Bukhari and Muslim hadiths

Book of Hadith
- Bukhari Hadith
- Muslim Hadith

| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558
Abu Dawud Hadiths 67
At-Tirmidhi Hadiths 10
Ibn Majah Hadiths 25

Hadith

1025

Narrated `Abbad bin Tameem from his uncle: "I saw the Prophet ﷺ on the day when he went out to offer the istisqaa' prayer. He turned his back towards the people and faced the Qiblah and asked Allah for rain. Then he turned his cloak inside out, put them on, and then led us in a two-unit prayer and recited the Quran aloud in them.".

Commentary : The Prophet ﷺ established the prayer for rain for his nation to perform it to request for rainfall.

In this hadeeth, ʿAbdullah ibn Zayd (may Allah be pleased with him) reports that he saw the Prophet ﷺ one day set out to perform the Istisqaa’ prayer. He ﷺ turned his back to the people, so that he could face the Qiblah to supplicate and call upon Allah. This was all done for the heart of the one supplicating to be focused - so that he sees no one from amongst the people and is more encouraged to be focused and humble in his supplication so as his supplication be closer to its answering.

“Then he turned his cloak inside out...” - [meaning here that] he ﷺ turned it inside out and placed on his left side what was on his right and vice versa; [then proceeded to put it on]. This switching of the cloak’s orientation was done by the Prophet ﷺ [because] he was optimistic about there being a change of [their] condition [going] from a drought to a descent of rain and fertility; and from the distress of the situation [transform to] one of comfort. Then, he ﷺ performed two units while reciting the Quran aloud during this prayer.

In the prayer for rain, more humbleness and servitude towards Allah, Exalted be He, should be shown. This is because supplicating and beseeching Allah in fervent supplicationare some of the greatest ways in which we can ward off calamity and remove harm.

From the other benefits that we can conclude from this hadeeth is that we know about the permissibility of the prayer for rain. Then, he ﷺ performed a two-unit prayer with those behind him, while reciting loudly, without an adhaanor iqaamah being called..

1025

Narrated `Abbaad ibn Tameem from his uncle: "I saw the Prophet ﷺ on the day when he went out to offer the prayer for rain. He turned his back towards the people and faced the Qiblah and asked Allah for rain. Then he turned his cloak inside out and led us in a two-unit prayer and recited the Quran aloud in them.".

Commentary : The Prophet ﷺ established the prayer for rain (Istisqaa’ Prayer) sohis nation can perform it to beseech Allah for rainfall.

In this hadeeth, ʿAbdullah ibn Zayd (may Allah be pleased with him) reports that he saw the Prophet ﷺ one day set out to perform the Istisqaa’ prayer. He ﷺ turned his back to the people so that he could face the Qiblah to supplicate and call upon Allah. This was all done for the heart of the one supplicating to be focused - so that he sees no one from amongst the people and is more encouraged to be focused and humble in his supplication so as his supplication be closer to its answering.

“Then he turned his cloak inside out...” - [meaning here that] he ﷺ turned it inside out and placed on his left side what was on his right and vice versa; [then proceeded to put it on]. This switching of the cloak’s orientation was done by the Prophet ﷺ [because] he was optimistic about there being a change of [their] condition [going] from a drought to a descent of rain and fertility; and from the distress of the situation [transform to] one of comfort. Then, he ﷺ performed two units while reciting the Quran aloud during this prayer.

In the prayer for rain, more humbleness and servitude towards Allah, Exalted be He, should be shown. This is because supplicating and beseeching Allah in fervent supplicationare some of the greatest ways in which we can ward off calamity and remove harm.

From the other benefits that we can conclude from this hadeeth is that we know about the permissibility of the prayer for rain..

1030

Anas related that the Prophet ﷺ raised his hands (during the invocation) to such an extent that the whiteness of his armpits was visible..

Commentary : The Prophet ﷺ would fervently supplicate and confide frequently to his Lord and he ﷺ taught his nation that persistently invoking Allah, Exalted be He, for all of their affairs, is one of the keys to salvation.

In this brief hadeeth, the honourable Companion Anas ibn Maalik(may Allah be pleased with him) reports that the Prophet ﷺ raised his hands in supplication to Allah, Exalted be He, during his supplication for rainfall, like what [has been reported] in a narration in al-Bukhaaree: “A Bedouin man from among the people of the desert came to the Messenger of Allah ﷺ on a Friday and said: ‘O Messenger of Allah! The livestock, families, and people have perished.’ The Messenger of Allah ﷺ raised his hands and invoked Allah, and the people with him rose their hands [as well] and called upon Allah.”

The Prophet ﷺ would exert himself in his supplication by raising his hands and invoking Allah, the Most High, to the point that the whiteness of his armpits appeared; this is due to the intensity of his exertion in calling upon Allah, Exalted be He, with humility and fervent pleasure. That is because imploring and beseeching Allah in fervent supplication are some of the greatest ways in which we can ward off calamity and remove harm.

From the other benefits that we can conclude from this hadeeth is to take note on the permissibility of supplication and raising one’s hands when invoking Allah for rainfall.

It teaches us that imploring Allah, the Most High, turning to Him, and acknowledging one’s need of Him are the keys to His bounties and offerings, and answering our supplications. .

1031

Narrated Anas ibn Maalik(may Allah be pleased with him): The Prophet ﷺ never raised his hands in any invocation except when he was invoking Allah for rain and he used to raise them so much that the whiteness of his armpits became visible..

Commentary : The base principle in supplication is that the servant be in a state of humility and humbleness while he beseeches his Lord, The Almighty, and Exalted be He; and the raising of the hands when supplication was reported for the sake of demonstrating this humility and humbleness.

The Prophet ﷺ stated that Allah [would be] ashamed [if] the servant raised his hands in supplication, and He [were] to respond to him without granting his request; like what is reported according to Abu Dawud.

In this hadeeth, Anas ibn Maalik(may Allah be pleased with him) mentions that the Prophet ﷺ did not raise his hands in any sort of supplication, except when he was invoking Allah for rain; and that when he did this, he would raise his hands in supplication until the whiteness of his armpits appeared.

The intended [conveyance of meaning] here is that the Prophet ﷺ did not exert himself in raising his hands to the degree that the whiteness of his armpits would be seen, except during al-Istisqaa’ - which is invoking Allah for rain. Otherwise, it has been mentioned in many reports and narrations that the Prophet ﷺ would raise his hands in many supplications other than the istisqaa’..

1032

Narrated 'Aishah (may Allah be pleased with her): Whenever the Prophet ﷺ saw rain he would say, "O Allah, (send down) a beneficial downpour."

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Commentary : The Prophet ﷺ loved what was good for the people; thus, he would frequently pray for blessings and goodness [to manifest] for them. He ﷺ also loved rain, because it brings about blessings; however, he was fearful of clouds, wary that they may [be sent] as a punishment.

In this hadeeth, ʿA’ishah, the Mother of the Believers, (may Allah be pleased with her) reports that whenever the Prophet ﷺ would see rain, he would call upon Allah, Exalted be He, that this rainfall may be: “a beneficial sayyib” - namely: a wholesome rainfall for the worshippers and lands, and not a rain of chastisement, destruction, or flooding; like [the way] Allah destroyed the people of Noah with devastating floods. The word sayyib is often applied to rain and clouds interchangeably, and what is meant here is that the rainfall be strong, yet not calamitous.

While he ﷺ rejoiced over rain, he would also be cautious and fearful of the clouds. It is reported in Saheeh al-Bukhaaree and Saheeh Muslim, that ʿA’ishah(may Allah be pleased with her) said: “O Messenger of Allah! When people see the clouds, they are usually joyful, hoping that rainfall may come along with it - whereas I notice when you see them, signs of dissatisfaction can be perceived on your face.” He ﷺ responded by saying, “O ʿA’ishah! What guarantee do I have that there will be no punishment by it - [given that] some people have been chastised by squalling winds? [Mind you] some people have seen this punishment, and yet said: “This [cloud] appears to be bringing rain.”

From the benefits that we can conclude from this hadeeth is we should supplicate for an increase in goodness, blessings, and benefit when it rains..

1033

Narrated Anas bin Maalik: In the lifetime of Allah's Messenger ﷺ, the people were afflicted with a famine. While the Prophet ﷺ was delivering the (Friday) sermon on the pulpit, a Bedouin stood up and said, "O Allah's Messenger! Our livestock are dying, and families are hungry: please pray to Allah to bless us with rain." Allah's Messenger ﷺ raised both his hands towards the sky and at that time there was not a trace of cloud in the sky. Then, the clouds started gathering like mountains. Before he got down from the pulpit, I saw rainwater dripping from his beard. It rained that day, the next day, the third day, the fourth day and till the next Friday. The same Bedouin or some other person stood up (during the next Friday sermon) and said, "O Allah's Messenger! Our houses have collapsed, and the livestock are drowned. Please invoke Allah for us." Allah's Messenger ﷺ raised both his hands and said, "O Allah! Around us and not on us." Whichever side the Prophet ﷺ directed his hand, the clouds dispersed from there till a hole (in the clouds) was formed over al-Madeenah. The valley of Qanat remained flowing (with water) for one month. No one came from outside except that they talked about the abundant rain..

Commentary : The Prophet ﷺ taught us to turn towards Allah, Most High, by supplicating to Him for all of our affairs, particularly during times of misfortune; thus, we invoke Him to take away the affliction from us. In this hadeeth, Anas ibn Maalik(may Allah be pleased with him) reports that during the lifetime of the Messenger of Allah ﷺ,the people were experiencing misfortune and affliction due to a drought and famine that struck them. While the Messenger of Allah ﷺ was delivering the sermon on his pulpit on Friday, a Bedouin - which is an ‘Arab who lives in the desert - stood up and said: ‘O Messenger of Allah! Our maalhas perished; what is intended here: [That flocks] of animals have perished - and the plural for the word maal[in Arabic] is al-amwaal - from the scarcity of water and cultivable land. [Our] families are starving - and they consist of everyone whom the man is responsible for [i.e. al-‘iyaalare dependents], whether they be a child, wife, and so forth.’ Then, he requested the Prophet ﷺ to call upon Allah to send down rain. The Prophet ﷺ responded to the man and raised his hands in supplication.

Anas (may Allah be pleased with him) reports that at that time, there was not even a “qazaʿah”- which is a small, scattered, isolated cloud - in the sky.

“Then, the clouds rose up like mountains” - meaning: a large cloud flared up and spread in the sky; [and that] he ﷺ did not descend from the pulpit and had hardly finished his invocation when the heavy rain [began] to fall.

“[I saw] the rainwater dripping...” - meaning: the rainwater had fallen and trickled down his ﷺ beard.

The rain kept falling every day until the following Friday. Then, that same Bedouin - or another man - returned and said: ‘O Messenger of Allah! The buildings have been destroyed and the flocks have drowned from the severity of the rainfall’ Thereafter, he requested The Prophet ﷺ to invoke Allah. The Prophet ﷺ responded to the man and said: “O Allah! Around us, and not upon us…” – that is to say, O Allah! send the rain down around us, and not upon us or our homes.

Then, the Prophet ﷺ began to motion his hands towards the sky; and whenever he motioned to one side, the clouds dispersed.

“Until something akin to a hole appeared over al-Madeenah” - namely: a circular gap in the clouds appeared, and the water from the rainfall encircled the city like a round basin, “Except the Valley of Qanaah, [which] still flowed with water for a month.” And Qanaah is the name of a specific valley from the valleys in al-Madeenah, toward the mountain of Uhud. This means that the water flowed in the valley for a month [continuously.]

“No one came from outside” - from around the city of al-Madeenah, “except that they talked about the jawd.” So, [what] Anas is reporting about [here] is the abundant rainfall. The word jawd is pronounced and written with a fathaon the letter jeem, and the meaning of the word is a heavy or abundant rainfall. This indicates that the rain continued on, except for in al-Madeenah, so that everyone from outside the city could see it and report about it.

From the other benefits that we can conclude from this hadeeth are that this is one sign of many that demonstrate the [truthful] prophethood of our beloved Prophet ﷺ, and that it is permissible to invoke Allah for rain during the Friday sermon.

We learn from this hadeeth the permissibility of speaking with the person delivering the sermon while he is on the pulpit - out of necessity, and that it is permissible for himto stand up while delivering the Friday sermon.

Lastly, we learn that one person can act on the behalf of his people and speak in their name before the rulers and others to bring about benefits and ward off harm from his community.

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1035

Narrated Ibn `Abbaas(may Allah be pleased with him: The Prophet ﷺ said, "I have been made victorious with the Sabaa (i.e., easterly wind) and the people of 'Aad were destroyed with the Daboor (i.e., westerly wind).”.

Commentary : Allah, Exalted be He, supports His prophets and messengers with whatever He desires, and grants them victory by whatever means He wills. He granted certain prophets with perceptible miracles to establish the credibility of their prophethood and message and guides their people.

In this hadeeth, the Prophet ﷺ states that he was made victorious with “the Sabaa” - which is a wind that blows from the East. The story [behind this] hadeeth alludes to when Allah, Most High, sent a cold, blistering wind during a winter night on the day of the Battle of the Trench upon the Confederates who had gathered to fight the Muslims. The frigid winds uprooted the tents of the polytheists, put out their fires, and upturned their cooking wares. That was one of the reasons why they surrendered and were defeated. This was a miracle for the Messenger of Allah, and the bounties which Allah, Exalted be He, showered over the Muslims.

Then, he ﷺ said: “the nation of ʿAad were wiped out by al-Daboor.” - which is a wind that blows from the West, and Allah inflicted it upon a tribe of Jews for a gruelling seven nights and eight days. Namely, that the number of days that the winds ripped through their encampments were consecutive and eventually annihilated them.

And it has been said that the Sabaa is [the gust] which comes from behind your back when you are facing the Qiblah whileal-Daboor is the wind which comes towards the direction of your face when you are oriented towards the Qiblah.

This hadeeth indicates that sometimes the wind brings about mercy, and other times punishment. For this reason, the people should take heed, and engage in pious deeds and not become impetuous towards the universal signs of Allah [which are all around us], because one of them may carry within a punishment.

From the other benefits that we can conclude from this hadeeth is to keep in mind that some of the winds that Allah sends are an aid and mercy, like al-Sabaa while some of them can be a chastisement, like al-Daboor.

[This narration serves] as an explanation on the preference of some created entities over others; and their distinctions - such as the wind of mercy and the wind of punishment.

It teaches us the permissibility of a person informing others about what Allah has blessed him with. Namely, in terms of speaking about the grace of Allah, and recognizing it and thanking Him for it; and this should not be done for the sake of pride or seeking the adoration from others.

Finally, it informs us about past nations and their destruction, so that we take heed and learn a lesson from their stories.

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1036

Narrated Abu Hurairah: The Prophet ﷺ said, "The Hour will not be established until after (religious) knowledge is taken away, earthquakes become very frequent, time passes quickly, afflictions appear, killing increases, and money overflows amongst you.".

Commentary : The Prophet ﷺ guided his nation to every good and warned them against all that is evil, including informing us about the signs of The Hour which occur at the end of time - because believing in these signs and that they will occur is from believing in the unseen as well as believing in all that Allah Almighty and His Messenger say so that the faith of those who witness them be strengthened and resolute, and to handle these events appropriately.

In this hadeeth, some of these signs are explained, where the Prophet ﷺ reports that Day of Resurrection will not come about until religious knowledge disappears from the earth. This part has been explained in other narrations that Allah, The Mighty and Majestic, does not remove it from the hearts of the people; but rather that He removes it from the earth via the death[s] of the scholars.

Among the other signs [that will happen towards the end of time] are, the large amount of earthquakes, which will occur so frequently that the earth moves and [the ground] shakes violently, and the convergence of time, [to the point] where its blessings diminish. It has been said that the convergence of time has been explained in another hadeeth to mean, where a year [feels like] a month, and the month like a week, and a week like a [regular] day, and the day like an hour, and the hour passes by like it had kindled by a fire (ḍaramah) for [a single moment and then put out]. The Arabic word al-ḍaramahhere means: the time which has passed [appears] in the same manner as when a fire is lit and extinguished thereafter, and other interpretations have been said on this [as well].

Also included among the signs is the appearance of afflictions, which will increase as time goes on; something similar to the emergence of the Dajjaal(The Antichrist), and others.

Another sign is the frequency of bloodshed, which the Prophet ﷺ expounded on it with his statement: “And it is killing”, where the blood of some Muslims is spilled by others without any right. Just as it is [mentioned] in a report in Ibn Majah from the hadeeth of Abu Musa al-Ashʿari(may Allah be pleased with him), where he narrates that he ﷺ said: “[There] will not be any killing of the polytheists. But rather, some of you will kill one another, even to where a man will kill his neighbour, the son of his cousin, and relatives.” Accordingly, the intended [meaning] of killing here is that Muslims will kill one another without regard for the sanctity of blood, religion, or familial ties.

And among the signs included also is the abundance of wealth. It will spread to all of the people, and everyone will become rich with what they possess. It has been said that the wealth will be flowing [to all] during the time of ʿIsaa ibn Maryam (peace be upon him) after he kills the Dajjaal.

From the other benefits that we can conclude from this hadeeth is that these are a few of the many signs that demonstrate the [miraculous] prophethood of our beloved Prophet, and that we should seek sacred knowledge. This is because the Messenger ﷺ told us about the seizure of religious knowledge, to indicate that we should beware of this and thus incessantly seek knowledge - so we do not fall into this state [of ignorance]. .

1037

Narrated Ibn `Umar (may Allah be pleased with them): The Prophet ﷺ said, "O Allah! Bestow Your blessings on our Shaam! O Allah! Bestow Your blessings on our Yemen." The people said, "And also on our Najd." He said, "O Allah! Bestow Your blessings on our Shaam! O Allah! Bestow Your blessings on our Yemen." The people said, "O Allah's Messenger! And on our Najd too." I think the third time the Prophet ﷺ said, "There (in Najd) is the place of earthquakes and afflictions and from there comes out the horn of Satan.".

Commentary : Allah, the Exalted and Almighty, has bestowed some regions of the world with blessing that He did not place in others. Some of them have become places of evil and affliction, while others have become places of goodness and blessings.

In this hadeeth, some of that has been discussed, where the Prophet ﷺ was supplicating for the regions of Shaam and Yemen to be blessed, and he said: “O Allah! Bless for us our Shaam, and our Yemen!” The Shaam (The Levant) is a region situated north of the Arabian Peninsula, and it was a source of their trade and sustenance. Nowadays, the area comprises Jordan, Syria, Lebanon, and Palestine.

As for Yemen, it is a country situated to the south of the Arabian Peninsula along the coast of the Red Sea. It also used to be a source for their trade and sustenance. Arabs would set out to journey to Yemen in the winter and to Shaam in the summer - for commerce and to bring back goods and food.

Some of the Companions of the Prophet ﷺ said: “And our Najd!” - meaning: ‘Call onto Allah to also bless the region of Najd!’ - which is where the land rises in altitude from the region of the Arabs to the land of ‘Iraq. However, the Prophet ﷺ repeated his supplication, yet did not mention the region of Najd [in it]. They repeated their request for him ﷺ to supplicate for Najd. Afterwards, he said: “There, the earthquakes and afflictions will appear, and with it, the horn of Satan will emerge”’ - meaning that in these lands, [there] will be earthquakes and afflictions that appear in the region, and the age of Satan will commence - namely: that his party and partisans will arise.

It has been said that this refers to the great discord, afflictions, and appalling armed conflicts that occurred in Iraq, such as the Incident of The Camel, the Battles of Siffeen and Haaroora’, the civil strife of the Umayyads, and the emergence of the Khawaarij. This is because all the origin of those events was from Iraq and the east of Najd; which are the areas were the dwellings of the Rabeeʿah and Muḍar [i.e. the two most powerful rival groups of Arab tribes in ancient Northern Arabia] at that time. And Allah knows best..

1039

Narrated Ibn `Umar (may Allah be pleased with them): Allah's Messenger ﷺ said, "The keys of the unseen are five which nobody knows but Allah; (i) nobody knows what will happen tomorrow; (ii) nobody knows what is in the womb; (iii) nobody knows what he will gain tomorrow; (iv) nobody knows at what place he will die; (v) and nobody knows when it will rain..

Commentary : Allah, Exalted be He, has comprehensive knowledge of all things. His knowledge comprises the unseen, the seen, and all that is outward and inward. At times, He may disclose some of the matters of the unseen to some of His servants, but there are matters which He possesses knowledge of alone and conceals it from all created entities; thus, neither a prophet who has been sent [to his people], nor a close angel, know of them.

Some of these matters are what the Prophet ﷺ expounds on in this hadeeth, where he ﷺ relates that the keys of the unseen are five, which no one knows about except Allah. This refers to the treasuries of the unseen, but it has been said that the keys in [this] axiom represent anything that is applied to extract what is locked, and its attainment is impossible.

The unseen here refers to the knowledge that is concealed from creation, whether it is in the heart or not. For [verily], nothing is concealed from Allah, Exalted be He. This is a type of simile; where the matters which are hidden from people are likened to precious belongings which are stored away and safeguarded by the cellars and treasuries which they are placed in, with locks [firmly affixed]; where no one knows what they contain inside of them, save the One who holds their keys. The [matters of the] unseen which are not known to anyone except Allah amount to many, and the designation of [these] specific five do not imply a negation of there not being anything additional. But rather, with it, there is an indication that these are the most important matters. It has been said that he ﷺ mentioned these specifically because he was asked about them.

The first of these five is that: no one, other than Allah, Most High, knows what will happen in the future. This is to say, nobody knows what the following day, for example, entails in relation to good or evil, even if he was a prophet, except through the revelation which has been revealed to him.

The second one is that no one other than Allah, the Most High, knows what will be formed inside the womb, whether it is a male or female; black or white, perfect, or impaired, and the like. It is Allah, Exalted be He, alone who possesses the knowledge of that before [its] creation. However, after its creation, it is no longer a [matter of the] unseen, and it is possible, [then], with a medical examination to obtain this [kind of] knowledge.

The third one is that no soul knows what it will acquire from its actions, whether it will be good or evil, or beautiful or ugly. Allah, Exalted be He, is the only One who knows what every soul shall earn.

The fourth one is that no person knows where on the earth they will die. Thus, no one knows its date, appointed time, or where the place of their passing will be - [whether] it is at sea or on land, or in the plains or on a mountain.

The fifth one is that no one knows when rainfall will come before its signs appear. As for the forecast of meteorologists, it is a form of expectation of what may come to pass; and not an apodictic decision on what will happen. Thus, it is based on the causes which Allah, Exalted be He, has facilitated and manifested to them so that they can make their forecasts because before knowing about these signs and inputs, no one can know anything about that.

The five keys mentioned in this hadeeth are mentioned in Allah’s Statement: {Indeed, Allah ˹alone˺ has the knowledge of the Hour. He sends down the rain and knows what is in the wombs. No soul knows what it will earn for tomorrow, and no soul knows in what land it will die. Surely Allah is All-Knowing, All-Aware.} [Quran31:34].The knowledge of The Hour falls under the knowledge of what will occur sometime in the future [i.e., tomorrow or some future date].

From the other benefits that we can conclude from this hadeeth is that it thwarts the lies of the astrologers and fortune-tellers in their practice [of dabbling with] the knowledge of the unseen. For this reason, whoever claims to have knowledge of a thing of what Allah, Exalted be He, alone possesses, then he has accused Allah, Most High, His Messenger ﷺ, and The Noble Quran of lying.

Lastly, this narration serves as an evidence that Allah, Exalted be He, knows about all things before they occur.

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1043

Narrated Al-Mugheerah bin Shu`bah(may Allah be pleased with him: "The sun eclipsed in the lifetime of Allah's Messenger ﷺ on the day when his son Ibraheem died. The people said that the sun had eclipsed because of his death. Allah's Messenger ﷺ said, "The sun and the moon do not eclipse because of the death or life (i.e., birth) of someone. When you see the eclipse pray and invoke Allah."

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Commentary : The sun and moon are two glorious signs of many which Allah, Exalted be He, has created, and their courses and alterations in the sky demonstrate the precision of the Creator, and the perfection of His work. The occurrence of lunar and solar eclipsescalls for fear because of their disappearance during the event and could potentially lead to the possible occurrence of the Day of Judgement; and it requires [us] to take refuge in Allah by offering prayers and supplications.

In this hadeeth, al-Mugheerah ibn Shuʿbah(may Allah be pleased with him) reports that the sun and moon had eclipsed during the time of the Messenger of Allah ﷺ on the day that Ibraheem, the son of the Prophet ﷺ and Maariyah al-Qibṭiyyah, died at the age of eighteen months.

The eclipse takes place when the light of the sun or moon disappears from sight by a habitual cause which Allah, Exalted be He, manifests in the world. For the most part, the eclipse of the sun is expressed by [the Arabic word]: al-kusoof, and the lunar eclipse as al-khusoof. One of these [two words] may be used to express the other as well.

When this happened, the people said: “The sun eclipsed due to the death of Ibraheem”; since they believed that this affair would not have happened, except if it was due to a significant death. However, the Prophet ﷺ corrected this mistaken understanding for them, to which he said: “Verily, the sun and moon do not eclipse because of the death or birth of anyone.” Then, he ﷺ instructed them with what they should do when they observe that [happening] - by saying: “So when you all see the eclipse, pray and beseech Allah.”, meaning: ‘If you all see an eclipse of the sun or moon, then hasten and resort to prayers.’

The eclipse prayer is a two-unit prayer [which are to be performed] in a specific manner, while one calls upon Allah and invokes Him until the eclipse passes. The dominant legal opinionon how to perform the eclipse prayer is: that it consists of two units; and in each one, there are two standings, two recitals of Quran, two bowings, and two prostrations - whether the eclipse lasts or not.

This hadeeth rebuts and invalidates what the people before Islam believed in with regards to the influence of the stars on divine decree. It also demonstrates the power of Allah, His total authority over His creation, and that it is necessary to return to Allah during misfortunes and times of hardship and calamities.
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1044

Narrated A'ishah (may Allah bless him and grant him peace): "There was an eclipse of the sun during the lifetime of the Messenger of Allah ﷺ; and thus, he ﷺ led the people in prayer. He stood and did so for a long time, then he bowed and made the bowing long. Then he rose from bowing and remained standing upright for a long time, though not for as long he did in the first time. Then, he went into bowing again, and made it long but it was shorter than the first bowing. Then, he rose and went down into prostration and remained in his prostration for a long time. He ﷺ then did the same in the second unit of the prayer, and by the time he had finished the sun had appeared. He then delivered a sermon to the people, in which he praised Allah and then said, 'The sun and the moon are two of Allah's signs that neither eclipse for anyone's death nor for anyone's life. When you see an eclipse, invoke Allah, pray and say, "Allah is greater" and give charity.' Then, he said, 'O nation of Muhammad! By Allah, there is no-one more jealous than Allah of a male or female slave of His who commits adultery. O nation of Muhammad! By Allah, if you knew what I knew, you would laugh little and weep much'.".

Commentary : The sun and moon are two glorious signs of Allah [of many which He has created], and their courses and alterations [in the sky] demonstrate the perfection in the work of The Creator, the Mighty and Majestic. When lunar and solar eclipses occur,this calls for concern because their disappearance [during the event could potentially lead to the] occurrence of the Day of Judgement. It is necessary for one to return to Allah, and take refuge in Him with prayer and supplication [which they occur]; as this was the habit and custom of the Prophet ﷺ.

In this hadeeth, ʿA’ishah, the Mother of the Believers (may Allah be pleased with her) reports that the sun had eclipsed during the time of the Messenger of Allah ﷺ. The eclipse of the sun [occurs when] its light disappears [in the sky]. For the most part, the solar eclipse is expressed by [the Arabic word]: al-kusoof, and the lunar eclipse as al-khusoof. These two words may be used interchangeably to express one another as well - and this is what occurred in this narration.

As mentioned in the hadeeth, the Messenger of Allah ﷺ led the people in performing the eclipse prayer, [which] consists of two units. He ﷺ commenced the prayer and remained in the standing position for a long time, in the first prayer unit, where he ﷺ recited more ayaat from the Quranafter al-Faatihah, for approximately the amount of time it would take one to recite Surah al-Baqarah - as it is [related] in a report narrated by Ibn Abbaas(may Allah bepleased with him) in Saheeh al-Bukhaaree and Saheeh Muslim.

In another report in Saheeh al-Bukhaaree and Saheeh Muslim, it is narrated on the authority of ʿA’ishah(may Allah be pleased with her), she relates: that the Messenger of Allah ﷺ recited aloud during the prayer for the lunar eclipse.

Then, the Prophet ﷺ bowed, and prolonged it, and thereafter, he straightened up and stood for a long time, [but] not for as long as the first; that is to say - he ﷺ prolonged the standing after he rose from bowing, however, it was shorter than the first standing in which he ﷺ recited ayaat from the Quran near the period of time it would take one to recite Surah al-Baqarah.

Afterwards, The Prophet ﷺ performed a second bowing in the same prayer unit; [which] he prolonged - however, it was shorter than the first bowing. Next, heﷺ prostrated twice, and lengthened it while doing so. Then, he ﷺ performed the second unit similar to that of the first.

Thereupon, he concluded his prayer; and the sun was uncovered, and its eclipse had come to an end by then. Subsequently, The Prophet ﷺ arose immediately after that, and delivered a sermon to the people; and after praising and extolling Allah, said: “Verily, the sun and moon are two signs of Allah, and they do not eclipse because of the death or birth of anyone.” This statement serves as a response to what some people surmised: [i.e.] that the solar eclipse occurred because of the death of Ibraheem, the son of the Prophet ﷺ. For that reason, he ﷺ explained to them that the solar eclipse is not the cause of death for any of the people on earth; [and continued with:] ‘So when you see that the eclipse [is about to occur], supplicate to Allah, perform the takbeer, pray, and give charity.’Thus, he ﷺ enjoined the invocation of Allah, Exalted be He, the performance of the takbeer, prayer, and giving charity upon seeing the eclipse.

Then, he ﷺ said: “O nation of Muhammad!”. This statement of the Prophet ﷺ is an indication of his compassion for them; like when a father addresses his son. Then, he swore an oath by Allah [stating] that no one is more jealous than Allah if his servants, male or female, fornicate [or commit adultery]. Meaning: that Allah, Exalted be He, is jealous if His prohibitions are violated and the sins [which He clearly lays out for man] are committed. Therefore, the emergence of these abominations informs us of a severe consequence; hence: the abundance of adultery and fornication, and the spread of indecency herald a swift punishment.

The protective jealousy of Allah, Exalted be He, is from the category of His attributes which are unique to Him alone; and therefore, it does not resemble the jealousy of created things. But rather, it is an attribute that is suitable to His Majesty; akin to anger and contentment, and the like, [which] are His characteristics that are not shared by creation.

Then, he ﷺ repeated the address [to the people] a second time, by saying: “O nation of Muhammad! By Allah, if you knew what I know - verily, you would laugh little, and weep much.” What is meant by the knowledge here is: what relates to the greatness of Allah, and His retribution for those who disobey Him; and the terrors which take place at the [time] of death, in the grave, and on the Day of Resurrection. The occasion [to which there is] a lot of crying and little laughter in this situation is clear, and what is intended [here is that there is] an alleviation [for the people] by [not knowing] these details.

Some of the other benefits that we can conclude from this hadeeth is that we should always hasten to perform the prayer, engage in the remembrance of Allah, recite the takbeer, and give charity when a solar [or] lunar eclipse happens. We should also enjoin supplications and imploration when one adjures Allah, Exalted be He.

This hadeeth presented a description of the eclipse prayer, and an elucidation as to how it differs from the rest of the prayers. It also serves as a refutation to those who declare that the stars have an influence over the events of the world, and an incitement to perform pious deeds, especially giving charity whose benefit extends to others.

This hadeeth is a warning [to those who may be inclined towards or partake in] the abomination of fornicationoradultery.

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1049

Narrated A'ishah, the wife of the Prophet ﷺ that a Jewish woman came to beg from her and said, "may Allah give you refuge from the punishment of the grave." A'ishah, upon hearing this, asked the Messenger of Allah ﷺ:"Are people punished in their graves?", The Messenger of Allah ﷺ took refuge in Allah from that. Then, one morning the Messenger of Allah ﷺ went out on a journey and there was an eclipse of the sun, and he returned in the late morning and passed between the rear of the dwellings. Then he stood and prayed, and the people stood behind him. He stood for a long time, and then went into bowing for a long time. Then he rose and stood for a long time, though less than the first time, and then went into bowing for a long time, though less than the first time. Then he rose and went down into prostration. Then he stood for a long time, though less than the time before, and then went into bowing for a long time, though less than the time before. Then he rose and stood for a long time, though less than the time before, and then went into bowing for a long time, though less than the time before. Then he rose and went down into prostration. When he had finished, he ﷺ said what Allah willed him to say, and then he told them to seek protection for themselves from the punishment of the grave.".

Commentary : The punishment and bliss of the grave are true and real, and we have been commanded to seek protection from its torment. One of the occasions on which we should seek protection from it is when the signs [of the Hour] occur, namely the lunar and solar eclipse. During those times, there are signs and lessons on the Absolute Divine Power of Allah [that can be observed]. Hence, the sun and moon are two signs from among the creations of Allah - May He be Exalted - establishing His Majesty; and that they are subjected to His Power and Might. The Prophet ﷺtaught us what we [should] do when this phenomenon occurs.

In this hadeeth, a Jewish woman came to see ʿA’ishah(may Allah be pleased with her), asking for something that she had given her. When she gave it to her, the Jewess supplicated for her - and perhaps that was a way of showing appreciation for what she had given her - and said: ‘May Allah give you refuge from the torment of the grave.’ It has been said that she came inquiring about the punishment of the grave and invoked Allah to protect her from it, like what [is mentioned] in a narration from al-Bayhaqi in the book: Proving The Punishment of the Grave [i.e. KitaabIthbaatʿAdhaab al-Qabr] : “A Jewish woman came to see ʿA’ishah(may Allah be pleased with her) and said: “Have you heard the Messenger of Allah ﷺ mentions anything about the torment of the grave?”

ʿA’ishah(may Allah be pleased with her) said to the Prophet ﷺ, inquiring about the statement of the Jewess: ‘Do the people suffer pain in their graves?’ Then, The Prophet ﷺ sought refuge in Allah from the torments of the grave [i.e., by saying AʿoodhubilLaah- “I seek refuge in Allah” and the like]. And he ﷺ confirmed the words of the Jewess regarding the torment of the grave; and the evident questioning of ʿA’ishah(may Allah be pleased with her) indicates that she did not know about the torments of the grave before that moment. But rather, she knew [about] the rewards and punishments [of the grave] after the resurrection. Perhaps the knowledge of the Jewish woman about the suffering in the grave was from what she heard about it from the Torah or in one of their books [i.e., other religious books in the Jewish canon].

Then, the Prophet ﷺ rode out one morning, during which the sun eclipsed. The eclipse of the sun [occurs when] its light disappears in the sky. For the most part, the solar eclipse is expressed by [the Arabic word]: al-kusoof, and the lunar eclipse as al-khusoof. [However,] these two words may be used [interchangeably] to express one another as well - and this is what occurred in this narration.

The Prophet ﷺ returned during the forenoon, and he passed between the rear of the dwellings, i.e., between the living quarters of his wives (may Allah be pleased with them). Then, he ﷺ stood to perform the Eclipse prayer, and completed two units. After he commenced the prayer, he stoodin the first prayer unit for a long time, wherein he ﷺ recited [more ayaat from the Quran] after al-Fatihah, for approximately the amount of time it would take one to recite Surah al-Baqarah - as it is [related] in another hadeeth narrated by Ibn Abbaas(may Allah be pleased with them) in Saheeh al-Bukhaaree and Saheeh Muslim.

In another report in Saheeh al-Bukhaaree and Saheeh Muslim [narrated] on the authority of ʿA’ishah(may Allah be pleased with her), she related that the Messenger of Allah ﷺ recited aloud during the eclipse prayer.

Then, the Prophet ﷺ bowed and prolonged it. Thereafter, he rose from bowing [and stood] a long time - however it was shorter than the first standing. Thereafter, he ﷺ performed a second bowing, however it was less in duration than the first bowing. After he ﷺ rose from bowing, straightening up into a standing position [before] proceeding to perform two prostrations. Next, he stood up to perform the second unit; thus, he ﷺ performed it like [how] it was performed in the first prayer unit; except he shortened the time of all its actions; where he performed: a long standing, yet shorter than the first; a lengthened bowing yetshorter than the first. Then, he ﷺrose, straightening himself from bowing and stood [before] continuing to perform another bowing, yet both were shorter in length than the first bowing and standing. Subsequently, he ﷺ prostrated twice, and after, he sat so that he could perform the tashahhud and tasleem.

After, he ﷺ stood up to deliver a sermon to the people; and said whatever Allah wished for him to say. Thereafter, he ordered the people to seek protection from the torments of the grave. The meaning of ‘seeking protection from the punishments of the grave is: [that we] sincerely seek refuge in Allah from the agonies of the grave, because He is the only One in whose hands lie preservation and protection.

It is mentioned in a report [narrated] by al-Bukhaaree, on the authority of ʿA’ishah(may Allah be pleased with her) who narrates that he ﷺ stood up to deliver a sermon after finishing the prayer. Then, he praised and extolled Allah, and mentioned that the sun and moon are two signs [of many which have been created by] Allah, and they do not eclipse because of the death or birth of anyone.

This serves as a response to what some people surmised: [i.e.] that the solar eclipse happened because of the passing of Ibraheem, the son of the Prophet ﷺ. Then he ﷺ enjoined the invocation of Allah, Exalted be He, with: the performance of the takbeer, prayer, and giving charity upon seeing the eclipse. He ﷺ then warned them of the indecencies of adultery and fornication, and alarmed the people of the retribution of Allah, The Mighty and Majestic.

Some of the other benefits that we can conclude from this hadeeth is to bear in mind and know that the torments of the grave are a reality, and that it is not specific to this nation.

We should be careful when reading or discussing about the narration[s] as attested by the People of the Book; and to strive and see if their account is compatible with the Book of Allah or the statements of His Messenger ﷺ. For that reason, we should refrain from reporting them until we know whether it is truth or falsehood.

Lastly, we learn from this hadeeth that we should seek refuge in Allah concerning the punishments of the grave following the completion of prayer because it is a time where supplications and invocations are answered.
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1051

Narrated `Abdullah bin `Amr: When the sun eclipsed in the lifetime of Allah's Messenger ﷺ and an announcement was made that the prayer was to be held in congregation. The Prophet ﷺ performed two bowing in the first unit. Then, he stood up and performed two bowings in the second unit. Then he sat down and finished the prayer; and by then, the eclipse had cleared. `Aishah said, "I had never performed such a long prostration.".

Commentary : The sun and moon are two signs from among the creations of Allah - May He be Exalted - proving His Majesty; and they are subjected to His Power and Might. The occurrence of lunar and solar eclipses is one of Allah’s signs that manifest so we can reflect on the Absolute Divine Power of Allah. The Prophet ﷺ taught us what we should do when such a phenomenon occurs.

Like what is mentioned in this hadeeth, where ʿAbdullah ibn ‘Amr (may Allah be pleased with them) reports that when the sun eclipsed during the time of the Prophetﷺ - the eclipse of the sun occurs when its light disappears [in the sky. For the most part, the solar eclipse is expressed by [the Arabic word]: al-kusoof, and the lunar eclipse as al-khusoof. However, these two words may be used interchangeably to express one another as well - an announcement was made [stating] that the prayer to be performed in congregation to inform the people that they should come [and get ready] for prayer.

Afterwards, the Prophet ﷺ led the people in a two-unit prayer, which differed in form from the rest of the prayers. Ibn ʿAmr(may Allah be pleased with them) states that: “The Prophet ﷺ bowed twice with a prostration.” This is to mean the prostration was performed to indicate the completion of the first prayer unit, and that the two bowings [are also performed] in both units. Its meaning - is like what is mentioned in the narration [found in] the Saheeh al-Bukhaaree and Saheeh Muslim - that the Prophet ﷺ stood in the first prayer unit and recited [ayaat from the Quran], then performed a long bowing. Thereafter, he ﷺ straightened up from the bowing and remained standing and recited more. Subsequently, he ﷺ bowed a second time, and straightened up from the bowing position into the standing position [again]. Then, he ﷺ prostrated twice, and proceeded to stand for the second unit. So, he bowed twice with the performance of the prostration, and performed the second unit like [how] it was done in the first prayer unit. After, he sat to recite the tashahhud. The sun became clear and was revealed after the passing of its eclipse, which occurred between his sitting in the performance of the tashahhudand tasleem.

Either the taabiʿee, Abu Salamah ibn ʿAbd al-Rahmaan, or ʿAbdullah ibn ʿAmar, (may Allah be pleased with them) related that ʿA’ishah(may Allah be pleased with her) said: “Never have I performed such a prolonged prostration.” She may have expressed the word prostration as a substitute for the entire prayer itself. And what she means is: that The Messenger of Allah ﷺ prolonged this prayer to the point that even whenever she performed a prayer, its length was never as that one.

It is mentioned in a report narrated by al-Bukhaaree, on the authority of ʿA’ishah(may Allah be pleased with her), where she reports that the Prophet ﷺ stood up to deliver a sermon after he finished the prayer. He commenced it with praising and extolling Allah, and then mentioned that the sun and moon are two signs of many which have been created by Allah, and they do not eclipse because of the death or birth of anyone. This statement serves as a response to what some people surmised: [i.e.] that the solar eclipse was due to the passing of Ibraheem, the son of the Prophet ﷺ. Then he ﷺ enjoined the invocation of Allah Exalted be He, with the performance of the takbeer, prayer, and giving charity upon seeing the eclipse. He ﷺ also warned them of the indecencies of adultery and fornication, and alarmed the people of the retribution of Allah, The Mighty and Majestic.

Some of the other benefits that we can conclude from this hadeeth is that we learn that the eclipse prayer has no adhaan or iqaamah; as it is apparent from the narration: “An announcement was made stating that the prayer will be performed in congregation.”

It shows us that prolonging the eclipse prayer is permissible, and the importance of charity and supplication when we see the signs of Allah, May He be Exalted.
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1052

Narrated ‘Abdallah ibn ‘Abbaas(may Allah be pleased with them): There was an eclipse of the sun in the time of Allah’s Messenger ﷺ. Because of that, he ﷺ performed a prayer. In this payer, he ﷺ stood for a long time, about as long as it would take to recite Sura al- Baqarah. Then he bowed for a long time; then he raised his head and stood for a long time; but it was less than the first time; then he bowed for a long time, but it was less than the first bowing; then he raised his head; then he went into prostration; then he stood for a long time, but it was less than the first time; then he bowed for a long time, but it was less than the first bowing; then he raised his head and stood for a long time, but it was less than the first time; then he bowed for a long time, but it was less than the first bowing; then he raised his head; then he prostrated. Upon completing the prayer and departing, the sun had already become bright. Then, he ﷺ said, “The sun and the moon are two of Allah’s signs; they do not eclipse on account of anyone’s death or on account of anyone’s birth. Whenever you see that, make mention of Allah.” The people said, “O Messenger of Allah! We saw you reach out to something while you were standing here, then we saw you move back.” He replied, “I saw Paradise and reached out to a bunch of its grapes; and had I taken it you would have eaten of it as long as the world endures. I also saw Hell. No such abominable sight have I ever seen as that which I saw today; and I observed that most of its inhabitants were women." They asked why that was, and he replied that it was for their ingratitude. He was asked whether their ingratitude meant that they disbelieved in Allah, and so he ﷺ replied, “They are ungrateful to their husbands and they are ungrateful for kindness. If you were to treat one of them kindly for ever and she later saw some defect in you, she would say she had never seen any good in you.".

Commentary : The sun and moon are two signs from among the creations of Allah - May He be Exalted - proving His Majesty; and that they are subjected to His Power and Might, and, the Prophet ﷺ taught us what we should do when such a phenomenon occurs.

The occurrence of lunar and solar eclipses is one of Allah’s signs that manifest to us so we can reflect on His Absolute Divine Power. The Prophet ﷺ taught us to take refuge in Allah, The Mighty and Majestic, with prayer, supplication, humbly invoking Him when such phenomenon occur - until it is over [i.e., till the sun or moon becomes observable and the eclipse has passed].

In this hadeeth, ʿAbdullah ibn Abbaas(may Allah be pleased with them) reports that the sun had eclipsed during the time of the Prophet ﷺ. The eclipse of the sun occurs when its light disappears in the sky. For the most part, the solar eclipse is expressed by the Arabic word: al-kusoof, and the lunar eclipse as al-khusoof. However, these two words may be used interchangeably to express one another as well - and this is what occurred in this narration.

After, the Prophet ﷺ performed the eclipse prayer which consists of two units in total. Ibn Abbaas(may Allah be pleased with him) elucidated the description of the prayer which he ﷺ prayed; and he reports that the Messenger of Allah ﷺ remained in the standing position for a long duration after performing the takbirat al-ihraam(the opening takbir performed at the beginning of prayer). Then, he ﷺ recited ayaat from the Quran for approximately the amount of time it would take one to recite Surah al-Baqarah. After, he ﷺ performed a long bowing. Thereafter, he rose from the bowing position, and stood for a long while; but it was for a shorter duration than when he ﷺ was in the first standing. Then, he performed another long bowing, however, it was shorter in length than the first bowing. Meaning: that the second standing and bowing are shorter in duration than the first.

Thereafter, he ﷺ performed two prostrations, and then rose to perform the second unit of the prayer, standing therein for a long while; however, this was shorter in duration than the first standing which was done in the first prayer unit.

After, he ﷺ performed a long bowing, but it took less time than the bowingin the previous unit. Next, he ﷺ rose from bowing, and performed another standing; and it was shorter than the first standing performed in the second prayer unit. Then he ﷺ performed another prolonged bowing, and it was shorter than the previous bowing done in the second prayer unit. Thereafter, he ﷺ rose from the second bowing. Subsequently, he performed two prostrations. After, he ﷺ recited the tashahhudand did the tasleem; and concluded his prayer. The sun was already revealed by then [i.e., it appeared, and its light returned, and the eclipse had come to an end.]

Then, he ﷺ delivered a sermon to the congregation; and explained in his sermon that the sun and moon are two signs [of many which have been created by] Allah, and they do not eclipse because of the death or birth of anyone. This statement serves as a response to what some people surmised: [i.e., that the solar eclipse was the reason for the death of Ibraheem, the son of the Prophet ﷺ - who had already died when the solar eclipse had occurred.]

After, the Prophet ﷺ directed them towards what is incumbent upon them, saying: “So, if you see that [i.e., the eclipses], remember Allah.” Namely to take refuge in Him with supplication, praise, and worship; and ask Him to lift His anger and punishment away from you.

Then, the Companions (may Allah be pleased with them) asked the Prophet ﷺ: ‘O Messenger of Allah! During your prayer, we saw you reaching out for something in your prayer space. Then, we saw you withhold [yourself].’ That is to say: ‘You hesitated and withdrew [your arm] after’. He ﷺ responded to them stating that he saw a vision with his eyes of Paradise which was revealed to him. Then, he saw it in actuality; and he ﷺ wanted to grab a bunch [of its fruits]. And, he said [thereafter]: “If I had seized just a picking of its [fruit], you would have eaten from it as long as the world lasts.”

He ﷺ then told them that the reason he retracted [his arm] after was because he saw the hellfire. He ﷺ explained that he did not see a view more abominable, ugly, horrid, and evil than that. Then, he ﷺ related that most of the people of the fire were women. The Companions asked him about the reason for that, and to which, he related that the cause for it was their ungratefulness. They asked him: “Ungrateful to Allah?” Then, he said: “They were ungrateful of [their] companions.” The intended companions [here] are their husbands. And being ungrateful towards their husbands means: they are ungrateful of the good deeds of their husbands, the lack of recognizing their merits, and denying they are even present – to the extent the wife would say: “I have never seen any goodness come from you.” If she has experienced something from you that she was not pleased with; upon that, she would deny all of his merit and pious actions because of anything that [may have] angered her.

From the other benefits that we can conclude from this hadeeth is that we should take the initiative in obeying Allah, The Mighty and Majestic, when something to be feared and warned about occurs; and that we request for the removal of tribulations by the remembrance and exaltation of Allah, Exalted be He, and other sorts of good deeds.

This hadeeth shows us how the Prophet ﷺ advised his nation sincerely, directing them to what would benefit them, and how he ﷺ warned them of what would harm them. It teaches us that students should consult the learned one to clarify matters that they do not understand

We learn from this hadeeth the prohibition towards being ungrateful of a person’s goodness, and that the Arabic word “kufr” can be used when one denies a blessing or is ungrateful to a blessing.

This hadeeth teaches us that the eclipse prayer is prescribed in religion and elaborates of its description [of how it is performed].

Lastly, it demonstrates an apparent miracle for the Prophet ﷺ as he saw Paradise and the Hellfire; and Allah revealed for him some of the blessings and torments from both places.
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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..

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..

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..

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..

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..

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..

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..

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..

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..

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..

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..

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..

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..

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..

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..

Khalid ibn Dinar (may Allah have mercy on him) narrated: I asked Abu Al-`Aliyah about a man who becomes in a state of major ritual impurity and has no water available, but has Nabidh (date wine) — should he perform Ghusl with it? He said: No..

Commentary : Water is a great blessing that Allah sent down from the sky and made from it every living thing. From it, people drink and purify themselves, and no other liquid can take its place.
In this Hadith, Abu Khaldah says: "I asked Abu Al-`Aliyah" — who is Rufai ibn Mihran — "about a man," meaning: about the situation of a man "who becomes in a state of major ritual impurity," that is: he becomes in a state of Janabah from the emission of semen, "and has no water" available to perform Ghusl with, "but has Nabidh" Nabidh is what is made from beverages derived from dates, raisins, honey, wheat, and barley, by leaving them soaked in water, then drinking it. "Should he perform Ghusl with it?" That is: would performing Ghusl with it be valid and sufficient? Abu Al-`Aliyah (may Allah have mercy on him) said: "No," meaning: he should not perform Ghusl with it, and this would not be valid. This narration shows the eagerness of the Successors of the Companions (Tabi`un) for knowledge, learning, and understanding of the religion..

Narrated by `Abdullah ibn Al-Arqam (may Allah be pleased with him): that he went out for Hajj or `Umrah with people accompanying him, and he was leading them in prayer. One day, he called the Iqamah for prayer — the Fajr prayer — then said: "Let one of you step forward," and he went to relieve himself, saying: "I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: 'When one of you wants to relieve himself and the prayer is established, let him begin with relieving himself.'".

Commentary : Humility and contemplation enable the Muslim to turn his heart toward his Lord in prayer, so that his heart is occupied only with remembrance and supplication.
In this Hadith, `Abdullah ibn Al-Arqam (may Allah be pleased with him) says: that he "went out for Hajj or `Umrah with people accompanying him, and he was leading them in prayer. One day, he called the Iqamah for prayer" — which was "the Fajr prayer — then said: 'Let one of you step forward'" as Imam for the people in prayer, "and he went to relieve himself" to fulfill his need. Then he informed the people of what he had heard from the Prophet (peace and blessings of Allah be upon him), saying: "I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: 'When one of you wants to relieve himself and the prayer is established, let him begin'" first "with relieving himself." This is because if he enters prayer while holding back his need, his heart will not be free for prayer, and he will be preoccupied with what is inappropriate.
This Hadith encourages avoiding any distraction of the mind during prayer by anything external to it. It also shows the eagerness of the Companions (may Allah be pleased with them) to implement the Hadiths of the Messenger (peace and blessings of Allah be upon him)..

108

It is narrated on the authority of `Uthman ibn `Abd Ar-Rahman At-Taymi that he said: Ibn Abu Mulaykah was asked about Wudu', and he said: I saw `Uthman ibn `Affan (may Allah be pleased with him) being asked about Wudu', so he called for water and a small vessel was brought to him. He titled it over his right hand, then he inserted it into the water, rinsed his mouth three times, sniffed water into his nose and blew it out three times, washed his face three times, then washed his right hand three times, and his left hand three times. Next, he inserted his hand, took water, and wiped his head and ears, washing their insides and outsides once. Then, he washed his feet and said: Where are those asking about Wudu'? This is how I saw the Messenger of Allah perform Wudu'..

Commentary : The Companions (may Allah be pleased with them) carried the banner of religion and raised the standard of Islam, transmitting the knowledge they received from the Prophet (peace and blessings of Allah be upon him) to the generations that came after them.
In this Hadith, one of the Successors of the Companions (Tabi`un) asked the esteemed Successor, Ibn Abu Mulaykah, about the manner of performing Wudu'. He replied: I saw `Uthman ibn `Affan (may Allah be pleased with him) "being asked about Wudu’". That is, someone asked him about the manner of performing Wudu’.
The narration continues: "`Uthman called for water" - i.e., he requested water to perform Wudu’ in front of the questioner and show him how to perform it - "A small vessel was brought to him." That is, they brought him a small vessel, which is a small container holding enough water for Wudu’. The narration then reads: "He tilted it over his right hand," which means he inclined it over his right hand and poured water on it, washing his right hand before dipping it into the Wudu’ water. Then, it reads: "Then he inserted it into the water," meaning he then inserted his right hand into the small vessel. The phrase "He rinsed his mouth three times" means he put water in his mouth and then expelled it three times, while "He sniffed water into his nose and blew it out three times" means he put water in his nose and then expelled it three times.
The narration continues: "washed his face three times, then washed his right hand three times, and his left hand three times." That is, he washed his right arm up to the elbows three times and his left arm up to the elbows three times. The narration then reads: "Then he inserted his hand," meaning he dipped his hand into the small vessel, "took water, and wiped his head and ears." That is, he took a handful of water and placed it on his head, wiping his head with it, then wiped his ears as well.
The narration goes on: "washing their insides and outsides once," meaning he washed his ears from the inside and outside once, then washed his feet. It then reads: "and said" - i.e., `Uthman ibn `Affan (may Allah be pleased with him) - "Where are those asking about Wudu'? That is, where is the one who wants to learn Wudu’?
The narration concludes: " This is how I saw the Messenger of Allah perform Wudu'." That is, I saw the Messenger of Allah perform this Wudu’ in the same manner I have demonstrated to you.
This Hadith underscores teaching through action..

135

It is narrated on the authority of `Amr ibn Shu`ayb, from his father, from his grandfather: A man came to the Prophet (peace and blessings of Allah be upon him) and said, "O Messenger of Allah, how is Tuhur?" So he called for water in a vessel and washed his hands three times, then washed his face three times, then washed his arms three times, then wiped his head and inserted his index fingers into his ears and wiped the outer part of his ears with his thumbs and the inner part of his ears with his index fingers, then washed his feet three times each. Then he said, "This is how Wudu’ is done. Whoever adds to this or omits from it has done wrong and acted unjustly, or has acted unjustly and done wrong.".

Commentary : The Prophet (peace and blessings of Allah be upon him) was keen on teaching the Companions by doing things in front of them so that it would be firmly established in their minds.
In this Hadith, `Abdullah ibn `Amr (may Allah be pleased with him) said: "A man came to the Prophet (peace and blessings of Allah be upon him) and said: O Messenger of Allah, how is Tuhur?" The meaning of the question is: How is Wudu’ performed? "The Prophet (peace and blessings of Allah be upon him) called for water in a vessel, then washed his hands three times, then washed his face three times, then washed his arms three times, then wiped his head, without mentioning a number, then inserted his two index fingers (Sabbahatayn) into his ears," referring to the index fingers of the right and left hands, and they were called Sabbahatayn because they are pointed with during Tasbih (glorifying Allah), "wiped the outer part of his ears with his thumbs and the inner part of his ears with his index fingers , then washed his feet three times each," then he said: " This is how Wudu’ is done. Whoever adds to this", meaning: more than three - "or omits from it" doing less than three "has done wrong" by abandoning the Sunnah and the proprieties of Shari`ah, "and acted unjustly" by not following the Prophet (peace and blessings of Allah be upon him) and opposing him. He mentioned here the mandatory acts of Wudu’, and did not mention rinsing the mouth or sniffing water into the nose (and then blowing it out); perhaps they are included in washing the face, or they are not mandatory; so he did not mention them.
A group of scholars have considered the addition of "or omits from it" to be inauthentic and counted it among what was criticized about `Amr ibn Shu`ayb; because its apparent meaning is a condemnation of doing it less than three, while it is permissible; for the Prophet (peace and blessings of Allah be upon him) did it. So, how can it be expressed as a "wrongdoing"? It was said: If the wording is not due to doubt from the narrator, then it is one of the clear errors that leave no room for ambiguity; for performing Wudu’ once or twice is unanimously permitted, and the reports regarding the matter are authentic. It was said regarding his statement “or omits from it” that there is an ellipsis, and its implied meaning is: whoever falls short in the single washing, such as by leaving a patch unwashed during a single rinse, has done wrong. This is supported by what Nu`aym ibn Hammad ibn Mu`awiyah narrated through Al-Muttalib ibn Hantab in a Marfu` narration (a narration attributed to the Prophet): “Wudu’ may be done once, twice, or up to three times, but whoever falls short of one or exceeds three has erred.”
This Hadith highlights the importance of learning through action, along with verbal instruction..

162

`Ali (may Allah be pleased with him) is reported to have said: "If the religion were based on opinion, then the underside of the Khuff (leather socks) would have been more deserving of being wiped than the upper side. But I saw the Messenger of Allah (peace and blessings of Allah be upon him) wiping over the upper side of his Khuff.".

Commentary : Religion is what the Prophet (peace and blessings of Allah be upon him) conveyed from the Lord of the Worlds, not what people deduce through personal opinion or limited intellect.
In this Hadith, `Ali (may Allah be pleased with him) said: "If the religion were based on opinion." That is, if religious rulings were determined by what seems rational or logical to the human mind. The narration reads, "then the underside of the Khuff would have been more deserving of being wiped than the upper side," because it is what most frequently comes into contact with filth and wear. This, on the surface, is what reason and observation might suggest. However, `Ali continues: "But I saw the Messenger of Allah (peace and blessings of Allah be upon him) wiping over the upper side of his Khuff." Meaning, this is what he did, and we follow his practice because his guidance comes from divine wisdom, far beyond what the intellect alone can grasp. Upon closer reflection, it becomes clear that the idea of wiping the bottom of the sock is flawed: the underside is likely to be dirty and wiping it would only soil the hand without any actual benefit, since the purpose of the wiping is not to clean the sock, but to fulfill an act of worship in the prescribed manner.
This Hadith highlights the strength of `Ali’s intellect and his deep faith. It also underscores an important principle: any opinion that contradicts the Sunnah is an invalid opinion, and the Sunnah is always worthier of being followed..

189

`Abdullah ibn `Abbas (may Allah be pleased with him) said: “The Messenger of Allah ate a shoulder, then wiped his hand with a cloth that was beneath him, then stood up and prayed”..

Commentary : The Prophet (peace and blessings of Allah be upon him) was the most humble of people, despite the great virtues and noble qualities Allah had granted him. Among the signs of his humility was that he ate as a servant would eat. In this Hadith, it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) “ate a shoulder” — that is, he ate from the meat of a roasted sheep’s shoulder — “then wiped his hand with a cloth that was beneath him.” The “cloth” refers to a rough garment or fabric made of hair. He was sitting on it and used it to wipe his hand rather than washing it. “Then he stood up and prayed”. That is, he prayed without performing a new Wudu’.
This Hadith and others have been cited as evidence that the previous command to perform Wudu’ after eating food touched by fire was later abrogated. The final ruling was that Wudu’ is not required after eating food cooked over fire..

210

Sahl ibn Hunayf (may Allah be pleased with him) narrated: "I used to experience difficulty with Madhiy, and I would frequently perform Ghusl. I asked the Messenger of Allah (peace and blessings of Allah be upon him) about this, and he said: 'Wudu’ suffices for that.' I said: 'O Messenger of Allah, what about what gets on my clothing from it?' He said: 'It suffices you to take a handful of water and sprinkle it on your garment wherever you think it has touched it.'".

Commentary : Islam is a religion of mercy and compassion toward people. While Ghusl (ritual bath) is mandatory for semen and major ritual impurity, among Islam's leniencies and consideration for people's circumstances is that it distinguishes between thick semen and the light Madhiy (pre-seminal fluid) that frequently emerges when desire is present in a man's body, or following the emission of semen and after performing Ghusl from it.
In this Hadith, Sahl ibn Hunayf (may Allah be pleased with him) says: "I used to experience difficulty with Madhiy," meaning: in its frequent emission and discharge. Madhiy is a thin white fluid that typically precedes or follows the emission of semen and sometimes emerges after urination or during arousal. He said: "And I would frequently perform Ghusl," meaning: because of the discharge of Madhiy, thinking that Ghusl was required for it. Sahl said: "I asked the Messenger of Allah (peace and blessings of Allah be upon him) about this," meaning: about performing Ghusl for Madhiy. He said: "Wudu’ suffices for that," meaning: Wudu’ is sufficient for it, not Ghusl. Sahl said: "O Messenger of Allah, what about what gets on my clothing from it?" meaning: from this Madhiy. The Prophet (peace and blessings of Allah be upon him) said: "It suffices you to take a handful of water and sprinkle it on your garment wherever you think it has touched it," meaning: sprinkle the spot on the garment that the Madhiy has touched with water, until you believe you have removed it..

269

Narrated by `A’ishah (may Allah be pleased with her), who said: "The Messenger of Allah (peace and blessings of Allah be upon him) and I would sleep under the same covering while I was menstruating. If it was touched by anything from me, the Prophet (peace and blessings of Allah be upon him) would wash that spot without going beyond it, then pray in it. And if anything from him — meaning: his garment — touched it, he would wash that spot without going beyond it, then pray in it.".

Commentary : A menstruating woman's body is pure, as is her sweat, and she may undertake all activities such as cooking, kneading dough, baking, and performing all tasks as she did before menstruation began, except for prayer and fasting.
In this Hadith, the Mother of the Believers, `A’ishah (may Allah be pleased with her), says: "The Messenger of Allah (peace and blessings of Allah be upon him) and I would sleep under the same covering" — the covering being the garment that is closest to the body — "while I was menstruating. If it" — meaning: if that garment — "was touched by anything from me," that is: blood, "the Prophet (peace and blessings of Allah be upon him) would wash that spot without going beyond it," meaning: he would limit himself to that specific area only and not exceed it, "then pray in it" — in that covering. "And if anything from him touched it" — meaning: the Prophet's (peace and blessings of Allah be upon him) garment — "he would wash that spot without going beyond it, then pray in it."
This Hadith demonstrates the breadth and ease of Islamic law..

363

Narrated by Umm Qays bint Mihsan (may Allah be pleased with her), who said: I asked the Prophet (peace and blessings of Allah be upon him) about menstrual blood that gets onto clothing. He said: "Scrape it with a rib and wash it with water and Sidr.".

Commentary : Islam is a religion of ease, and among the manifestations of this ease is making things easier for people and treating them gently, especially in matters that cannot be easily avoided and occur out of necessity rather than choice.
In this Hadith, Umm Qays bint Mihsan (may Allah be pleased with her) says: "I asked the Prophet (peace and blessings of Allah be upon him) about menstrual blood that gets onto clothing," meaning: what is the ruling regarding clothes that are stained with menstrual blood? The Prophet (peace and blessings of Allah be upon him) said: "Scrape it with a rib," meaning: remove it with a stick or something similar like a stone or other object, and scrape it with this to remove the thick, clinging blood. "And wash it with water and Sidr," meaning: after scraping, wash it with something that will improve its scent. Sidr is the Lote tree, and its leaves are used for cleaning. By this, the trace of blood, its smell, and its appearance are removed from the garment..

675

Narrated by `Abdullah ibn Mas`ud (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "And do not differ, lest your hearts differ, and beware of the clamor of the markets.".

Commentary : The Prophet (peace and blessings of Allah be upon him) organized the matter of congregational prayer. He taught us the qualities of the Imam, then who should stand behind him from among those with knowledge who memorize the Quran and with sound minds, then how the rows should be arranged, how people should be gentle with one another, then how children and women should be in the back rows, and other matters.
This Hadith is part of another Hadith, in which he said: "Let those among you who are mature and wise stand close to me," meaning: let those with sound minds and forbearance stand behind me in prayer, "then those who come after them, then those who come after them," meaning: then let the most excellent, then the next most excellent arrange themselves behind them. Then he (peace and blessings of Allah be upon him) said: "And do not differ, lest your hearts differ," meaning: be harmonious and gentle in your standing next to each other in prayer, for disagreement in this situation becomes a cause for the differing of hearts. Then he (peace and blessings of Allah be upon him) said: "And beware of the clamor of the markets," meaning: beware of raising voices in prayer and mosques, and speaking without benefit, as happens in the markets. Do not let thinking about such matters distract you from humility in prayer. It is possible that this is a prohibition against mixing in mosques and in prayer rows, so that those with sound minds and the elderly should not mix with the young and women as in the markets.
This Hadith contains a prohibition against disagreement among people in prayer and in standing in rows. It also contains a warning against raising one's voice and mixing in prayer and mosques, as is often done in the markets..

708

It is narrated on the authority of `Amr ibn Shu`ayb, from his father, from his grandfather, that: We descended with the Messenger of Allah (peace and blessings of Allah be upon him) from the Thaniyyah of Adhakhir, and the time for prayer came. So he prayed facing a wall, using it as a Qiblah, and we stood behind him. Then a Bahmah (small sheep) came passing in front of him, and he kept trying to prevent it until he pressed his stomach against the wall, and it passed behind him..

Commentary : The Messenger of Allah (peace and blessings of Allah be upon him) instructed the one who is praying to place a Sutrah (barrier) in front of him, so that nothing may pass in front of him and interrupt his prayer. As for the congregational prayer, if the Imam places a barrier for himself, it serves as a barrier for the followers behind him.
In this narration, `Abdullah ibn `Amr (may Allah be pleased with him) said: “We descended”, meaning, we were on a journey and stopped at a location, “with the Messenger of Allah (peace and blessings of Allah be upon him) from the Thaniyyah of Adhakir”, which is a mountain pass between Makkah and Madinah. The word Thaniyyah refers to a path through the mountains. “The time for prayer came,” meaning the prescribed time had entered, and the Prophet (peace and blessings of Allah be upon him) prayed with the people “facing a wall”, using it as a Qiblah and barrier, so that no one would pass in front of him and interrupt his prayer. The people were praying behind him. The narration reads, "Then a Bahmah came trying to pass in front of him" - the term Bahmah refers to the offspring of sheep, whether male or female - "He kept trying to prevent it", meaning he kept pushing it away and blocking its path, " until he pressed his stomach was pressed his stomach against the wall ". That is, he moved so close that there was no space left for it to pass in front of him, so it passed behind him instead.
This narration shows that the Sutrah of the Imam serves as a Sutrah for those praying behind him, as the animal passed in front of the followers but behind the Imam, and this did not invalidate the prayer.
The Hadith also teaches that it is upon the one who is praying to prevent anything, human or animal, from passing directly in front of him..

753

Narrated by Abu Hurayrah (may Allah be pleased with him), who said: When the Messenger of Allah (peace and blessings of Allah be upon him) entered into prayer, he would raise his hands outstretched..

Commentary : The Prophet (peace and blessings of Allah be upon him) taught his Companions (may Allah be pleased with them) everything related to prayer: movements, stillness, and other matters. The Companions used to observe him and learn from him, and they transmitted this to those who came after them (may Allah be pleased with them all).
In this Hadith, Abu Hurayrah (may Allah be pleased with him) says: "When the Messenger of Allah (peace and blessings of Allah be upon him) entered into prayer," meaning: when he began it and pronounced the first Takbir, which is the Takbir of Ihram, "he would raise his hands outstretched," meaning: he would raise his hands upward, aligning them with his head or close to that, or other ways that have been narrated regarding his manner (peace and blessings of Allah be upon him) of raising them.
This Hadith demonstrates the Companions' meticulous observation of the Prophet's (peace and blessings of Allah be upon him) actions and their transmission of these actions to others..

789

On the authority of Abu Qatadah (may Allah be pleased with him): The Messenger of Allah (peace and blessings of Allah be upon him) said: “I stand to lead the prayer intending to prolong it, but then I hear the crying of an infant, so I shorten it out of dislike for causing hardship to his mother.”.

Commentary : The Prophet (peace and blessings of Allah be upon him) used to love to prolong the prayer, but at the same time he would take the people's needs into consideration. He would sometimes shorten the prayer for the sake of certain individuals, as in this Hadith in which the Prophet (peace and blessings of Allah be upon him) said: “I stand to lead the prayer intending to prolong it.” That is, he intended to complete it and perfect it in the usual manner—not the kind of prolonging which the Prophet (peace and blessings of Allah be upon him) forbade the Imams from doing. “Then I hear the crying of an infant, so I shorten it,” meaning: he would hear the crying of a child who was present with his mother, who was praying in the congregation. So he would lighten the prayer and not prolong it in terms of recitation or other actions, “out of dislike for causing hardship to his mother,” meaning: out of compassion for the child and his mother, due to her being distracted by her child’s crying during the prayer.
This Hadith highlights the importance of taking the condition of the congregation into account during the prayer, and of avoiding causing them hardship by unnecessary lengthening..

792

It is narrated from some of the Companions that the Prophet (peace and blessings of Allah be upon him) said to a man, "What do you say in the prayer?" The man replied, "I recite the Tashahhud and then say: O Allah, I ask You for Paradise and seek refuge in You from the Fire. As for me, I am not good at your murmuring nor the murmuring of Mu`adh." The Prophet (peace and blessings of Allah be upon him) said, "It is around these that we murmur.".

Commentary : The Prophet (peace and blessings of Allah be upon him) would ask the Companions about their acts of worship and supplications, in order to clarify whether they were correct, or to correct and guide them to what would benefit them in this world and the Hereafter.
In this Hadith, the Prophet (peace and blessings of Allah be upon him) said to a man, "What do you say in the prayer?", meaning: what remembrance and supplication do you say during your prayer? The man said, “I recite the Tashahhud,” referring to the testimony or greetings recited during prayer. “And I say: O Allah, I ask You for Paradise,” meaning: I ask You for entry into it. “And I seek refuge in You from the Fire,” meaning: to be kept far from it and not even come near it. Then the man said to the Prophet (peace and blessings of Allah be upon him), “As for me, I am not good at your murmuring nor the murmuring of Mu`adh.” Murmuring refers to low, indistinct speech, a tone that is heard but whose words are not clear, and it is also interpreted as private or concealed speech. The man meant that he was not proficient in the invocations and supplications that the Prophet (peace and blessings of Allah be upon him) or Mu`adh (may Allah be pleased with him) would say in prayer, nor was he able to formulate supplications with eloquence. The Prophet (peace and blessings of Allah be upon him) replied, “It is around these that we murmur”. Namely, our invocations revolve around Paradise and Hellfire; all our supplications ultimately aim for the same purpose: to attain Paradise and be protected from the Hellfire.
This Hadith teaches that there is no need for affectation or overelaboration in supplication; rather, sincerity and clarity of intention are what matter most..

832

Narrated by `Abdullah ibn Abu Awfa (may Allah be pleased with him), who said: A man came to the Prophet (peace and blessings of Allah be upon him) and said: "I am unable to memorize anything from the Quran, so teach me something that will suffice for me." He said: "Say: Glory be to Allah, and praise be to Allah, and there is none worthy of worship except Allah, and Allah is the Greatest, and there is no power and no strength except with Allah, the Most High, the Most Great." The man said: "O Messenger of Allah, this is for Allah, the Mighty and Majestic, but what is there for me?" He said: "Say: O Allah, have mercy on me, grant me sustenance, grant me well-being, and guide me." When the man stood up, he gestured with his hand like this, and the Messenger of Allah (peace and blessings of Allah be upon him) said: "As for this one, he has filled his hand with goodness.".

Commentary : In this Hadith, a man came to the Prophet (peace and blessings of Allah be upon him) and said: "I am unable to memorize anything from the Quran," meaning: in terms of memorization, learning, and recitation, "so teach me something that will suffice for me" — something I can recite in prayer and elsewhere. The Prophet (peace and blessings of Allah be upon him) told him: "Say: Glory be to Allah, and praise be to Allah, and there is none worthy of worship except Allah, and Allah is the Greatest, and there is no power" — meaning: there is no means of escaping sins and warding off disliked evils except by the Will of Allah — "and no strength" for me to perform acts of obedience and attain good "except with Allah," that is: through His guidance, the Almighty. "Al-`Aliyy" (the Most High) is one of the Names of Allah that encompasses a perfect attribute, which is elevation in its three types: elevation of dominance and victory, elevation of status, and elevation of essence. "Al-`Adhim" (the Most Great) is one of the Names of Allah that encompasses a perfect attribute, which is Greatness. The man then said: "O Messenger of Allah, this" — the remembrance and praise — "is for Allah, the Mighty and Majestic, but what is there for me" in terms of supplication and requests? The Prophet (peace and blessings of Allah be upon him) told him: "Say: O Allah, have mercy on me, and grant me sustenance" of good things, "and grant me well-being" from evil, "and guide me" to the straight path. "When the man stood up, he gestured with his hand like this," meaning: he clenched it, "and the Messenger of Allah (peace and blessings of Allah be upon him) said: 'As for this one, he has filled his hand with goodness,'" meaning: he has gathered abundant good and reward.
The Hadith demonstrates the ease and compassion of the Islamic Shari`ah. It also highlights the importance of learning the Quran and various Adhkar (remembrances).

119

Narrated by `A’ishah (may Allah be pleased with her): that the Prophet (peace and blessings of Allah be upon him) used to perform Wudu’ before going to sleep..

Commentary : Purity and cleanliness are among the signs of the believer, and it was from the Prophet's (peace and blessings of Allah be upon him) practice to maintain this at all times as much as he was able.
This Hadith explains some of these meanings, where the Mother of the Believers, `A’ishah (may Allah be pleased with her), informs us that the Prophet (peace and blessings of Allah be upon him): "used to perform Wudu’ before going to sleep," meaning: it was his habit to perform the Wudu’ for prayer before going to sleep..

616

It is narrated on the authority of Abu Umamah (may Allah be pleased with him) that he said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) delivering a sermon during the Farewell Pilgrimage, in which he said, "Fear Allah, your Lord; perform your five prayers; fast during your month; pay the Zakah of your wealth; obey those in authority among you; and you will enter the Paradise of your Lord.".

Commentary : Drawing closer to Allah by performing what Allah has enjoined, such as prayer, fasting, mandatory almsgiving (Zakah), and pilgrimage, is among the most beloved deeds to Allah the Exalted, and one of the greatest means of entering Paradise.
In this Hadith, Abu Umamah Al-Bahili (may Allah be pleased with him) said: "I heard the Messenger of Allah (peace and blessings of Allah be upon him) delivering a sermon during the Farewell Pilgrimage, in which he said: “Fear Allah, your Lord,” meaning: place a barrier between yourselves and the Punishment of Allah, fear Him as though you see Him, comply with His commands, and avoid His prohibitions. “Perform your five daily prayers,” meaning: perform the five prayers that Allah has enjoined upon you at their prescribed times and observe them consistently. “fast during your month,” meaning: the month of Ramadan. “Pay the Zakah of your wealth,” meaning: pay the due right of Allah from your wealth when it reaches the Nisab (minimum threshold that incurs the obligation of Zakah) and a full lunar year has passed over it. “Obey those in authority among you,” meaning: obey your leader and the one in authority over you, and do not disobey or oppose him. Their obedience is only in what is right. But if they command something that involves disobedience to Allah, then there is no obedience to any created being in disobedience to the Creator.
“You will enter the Paradise of your Lord,” meaning: your reward for doing so is that Allah the Exalted, will admit you to Paradise. The reward for the one who fulfills what Allah has enjoined upon him is Paradise and its bliss.
The Hadith includes the command to fulfill what Allah has prescribed of prayer, fasting, and Zakah (mandatory almsgiving).
And in it is the command to obey the ruler and not to oppose or disobey him..

675

Ibn `Umar (may Allah be pleased with him) narrated: The Messenger of Allah (peace and blessings of Allah be upon him) prescribed the charity of Al-Fitr upon males and females, free persons and slaves: a Sa` of dates or a Sa` of barley. He said: So the people began to equate it to half a Sa` of wheat..

Commentary : In this Hadith, `Abdullah ibn `Umar (may Allah be pleased with him) said: "The Messenger of Allah (peace and blessings of Allah be upon him) prescribed the charity of Al-Fitr," referring to Zakat Al-Fitr given at the end of Ramadan. The wisdom behind its obligation includes: to spare the poor from having to ask on the day of `Eid, and to purify the fasting person from (the sinfulness of) any idle talk or inappropriate behavior that may have occurred during the fast. He continued: "males and females, free persons and slaves," indicating that it is mandatory upon every Muslim individual, whether young or old. The obligation is fulfilled on behalf of minors by their parents or guardians, and on behalf of slaves by their masters. It is to be given as "a Sa` of dates or a Sa` of barley," where a Sa` is equivalent to four Mudds, and a Mudd is the amount that fills two cupped hands. Ibn `Umar further stated: "Then people began to equate it," meaning that they began to give Zakat in an amount equivalent to a Sa` of dates or barley.
It is said that the “people” referred to here were Mu`awiyah ibn Abu Sufyan (may Allah be pleased with him) and those who followed his view, who substituted it with "half a Sa` of wheat," i.e., wheat instead of dates or barley..

982

It is narrated on the authority of Buraydah ibn Al-Husaib Al-Aslami (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said, "The believer dies with sweat on his forehead.".

Commentary : The severity of death and its agonies are not necessarily signs of punishment or a bad end. This is clarified in the Hadith in which the Prophet (peace and blessings of Allah be upon him) said: "The believer dies with sweat on his forehead." It has been said that this refers to the intensity of death, such that his forehead sweats as a means of purifying his sins or elevating his rank. It is also said to be a sign of a good ending. Others interpret it as a metaphor for the believer’s lifelong striving in seeking lawful sustenance and his self-discipline through fasting and prayer until he meets Allah (Glorified and Exalted is He). It is also said that his forehead sweats out of modesty when receiving the glad tidings at the moment of death. The "forehead" here refers to the front part of the head.
Ahmad, Ibn Majah, At-Tirmidhi (may Allah have mercy on them), and others narrated from Sa`d ibn Abu Waqqas (may Allah be pleased with him) that he said: "The Prophet (peace and blessings of Allah be upon him) was asked: Which people are most severely tested?" He said: "The prophets, then the most exemplary and then the next best, are tested. A man is tested according to the strength of his faith. If he is firm in his faith, his trials are severe, and if there is weakness in his faith, his trials are made easier for him.".

1131

It is narrated on the authority of Ruwayfi` ibn Thabit (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings of Allah be upon him) said, “Whoever believes in Allah and the Last Day let him not water his seed to the offspring of another..

Commentary : Islam has prescribed specific rulings to safeguard honor and lineage, especially given that, during times of war, female captives would be taken and distributed among the warriors. Additionally, the buying and selling of slave women (concubines) was a common practice. All such women were lawfully permissible (for intimacy) to their lawful owners. Therefore, Islam legislated the practice of ensuring wombs are free (of pregnancy) when these women were transferred from one man to another.
In this Hadith, the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever believes in Allah and the Last Day,” meaning: whoever has complete faith, affirming and acknowledging belief in Allah and the Last Day, and adheres to the laws of Islam, “ let him not water his seed to the offspring of another” that is, he should not deposit his seed ( i.e., have intercourse) except in a womb that is reliably known to be free of any legal impediments to intercourse (i.e., pregnant by or married to another man). This directive came in light of the practice at the time, where men would purchase slave women or acquire female captives in war, who would then be distributed among the warriors or rightful claimants. The Prophet (peace and blessings of Allah be upon him) instructed them to ensure the wombs were free(of pregnancy) before engaging in intercourse. He (peace and blessings of Allah be upon him) said in the Hadith regarding the captives of Awtas: “A pregnant woman must not be approached until she gives birth, and a non-pregnant woman until she menstruates once.” He thus prohibited a man from engaging in intercourse with a woman who is pregnant by another man. This is because pregnancy in the womb is like a crop in the soil, and a man’s water (i.e., semen) is what nourishes what lies within the wombs of women.
Therefore, every believer must be cautious with his seed and only place it where Allah and His Messenger have permitted, where there is no ambiguity or religious doubt. Some scholars have stated that the fetus may continue to grow nourished by the semen of the second man, and then be born, appearing as though it is a child shared between two men. This may lead to the newborn inheriting from the second man while it is, in fact, the child of another, or the second man taking ownership of the child while he is, in fact, his own son. For this reason, the Prophet (peace and blessings of Allah be upon him) forbade intercourse with pregnant slave women and captives until they have delivered or experienced one menstrual cycle..

1138

It is narrated on the authority of Abu Sa`id Al-Khudri (may Allah be pleased with him) that he said: Coitus interruptus was mentioned in the presence of the Messenger of Allah (peace and blessings of Allah be upon him) and he said: Why would one of you do that? Ibn Abu `Umar added in his narration: He did not say, "None of you should do that." They both said in their narrations: "For there is no soul that Allah has decreed to be created except that He is its Creator.".

Commentary : Every creature has had its lifespan and offspring decreed by Allah, and the Pen has already recorded this; therefore, practicing coitus interruptus to prevent offspring is ultimately of no real benefit.
In this Hadith, Abu Sa`id (may Allah be pleased with him) reported: "Coitus interruptus was mentioned," referring to the act of withdrawing the male organ from the vagina before ejaculation. This discussion took place "in the presence of the Messenger of Allah (peace and blessings of Allah be upon him)," i.e., during his gathering. The Prophet (peace and blessings of Allah be upon him) responded with a tone of disapproval, saying: "Why would one of you do that!" This question expresses disapproval of the practice, which is often done to avoid conception. However, the Prophet (peace and blessings of Allah be upon him) reminds them that all matters are ultimately determined by the decree of Allah. If Allah wills for a child to be conceived, it will happen, whether through intentional intercourse or even if ejaculation occurs before withdrawal, without the person realizing it. Thus, the will and decree of Allah will inevitably come to pass.
At-Tirmidhi said that Ibn Abu `Umar added to his narration, and he [the Prophet] did not say: "None of you should do that," meaning that the Prophet (peace and blessings of Allah be upon him) did not explicitly forbid his Companions (may Allah be pleased with them), but rather indicated that it is preferable to leave that. In the narration by Al-Bukhari, the Prophet (peace and blessings of Allah be upon him) said: "Do you indeed do that?" "There is no blame upon you if you do not do that." Then the Prophet (peace and blessings of Allah be upon him) said: "For there is no soul that Allah has decreed to be created except that He is its Creator." Another narration reads: "Except that it will come forth." That is, Allah has ordained the means for its emergence, even if the man takes precautions through coitus interruptus.
It was said that among the reasons for practicing coitus interruptus is that the woman is nursing, and there is concern for the infant she is nursing in that case; or that the man has limited means and desires to have fewer children; or due to fear of having a child with a slave woman, which would result in the child being born into slavery. However, none of these reasons can stand against the divine command and decree of Allah, and indeed, it is Allah Who provides..

1149

Ibn `Abbas (may Allah be pleased with him) was asked whether, if a man had two female slaves, and one of them nursed a slave-boy, and the other had nursed a slave-girl, is it permissible for the boy to marry the girl? He said, "No. The origin of the milk is one.".

Commentary : The Successors of the Companions (Tabi`un) used to ask the Companions (may Allah be pleased with them) and learn the religion from them. The Companions (may Allah be pleased with them) were keen to transmit the religion to them, teach them, and issue Fatwas for them concerning the new matters that arose.
In this Hadith, the Successor `Amr ibn Ash-Sharid (may Allah have mercy on him) narrated: "`Abdullah ibn `Abbas (may Allah be pleased with him) was asked whether, if a man had two female slaves, and one of them nursed a slave-boy, and the other had nursed a slave-girl." That is: one of the two slave women suckled a female child, and the other slave woman suckled a male child. Then he was asked: "Is it permissible for the boy to marry the girl?" That is: is it permissible for the boy who was suckled by the first slave woman to marry the girl who was suckled by the second? Ibn `Abbas (may Allah be pleased with him) said, “No,”—that is, it is not permissible for them to marry one another. “The origin of the milk is one,” meaning: both women were owned by the same man, and it was he who fathered both children. The milk by which the two infants were breastfed was produced as a result of a single man’s procreative act, and thus the children are considered milk-siblings..

1894

Abu Qatadah (may Allah be pleased with him) is reported to have said: The Messenger of Allah (peace and blessings of Allah be upon him) said, "The one who serves drinks to the people is the last to drink.".

Commentary : Islam promotes manners and conduct that elevate the spirit of those who uphold them, whether in private or in public.
Among the examples of this is what the Prophet (peace and blessings of Allah be upon him) teaches in this Hadith how one should serve the community, how such service uplifts a person’s character, and how one should prioritize the collective interest in all aspects of life.
This Hadith is an abridged version of another narration in which it is mentioned that when the Companions lost access to water during one of their journeys, Abu Qatadah (may Allah be pleased with him) said: "They were saying, ‘O Messenger of Allah, we are perishing, we are thirsty!’ So he replied, ‘There is no destruction upon you.’ Then he said, ‘Bring me my Ghumar,’ meaning, bring me my small cup, and the Ghumar is a small vessel." He continued: "Then the Prophet (peace and blessings of Allah be upon him) called for the water container (used for Wudu’; Mida'ah), and he began to pour, while I, Abu Qatadah, was giving the people to drink. As soon as the people saw water in the container, they rushed toward it. But the Messenger of Allah (peace and blessings of Allah be upon him) said, ‘Pour it gently, each of you will have enough to drink.’ So they did as he said, and the Messenger of Allah (peace and blessings of Allah be upon him) continued to pour, and I continued to serve them until no one remained except myself and the Messenger of Allah (peace and blessings of Allah be upon him). Then the Messenger of Allah (peace and blessings of Allah be upon him) poured and said to me, ‘Drink.’ I replied, ‘I will not drink until you drink, O Messenger of Allah.’ He said, ‘The one who serves the people is the last to drink.’" That is, whoever takes on the task of serving others should delay their own turn until everyone has been served.
The Hadith indicates: Whoever is entrusted with an affair of the Muslims must strive for the benefit of the Muslims and delay his own benefit until their benefit is fulfilled.
It highlights the Shari`ah's encouragement to spread virtuous morals among Muslims.
It also indicates the good manners and commitment that the Companions (may Allah be pleased with them) showed toward the Messenger of Allah (peace and blessings of Allah be upon him)..

2428

On the authority of Abu Sa`id Al-Khudri and Abu Hurayrah (may Allah be pleased with them), they said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "The servant will be brought on the Day of Resurrection, and Allah will say to him: 'Did I not give you hearing, sight, wealth, children, and did I not make the cattle and tillage subservient to you, and did I not allow you to hold leadership of people and to settle in Riba`? Did you not think that you would meet Me on this Day of yours?' So he will say: 'No.' So Allah will say to him: 'Today you shall be forgotten just as you have forgotten Me.'".

Commentary : Every servant will be presented before Allah, the Almighty and Majestic, and He will make him acknowledge His blessings that He bestowed upon him in the world, and He will ask him: What did you do with them? And did he fulfill their due gratitude and not neglect the Rights of Allah concerning them?
In this Hadith, the Prophet (peace and blessings of Allah be upon him) says: "The servant will be brought on the Day of Resurrection," meaning for the reckoning and presentation before Allah, "and Allah will say to him," meaning He will ask him and confirm: "Did I not grant you hearing, sight," meaning did I not bestow upon you the blessing of sight and hearing, "wealth, and children," meaning and I provided you with wealth and children, "Did I not subject," meaning I made subservient "the cattle and the tillage to you" from livestock, horses, and cultivation, "allow you to hold leadership," I allowed you to be a leader and a person of status among the people, and in your community, “and to settle in Riba`” — meaning: you possessed Riba`, which refers to homes and cultivated lands. And it was also said: it refers to taking one-fourth of the spoils of war. Then He — the Exalted — will say to him: "Did you not think that you would meet Me on this Day of yours?" That is: Did you believe that there is resurrection, life after death, reckoning, Paradise, and Hell on the Day of Resurrection? "The servant says, 'No,' meaning: I did not think there would be a resurrection after death, and that there would be an accounting on this day. Allah Says to him, 'Today,' on this day, 'you shall be forgotten,' meaning: you will be left neglected, I will turn away from you and abandon you, and withhold My Mercy from you, and you will be treated as one forgotten, 'as you forgot Me,' meaning: this is your recompense as you forgot My obedience and gratitude for the blessings I bestowed upon you..

2883

It is narrated on the authority of An-Nawwas ibn Sam`an (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “The Quran will come, along with its companions, those who acted upon it in the worldly life, preceded by Surat Al-Baqarah and Surat Al `Imran.” An-Nawwas (may Allah be pleased with him) said: 'The Messenger of Allah (peace and blessings of Allah be upon him) gave three parables for them, which I have not forgotten since. He said: “They will come as if they were two shades with a brightness between them, or as if they were two dark clouds, or as if they were two flocks of birds in ranks, with wings outspread, pleading on behalf of their companion.”’.

Commentary : The Shari`ah encourages the recitation of the Quran with contemplation and reflection upon its verses, along with acting upon the obedience it enjoins and avoiding what it cautions against. It clarifies that whoever does this sincerely, seeking the pleasure of Allah, will be granted a great reward and immense favor on the Day of Judgment.
In this Hadith, An-Nawwas ibn Sam`an (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) said, "The Quran will come, along with its companions," meaning those who recited and memorized it, "those who acted upon it in the worldly life," meaning they performed deeds according to its guidance, seeking reward and recompense from Allah. "preceded by Surat Al-Baqarah and Surat Al `Imran," meaning these two Surahs will lead the companions of the Quran on the Day of Judgment. It is also said that they will precede the entire Quran.
An-Nawwas said: "The Messenger of Allah (peace and blessings of Allah be upon him) gave them three parables," meaning the Prophet (peace and blessings of Allah be upon him) likened the precedence of Surat Al-Baqarah and Surat Al `Imran to three parables. An-Nawwas ibn Sam`an said: "I have not forgotten them since," meaning these three parables have remained vividly in my mind. He (peace and blessings of Allah be upon him) said: "They will come," meaning Surat Al-Baqarah and Surat Al `Imran on the Day of Judgment, "as if they were two shades," meaning as if they are two canopies shading their companion and those who memorized them , "with a brightness between them," meaning there will be light and radiance between them.
The second parable given by the Prophet (peace and blessings of Allah be upon him) was: "Or as if they were two dark clouds," meaning as if they were like clouds that act as umbrellas, protecting their reciter from the heat of the Day of Judgment.
The third parable was: "Or as if they were two flocks of birds in ranks," meaning as if they were a canopy of birds lined up with their wings spread, "pleading," meaning defending and protecting "their companion", the one who recited, memorized, and acted upon the verses.
The Hadith involves the encouragement to frequently recite Surat Al-Baqarah and Surat Al `Imran.
It indicates that teaching through examples reinforces the meaning..

`Ali ibn Abi Talib (may Allah be pleased with him) said: “The best of people after the Messenger of Allah (peace and blessings of Allah be upon him) is Abu Bakr (may Allah be pleased with him), and the best of people after Abu Bakr is `Umar (may Allah be pleased with him).”.

Commentary : The Companions of the Prophet (may Allah be pleased with them) have a lofty status. Some of them are superior to others due to the virtue with which Allah and His Messenger (peace and blessings of Allah be upon him) favored them.
In this narration, `Ali ibn Abi Talib (may Allah be pleased with him) said: “The best of people after the Messenger of Allah (peace and blessings of Allah be upon him) is Abu Bakr (may Allah be pleased with him), and the best of people after Abu Bakr is `Umar (may Allah be pleased with him).” This was due to their strong virtue in the religion of Allah, the Mighty and Majestic, and their unwavering support for it. Both carried the banner of the Caliphate after the Messenger of Allah (peace and blessings of Allah be upon him), and they fulfilled that trust in the best manner.
This statement is a clear refutation of the Rafidah, who gave precedence to `Ali on account of his lineage and closeness to the Messenger of Allah (peace and blessings of Allah be upon him), over Abu Bakr and `Umar (may Allah be pleased with them both). `Ali (may Allah be pleased with him) made this statement in a sermon in Kufah, as reported by Imam Ahmad (may Allah have mercy on him).
This Hadith clearly affirms the virtue and merit of Abu Bakr and `Umar (may Allah be pleased with them both). It also reflects the deep love that `Ali (may Allah be pleased with him) had for them, along with his humility and recognition of their excellence..

114

It was narrated from `Abdullah ibn Mas`ud (may Allah be pleased with him) that Abu Bakr and `Umar (may Allah be pleased with them) gave him the glad tidings that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever wishes to recite the Quran fresh (Ghaddan) as it was revealed, let him recite it according to the recitation of Ibn Umm `Abd.”.

Commentary : The Companions (may Allah be pleased with them) would strive to carry the banners of this religion, each according to his ability. At times, one of them would excel and surpass others in a particular matter.
In this Hadith, `Abdullah ibn Mas`ud (may Allah be pleased with him) said: “Abu Bakr and `Umar (may Allah be pleased with them) gave me the glad tidings that the Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Whoever wishes to recite the Quran fresh (Ghaddan) as it was revealed, let him recite it according to the recitation of Ibn Umm `Abd.’”
The word Ghaddan refers to something tender and unchanged. It is also said to refer to fruit at its earliest stage. The meaning is that he memorized it and recited it as Allah revealed it adhering to its rulings and reciting it with a pleasant voice. It is also said that it refers to his method and manner of recitation, or that it refers to the verses which the Prophet (peace and blessings of Allah be upon him) heard from him from the beginning of Surat An-Nisa’ to the verse (interpretation of the meaning): {And We have brought you as a witness over these} [An-Nisa’ 4:41] After the Prophet (peace and blessings of Allah be upon him) heard the recitation of `Abdullah ibn Mas`ud (may Allah be pleased with him), he began to say concerning him: “Ask, and it will be granted to you.” This is a testimony that his recitation was accepted and that his supplication was answered.
This Hadith includes the permissibility of giving glad tidings to the believer regarding what pleases him. It also highlights a noble virtue and great merit of Ibn Mas`ud (may Allah be pleased with him), who was among those who memorized and mastered the Quran. It also encourages following the method and manner of Ibn Mas`ud (may Allah be pleased with him) in reciting the Quran and in adhering to its rulings..

117

Narrated by Abu Hurayrah (may Allah be pleased with him): The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever loves Al-Hasan and Al-Husayn has indeed loved me, and whoever hates them has hated me.”.

Commentary : The household of the Prophet (peace and blessings of Allah be upon him) possesses many virtues, and they are entitled to certain rights over others. The Prophet (peace and blessings of Allah be upon him) commanded that they be loved and forbade hatred toward them.
In this Hadith, Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever loves Al-Hasan and Al-Husayn has indeed loved me.” Al-Hasan and Al-Husayn are the sons of `Ali ibn Abi Talib and Fatimah, the daughter of the Prophet (peace and blessings of Allah be upon him). They are the two grandsons of the Messenger of Allah (peace and blessings of Allah be upon him), and they are his two fragrant flowers from this world. Among the signs of loving the Prophet (peace and blessings of Allah be upon him) is to love Al-Hasan and Al-Husayn, "and whoever hates them has hated me." Among the signs of hating the Prophet (peace and blessings of Allah be upon him) is to hate Al-Hasan and Al-Husayn. It is sufficient as a mark of wretchedness to hate he (i.e., the Messenger) whose love is part of the perfection of faith. The Prophet (peace and blessings of Allah be upon him) enjoined love for his family. He (peace and blessings of Allah be upon him) said, as narrated in Sahih Muslim: “I remind you, to fear Allah, regarding my household.” Imam Ahmad (may Allah have mercy on him) narrated that the Prophet (peace and blessings of Allah be upon him) said: “I am leaving behind two successors among you: the Book of Allah and my household.” Allah the Exalted has removed impurity from the household and purified them completely, as He Says (interpretation of the meaning): {Indeed, Allah only intends to remove from you the impurity [of sin], O people of the household, and to purify you with [extensive] purification} [Al-Ahzab 33:33] This love that the Prophet (peace and blessings of Allah be upon him) enjoined is not one of extremism—such as raising the members of the household above the level of humanity—nor does it justify hatred toward others among the Companions of the Prophet (peace and blessings of Allah be upon him), as is the practice of the Shi`ah in their exaggeration regarding Al-Hasan and Al-Husayn. Imam Ahmad (may Allah have mercy on him) narrated from `Umar ibn Al-Khattab (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Do not exaggerate in praising me as the Christians exaggerated in praising `Isa ibn Maryam (Jesus—peace and blessings of Allah be upon him). Verily, I am only the slave of Allah and His Messenger.” In Al-Bukhari and Muslim, it is narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Do not revile my Companions. Do not revile my Companions. For by the One in Whose Hand is my soul, if one of you were to spend gold equivalent to Mount Uhud, it would not amount to the Mudd (a handful) of what one of them spent, nor even half of it.”
This Hadith highlights the noble status and great virtue of Al-Hasan and Al-Husayn (may Allah be pleased with them both), and that love for them is part of love for the Prophet (peace and blessings of Allah be upon him)..

190

`Abdullah ibn Mas`ud (may Allah be pleased with him) narrated: “I heard the Prophet (peace and blessings of Allah be upon him) say: ‘May Allah brighten the face of a person who hears a Hadith from us and conveys it to others. For perhaps the one to whom it is conveyed has more understanding than the one who heard it.’".

Commentary : The Prophet (peace and blessings of Allah be upon him) urged the conveyance of the call to truth to the people and the transmission of his Sunnah, so that the religion may spread.
In this Hadith, `Abdullah ibn Ma`sud (may Allah be pleased with him) narrated that the Prophet (peace and blessings of Allah be upon him) said: “May Allah brighten” — meaning: grant radiance and beauty; this is a supplication that Allah beautifies his physical form and elevates his rank. “A person” — that is, anyone, whether from the noble Companions or those who heard from them. “Who hears a Hadith from us” — referring to the words, actions, or approvals of the Prophet (peace and blessings of Allah be upon him). In one narration: “...and memorizes it” — meaning: he comprehends it with both his mind and heart and retains it. “And conveys it” — meaning: he transmits it to others exactly as he heard it. “For perhaps the one to whom it is conveyed has more understanding than the one who heard it.” In another narration: “For perhaps a carrier of Fiqh is not a jurist (Faqih), and perhaps a carrier of Fiqh conveys it to one who is more knowledgeable than he.” The particle “perhaps” (Rubba) can be used to express both rarity and frequency. The intended meaning is that it is sometimes — or even often — the case that the narrator who hears a Hadith is neither a scholar nor a jurist. However, he memorizes the Sunnah and transmits it to others — among whom are scholars and jurists capable of deriving rulings, or to someone more capable of understanding and deduction.
This Hadith encourages memorizing the Prophetic Sunnah and conveying it to others. It also illustrates the merit that scholars hold, and the merit of bearing, safeguarding, and conveying knowledge..

200

Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Part of what continues to benefit a believer from his deeds and good actions after his death is: knowledge he taught and spread; a righteous child he left behind; a Mus-haf he bequeathed; a mosque he built; a house he built for a wayfarer; a canal he caused to flow; or charity he gave from his wealth during his lifetime while he was in good health—these continue to reach him after his death.”
Part of what continues to benefit a believer from his deeds and good actions after his death is.

Commentary : Islamic law encourages performing acts of righteousness and obedience. The Muslim is instructed to treat this worldly life as a field in which he plants for his Hereafter. It has clarified that some deeds continue to benefit a person even after death.
In this Hadith, Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “ Part of what continues to benefit a believer from his deeds and good actions after his death” That is: the impact and reward of these deeds persist beyond the person’s lifetime. This applies broadly to both the righteous and the sinful. However, the Prophet (peace and blessings of Allah be upon him) clarified that what is intended are righteous deeds, when he said: “and good actions after his death.” In other words, the reward continues to reach him. He then gave examples: “Knowledge he taught and spread” — meaning he made it accessible to others by any means, whether through teaching, writing, authoring, or otherwise. “A righteous child he left behind” — and in another version: “a righteous child who prays for him.” Meaning: if the child performs righteous actions taught by the parent, then the parent shares in the reward. “A Mus-haf he bequeathed” — meaning he left behind a copy of the Quran, either as a personal possession or something he endowed for the Muslims. “A mosque he built” — whether through personal effort or financial contribution. “A house he built for a wayfarer” — meaning a shelter or dwelling for travelers. “A canal he caused to flow” — meaning he extracted water, built a means for it to flow, and facilitated its benefit to others. “Charity he gave from his wealth during his lifetime while he was in good health—these continue to reach him after his death” — that is: he gave charity while alive and well, and its reward continues after his passing. Even if some of these actions were not intended to have a lasting effect, Allah out of His Bounty allows any good that benefits people after one’s death, and is a trace of one’s work, to count in one’s record.
This Hadith illustrates the immense grace of Allah toward His believing slaves: He has made some deeds continue in reward even after death. It encourages giving Sadaqah Jariyah (ongoing charity) during one’s lifetime, so its benefit endures. It also shows that books of beneficial knowledge left behind are among the righteous deeds whose reward remains after a person’s death..

541

From Mu`adhah bint `Abdullah Al-`Adawiyyah (may Allah have mercy on her): A woman asked `A’ishah (may Allah be pleased with her), saying: “Is it permissible for a menstruating woman to apply henna or dye?” She replied: “We used to be with the Prophet (peace and blessings of Allah be upon him), and we would apply henna, and he did not forbid us from doing so.”.

Commentary : The Shari`ah (Islamic law) came to bring ease to people, especially in matters related to Taharah (ritual purity).
In this Hadith, Mu`adhah bint `Abdullah Al-`Adawiyyah (may Allah have mercy on her) reports: “A woman asked `A’ishah (may Allah be pleased with her), saying: ‘Is it permissible for a menstruating woman to apply henna or dye?’” meaning: is it permissible for her to apply henna to her hands, feet, or hair while she is in a state of menstruation? `A’ishah (may Allah be pleased with her) said: “We used to be with the Prophet (peace and blessings of Allah be upon him), and we would apply henna, and he did not forbid us from doing so.” This indicates that the Prophet (peace and blessings of Allah be upon him) approved of their practice, which serves as evidence of its permissibility. The dye left by henna on the hands does not prevent the removal of major impurity—whether due to Janabah (a state of ritual impurity caused by the discharge of semen or sexual intercourse) and menstruation—through ritual bathing (Ghusl), when they perform it..

542

Narrated by Abu Hurayrah (may Allah be pleased with him): “I saw the Prophet (peace and blessings of Allah be upon him) carrying Al-Husayn the son of `Ali on his shoulder, and his saliva was dripping on him.”.

Commentary : The Prophet (peace and blessings of Allah be upon him) clarified for his Ummah all matters related to purification. He explained what is pure and what is impure, along with the detailed guidelines for each.
In this Hadith, Abu Hurayrah (may Allah be pleased with him) said: “I saw the Prophet (peace and blessings of Allah be upon him) carrying Al-Hasan — and in some versions: Al-Husayn — the son of `Ali (may Allah be pleased with him) on his shoulder, and his saliva was dripping on him.” That is, the moisture from his mouth was falling onto the garment of the Prophet (peace and blessings of Allah be upon him), indicating that it is pure. Had it been impure, the Prophet (peace and blessings of Allah be upon him) would have washed it. It is also possible that the pronoun "on him" refers to Al-Hasan, and in that case, if it had been impure, the Prophet (peace and blessings of Allah be upon him) would not have carried a child with impure clothing.
This Hadith also encourages showing gentleness toward children..

660

Narrated by `Abdullah ibn `Amr (may Allah be pleased with him): "We prayed Maghrib with the Messenger of Allah (peace and blessings of Allah be upon him). Some returned, while others remained. Then the Messenger of Allah (peace and blessings of Allah be upon him) came out in haste, breathing heavily, with his garment lifted above his knees, and said: ‘Rejoice! Your Lord has opened one of the gates of Heaven and is boasting about you to the angels, saying: “Look at My slaves—they have fulfilled one mandatory duty and are awaiting another.”’”.

Commentary : Prayer is a pillar from the pillars of Islam. It holds immense virtue and an elevated status among the acts of worship. It is a connection between the servant and his Lord. It is repeated five times a day. The Shari`ah has encouraged its voluntary prayers, and the Prophetic Sunnah has clarified that Allah boasts to His angels about His praying servants and those who await its appointed times.
In this Hadith, `Abdullah ibn `Amr ibn Al-`As (may Allah be pleased with them) conveys some of these meanings. He said: “We prayed Maghrib with the Messenger of Allah (peace and blessings of Allah be upon him). Some returned,” meaning: some people returned to their homes, “while others remained,” meaning: some waited in the Masjid (mosque) after the end of the prayer, awaiting the `Isha’ prayer. “Then the Messenger of Allah (peace and blessings of Allah be upon him) came out in haste, breathing heavily,” meaning: his breath had quickened, and his breathing was continuous, “with his garment lifted above his knees,” meaning: he had uncovered his clothing and raised it above his knees, such that they were visible this was due to the speed of his walk and his haste because he was carrying glad tidings for them. “And said: ‘Rejoice! Your Lord has opened one of the gates of Heaven and is boasting about you to the angels,’” meaning: He is proudly mentioning you before the angels. The Lord of Might says: “Look at My slaves—they have fulfilled one mandatory duty and are awaiting another.” Meaning: their waiting for the next mandatory prayer in the Masjid after completing the first is a reason for Allah to boast about them to His angels. This is evidence of the virtue of waiting for one prayer after another.
Muslim narrated that the Prophet (peace and blessings of Allah be upon him) said: “Waiting for the prayer after the prayer—that is the Ribat (enduring at the frontier to guard the Muslim state), that is the Ribat, that is the Ribat.” Thus he (peace and blessings of Allah be upon him) made enduring in acts of worship and waiting patiently for the next prayer a form of Ribat in the path of Allah. For whoever prays a prayer, then sits waiting for another, and remains consistent in doing so he will have filled his life with obedience, and that will be counted as Ribat in the path of Allah..

804

Anas (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) used to like for the Muhajirun and the Ansar to stand directly behind him, so that they could learn from him.”.

Commentary : Prayer represents a spiritual act of worship wherein a person stands before their Creator. The Prophet Muhammad (peace and blessings of Allah be upon him) provided instruction on its proper etiquette and the requisite practices involved, such as the organization of prayer rows and the maintenance of humility, among other related matters.
In this Hadith by Anas ibn Malik (may Allah be pleased with him), it is stated: “The Messenger of Allah (peace and blessings of Allah be upon him) used to like for the Muhajirun and the Ansar to stand directly behind him [in prayer],” meaning: he preferred that they be closest to him in the front rows — “so that they could learn from him.” That is: so they could learn from him the rulings of the prayer, its manner of performance, and anything else the Prophet (peace and blessings of Allah be upon him) might say after the prayer, such as commands, prohibitions, reminders, and other teachings.
Furthermore, as recorded in Sahih Muslim on the authority of `Abdullah ibn Mas`ud (may Allah be pleased with him), the Messenger of Allah (peace and blessings of Allah be upon him) stated: “Let those among you who are mature and possess understanding stand closest to me,” meaning: those with intellect and comprehension — so that they may fully grasp what comes from the Prophet (peace and blessings of Allah be upon him).
Some scholars said that “those with maturity” refers to those who have reached puberty, and “those with understanding” refers to those of sound mind. This is an encouragement for people of knowledge and virtue in religion to stand in the front rows of prayer and close to the Imam — as they are most deserving of honor, and because the Imam may at times need to appoint someone to replace him, and they are most suited for that role. Moreover, they are more likely to notice and correct any mistakes the Imam might make — something that others may not be aware of.
This Hadith also highlights the virtue and distinction of the Muhajirun and the Ansar (may Allah be pleased with them)..

809

On the authority of `Uqbah ibn `Amir (may Allah be pleased with him), he said: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:
“Whoever leads the people in prayer and performs it properly, the prayer is for him and for them. But whoever falls short in it, the burden is upon him and not upon them.”.

Commentary : Congregational prayer is of extreme significance, and encompasses numerous virtues. Any deficiencies that may arise from the Imam during the congregational prayer are the sole responsibility of the Imam and do not extend to those praying behind him. This is why the Prophet Muhammad (peace and blessings of Allah be upon him) stated:
“Whoever leads the people in prayer” — meaning: acts as their Imam in prayer — “and performs it properly,” that is: he completes the prayer with all its pillars, conditions, obligations, and recommended acts, without neglecting anything — “then the prayer is for him and for them,” meaning: he receives the reward for his prayer, and the followers receive the reward for theirs. “But whoever falls short in it,” meaning: if the Imam is deficient in his prayer — “then it is upon him,” that is: the burden of that shortcoming is on the Imam alone; those who prayed behind him bear no responsibility, and they receive full reward for their prayer.
The Hadith shows that the Imam must strive not to fall short in the prayer. It also teaches that if the Imam is deficient in his prayer, the sin falls upon him alone and not upon the rest of the congregation..

1072

On the authority of Abu Sa`id Al-Khudri (may Allah be pleased with him), he said: “The Messenger of Allah (peace and blessings of Allah be upon him) used to go out on the day of `Eid, lead the congregation in two Rak`ahs, then he would give the closing salutations [of prayer], stand on his feet, and face the people while they were seated, saying: "Give charity, give charity." It is the women who give most in charity, offering their earrings, as well as rings and other items. If he (peace and blessings of Allah be upon him) had a need — such as sending out an expedition — he would then mention it to them, otherwise he would leave.”.

Commentary : The `Eid prayer holds great importance in Islam, as it reflects the strength of the faith, and the unity and assembly of Muslims, along with the expression of joy, happiness, and devotion to Allah, the Almighty. In this Hadith, Abu Sa`id Al-Khudri (may Allah be pleased with him) narrates: “The Messenger of Allah (peace and blessings of Allah be upon him) used to go out on the day of `Eid,” that is, he (peace and blessings of Allah be upon him) used to go out to a wide, open space. Then, “lead the congregation in two Rak`ahs, then he would give the closing salutations [of prayer], stand on his feet, and face the people while they were seated”, meaning: he (peace and blessings of Allah be upon him) would deliver the `Eid sermon: "saying: Give charity, give charity." That is, part of what he would say in the sermon was his urging of his companions to give charity. The narration continues: “It is the women who give most in charity, offering their earrings” — which are among the adornments women wear and hang on their ears — “as well as rings and other items,” meaning: other pieces of their jewelry. “If he (peace and blessings of Allah be upon him) had a need — such as sending out an expedition — he would then mention it to them, otherwise he would leave.” That is: if he intended to dispatch an army to a particular region, he would inform them then. The reason he would give such instructions on the day of `Eid is because the people would already be gathered, and there would be no need to assemble them again.
This Hadith elucidates the guidance provided by the Prophet (peace and blessings of Allah be upon him) regarding the `Eid prayer, specifically that the sermon follows the prayer, and that the Imam stands in front of the people. Furthermore, it indicates that encouraging charity should be part of the `Eid sermon..

1117

Narrated by Umm Hani’ (may Allah be pleased with her), who said: "I used to hear the Prophet's (peace and blessings of Allah be upon him) recitation at night while I was on my `Arish.".

Commentary : In this Hadith, Umm Hani’ bint Abu Talib (may Allah be pleased with her) said: “I used to hear the recitation of the Prophet’s (peace and blessings of Allah be upon him) recitation at night while I was on my `Arish.” In another narration: “while I was sleeping on my `Arish .” `Arish is something used for shade; here, it refers to the bed on which one sleeps — meaning: she would hear his voice as he recited the Quran during the night. It may have been recitation during prayer or outside of prayer.
The Mother of the Believers `Aʾishah (may Allah be pleased with her), was asked about the Prophet’s (peace and blessings of Allah be upon him) recitation during the night, and she said: “Sometimes he would recite quietly, and sometimes aloud.” That is: he would do one or the other on a given night or two. This points to the permissibility of both options, and that each is equally valid in night prayer. However, reciting aloud is considered preferable, as it helps occupy the heart, fosters attentiveness and energy in worship, and may awaken those who are heedless. The best form of recitation outside of prayer is what is more conducive to humility and further from showing off. Allah the Exalted Said (interpretation of the meaning): {And do not recite your prayer too loudly or too quietly, but seek a way in between} [Al-Isra’ 17:110] This means a moderate approach between loudness and quietness. Moderation is required and is beloved in all matters..

1391

On the authority of `A’ishah (may Allah be pleased with her): “The Prophet (peace and blessings of Allah be upon him) would spend the night in a state of major ritual impurity (Junub). Then Bilal (may Allah be pleased with him) would come to inform him of the prayer, so he would get up and perform the ritual bath (Ghusl). I would see the water dripping from his head, then he would go out, and I would hear his voice in the Fajr prayer.”.

Commentary : The Prophet (peace and blessings of Allah be upon him) was indeed the best teacher and nurturer for his Ummah. He taught them by both words and actions. Among what he taught were the rulings related to purification and all that pertains to it at all times—what is permitted therein and what is not.
In this Hadith, `A’ishah (may Allah be pleased with her) said: "The Prophet (peace and blessings of Allah be upon him) would spend the night in a state of major ritual impurity (Junub)"—that is, he would remain throughout the night in the state of (Junub) and would delay performing the ritual bath (Ghusl). "Then Bilal (may Allah be pleased with him) would come to inform him of the prayer"—meaning: he would inform him that it’s time for the Fajr prayer. "So he would get up and perform the ritual bath (Ghusl)"—that is, he would perform (Ghusl) from (Janabah) after the Adhan of Fajr. She said: "I would see the water dripping from his head"—that is, she would see the water running down from his hair as a result of the (Ghusl). "Then he would go out, and I would hear his voice in the Fajr prayer"—meaning: he would go out after performing (Ghusl), and she would hear his voice reciting in the Fajr prayer.
Another narration clarified that this action of the Prophet (peace and blessings of Allah be upon him) occurred during Ramadan and outside of it. If it was in Ramadan, then the Prophet (peace and blessings of Allah be upon him) would begin the fast in the state of (Junub) and would not break his fast. In this action of his is a clarification of the permissibility of delaying Ghusl until the time of Fajr or shortly after it. `A’ishah (may Allah be pleased with her) was asked: "How would the Prophet (peace and blessings of Allah be upon him) act regarding Janabah?" Did he perform Ghusl before going to sleep, or did he sleep before performing it? She said: “He (peace and blessings of Allah be upon him) used to do all of that—sometimes he would perform Ghusl and then sleep, and sometimes he would perform minor Wudu’ and then sleep.”
This Hadith indicates the leniency of the Shari`ah in matters related to purification from major ritual impurity (Janabah). It also affirms the permissibility of delaying Ghusl until Fajr, and that Janabah does not invalidate fasting if one is in that state before Fajr and intends to fast..

1535

From Nafi` (may Allah have mercy on him), from Ibn `Umar (may Allah be pleased with him): When `Uthman ibn Madh`un (may Allah be pleased with him) died, he left behind a daughter. Ibn `Umar (may Allah be pleased with him) said: My maternal uncle Qudamah (may Allah be pleased with him), who was her paternal uncle, gave her to me in marriage without consulting her. That was after her father had died. She disliked the marriage and the girl preferred to marry Al-Mughirah ibn Shu`bah (may Allah be pleased with him), so he married her to him..

Commentary : Islam legislated marriage and defined its conditions and pillars, clarifying what is permissible and what is prohibited in it. Among these matters is that it gave women the right to choose their husbands, and they cannot be married against their will.
In this narration, `Abdullah ibn `Umar (may Allah be pleased with him) informs us: "that when `Uthman ibn Madh`un died" — meaning: he passed away, and he (may Allah be pleased with him) was one of the devout and ascetic Companions — "he left behind a daughter." Her mother was Khuwaylah bint Hakim ibn Umayyah, as mentioned in Imam Ahmad's narration. Ibn `Umar (may Allah be pleased with him) said: "My maternal uncle Qudamah gave her to me in marriage," meaning: her guardian was Qudamah ibn Madh`un, who was the maternal uncle of `Abdullah ibn `Umar, since Ibn `Umar's mother was Zainab bint Madh`un, the sister of `Uthman and Qudamah (may Allah be pleased with them). "And he was her paternal uncle," meaning: the uncle of `Uthman ibn Madh`un’s daughter, and this indicates that he was responsible for her affairs when contracting the marriage. "Without consulting her," meaning: regarding her marriage to Ibn `Umar, "and this was after her father had died. She disliked the marriage," meaning: she did not accept marrying Ibn `Umar. "And the girl preferred to marry Al-Mughirah ibn Shu`bah, so he married her to him," meaning: he married her to him after annulling the first marriage by the option of reaching maturity.
Imam Ahmad's narration mentions the reason for her preference for Al-Mughirah ibn Shu`bah (may Allah be pleased with him), which is what Ibn `Umar (may Allah be pleased with him) said: "I proposed to Qudamah ibn Madh`un for `Uthman ibn Madh`un’s daughter, and he gave her to me in marriage. Al-Mughirah ibn Shu`bah entered — meaning: to see her mother — and enticed her with wealth, so she inclined toward him, and the girl inclined toward her mother's desire. They both refused until their matter was brought before the Messenger of Allah (peace and blessings of Allah be upon him). Qudamah ibn Madh`un (may Allah be pleased with him) said: 'O Messenger of Allah, she is my niece, he (my brother) entrusted her to me, and I married her to her cousin `Abdullah ibn `Umar. I did not fall short choosing one who is righteous and compatible, but she is a woman, and she has inclined toward her mother's desire.' The Messenger of Allah (peace and blessings of Allah be upon him) said: 'She is an orphan, and she cannot be married except with her permission.'" He (Ibn `Umar) said: "By Allah, she was taken from me after I had possessed her, and they married her to Al-Mughirah."
This Hadith establishes the option of maturity for a girl when someone other than her father marries her off. She has the choice after reaching maturity: to remain in her marriage, annul it, or renew the contract with a guardian, witnesses, and dowry..

1572

On the authority of Bahz ibn Hakim, from his father, from his grandfather, who said: I said, “O Messenger of Allah, with regard to our private parts—what may we expose and what must we conceal He (peace and blessings of Allah be upon him) said: “Guard your private parts except from your wife or those whom your right hand possesses.” I said, “O Messenger of Allah, what if the people are gathered closely together?” He said: “If you can prevent anyone from seeing it, then do not let anyone see it.” I said, “O Messenger of Allah, what if one of us is alone?” He said: “Allah is more deserving that one be shy before Him than before people.".

Commentary : A Muslim is commanded to observe modesty in general, and specifically to guard his private parts (`Awrah) from being exposed to others. The Shari`ah has clarified what may be exposed of the body—whether male or female—and has defined the boundaries for that.
In this Hadith, Mu`awiyah ibn Haydah (may Allah be pleased with him) said: “I said: O Messenger of Allah, with regard to our private parts—what may we expose and what must we conceal?” —meaning: what are we permitted to uncover, and what are we required to keep covered? The `Awrah refers to that which one would feel shame for if exposed. For a man, it is the area between the navel and the knee. For a free woman, it is her entire body. The Prophet (peace and blessings of Allah be upon him) replied: “Guard your private parts” —meaning: guard them from being exposed, or from unlawful intercourse. The first meaning—covering and concealment—is the more appropriate here. “Except from your wife or those whom your right hand possesses” —that is: your wife is permitted to see your entire body, as are the female slaves you lawfully own. This indicates that both marriage and ownership permit viewing each other’s private areas from either side.
This Hadith reflects the meaning of the Saying of Allah, the Exalted (interpretation of the meaning): {And those who guard their private parts * Except from their wives or those whom their right hands possess, for indeed, they are not to be blamed} [Al-Mu’minun 23:5–6]
Mu`awiyah (may Allah be pleased with him) then said: “I said: O Messenger of Allah, what if the people are gathered closely together?” —meaning: when people are gathered tightly and remain in place, such that we may sometimes be unable to fully cover our `Awrah in the complete and proper way—due to a tight garment or it coming undone due to necessity. So he asked: how are we to manage covering the `Awrah in such situations? And how can we prevent them from seeing us? The Prophet (peace and blessings of Allah be upon him) said: “If you can prevent anyone from seeing it, then do not let anyone see it.” Meaning: protect your private parts to the best of your ability from exposure. Mu`awiyah (may Allah be pleased with him) said: “I asked, ‘O Messenger of Allah, what if one of us is alone?’” Meaning: if a person is in seclusion, with no one else present. It is as though he was asking: is it permissible for a person to remove all of his clothing in such a situation? The Prophet (peace and blessings of Allah be upon him) replied: “Allah is more deserving that one be shy before Him than before people.” Meaning: guard your private parts out of obedience to Him, seeking what pleases Him and earns His approval. The matter is not limited to covering one’s `Awrah only in front of people. What is not intended here is the idea of covering from Allah Himself—Exalted is His Remembrance and His Praise—for such a thing is impossible.
Exceptions to exposing the `Awrah include: the time of relieving oneself, while performing ritual bathing (Ghusl), though there is scholarly disagreement concerning this, and in cases of medical necessity, and similar situations in which there is a need. In such cases, exposure must be limited to what is needed, without excess.
This Hadith encourages guarding the `Awrah and taking precautions to prevent exposing it in front of anyone other than a spouse or those whom one’s right hand possesses..

Book of Hadith