah who deserves to be proud, for everyone else is His servant. In this hadith, the Prophet ﷺ explained the severe consequences of arrogance and dispelled some people’s misconceptions related to good appearance. He told us that Allah would not admit anyone to Paradise if his heart had the weight of an atom (or dust particle) of arrogance. This indicates that even the slightest bit of arrogance in one's heart is a reason for not initially entering Paradise. He should be reckoned first then will be punished or forgiven. One of the Prophet's companions thought that arrogance includes beautifying one’s clothing and appearance. So, he asked the Prophet ﷺ if a person loves that his clothes should be fine, is this considered arrogance? The Prophet ﷺ replied, "Verily, Allah is beautiful and likes beauty." He confirmed that Allah loved this manner as long as it did not lead to despising people. One's caring for his appearance is an indication of Allah's blessings upon him. Then the Prophet ﷺ clarified that the intended meaning of arrogance is to reject the truth and look down on people. So, this bad manner leads to oppress and disdain people. As a result, he will not initially enter Paradise but be punished for this great sin. Finally, this hadith contains the following benefits: (1) It is forbidden to be arrogant and reject the truth, (2) Islam allows beautifying oneself by wearing beautiful clothes and shoes, (3) It proves that the name “the Beautiful” is one of Allah's names..