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العربية

| 2 Hadiths

Hadith
1811
Narrated al-Miswar (ra): Allah's Messenger (ﷺ) slaughtered (the Hady) before he had his head shaved and then he ordered his Companions to do the same.
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Commentary : Obstruction with reference to the Hajj and ‘Umrah refers to being prevented and impeded from approaching The Holy Mosque in Makkah by an enemy, illness, or something else. If a Muslim intended to perform the Holy Pilgrimage or ‘Umrah; and then is detained from completing his Hajj or ‘Umrah; then he is a muhsar, which is a technical term used for someone facing a situation similar to what has been aforementioned and is obstructed from completing their pilgrimage.
In this hadeeth, there is a narrative/account of what the Messenger of Allah ﷺdid when he was prevented from completing the ‘Umrah of al-Hubaydeeyah, when the Prophet ﷺset out to perform the ‘Umrah in the sixth year after the Hijrah. However, the polytheists prevented him ﷺ from arriving in Makkah. As a result, he ﷺ abandoned this ‘Umrah, and after that ratified his accord with the people of Makkah, which is known as the Treaty of al-Hubaydeeyah.
al-Miswar ibn Makhramah (ra) reports that when the Prophet ﷺreleased himself from the state of Ihraam that he assumed for Hajj, he ﷺbegan to slaughter the hady - which is a name for the sacrificial animal - whether it be: a camel, cow, sheep, or goat - that is offered and slaughtered in the Sacred Precinct. Then, after slaughtering the hady, he ﷺshaved his noble head and ordered the Companions to do the same. Shaving the head or cutting the hair is the last rite of ‘Umrah, and it requires one to release themself from the state of Ihraam. 
This hadeeth explains how the muhsar should release himself from the state of ihraam..

1821
Narrated ‘Abdullah ibn Abee Qataadah: My father set out (for Makkah) in the year of Al-Hudaybiyyah, and his companions assumed Ihraam, but he did not. At that time, the Prophet (ﷺ) was informed that an enemy wanted to attack him, so the Prophet (ﷺ) proceeded onwards. While my father was among his companions, some of them laughed among themselves. (My father said), "I looked up and saw an onager. I attacked, stabbed, and caught it. I then sought my companions' help, but they refused to help me. (Later) we all ate its meat. We were afraid that we might be left behind (separated) from the Prophet (ﷺ), so I went in search of the Prophet (ﷺ) and made my horse to run at a galloping speed at times and let it go slow at an ordinary speed at other times till I met a man from the tribe of Bani Ghifar at midnight. I asked him, "Where did you leave the Prophet (ﷺ) ?" He replied, "I left him at Ta'hun and he had the intention of having the midday rest at As-Suqya. I followed the trace and joined the Prophet (ﷺ) and said, 'O Allah's Messenger (ﷺ)! Your people (companions) send you their compliments, and (ask for) Allah's Blessings upon you. They are afraid lest they may be left behind; so please wait for them.' I added, 'O Allah's Messenger (ﷺ)! I hunted an onager and some of its meat is with me. The Prophet (ﷺ) told the people to eat it though all of them were in the state of Ihraam."
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Commentary : There are legal rulings and etiquettes that the one who is in his state of Ihraam must observe until his acts of worship are completed in the most perfect manner according to the will of Allah, The Mighty and Majestic.  One of these legal provisions is the prohibition of hunting wild game while in the state of Ihraam; as Allah, The Almighty says: {O you who have believed, do not kill game while you are in the state of Ihraam} [Quan 5:95]
In this hadeeth, ‘Abdullah ibn Abee Qataadah narrates that his father, AbooQadaadah al-Haarith ibn Rabee‘ee al-Ansaaree (ra) had set out with the Prophet ﷺand his Companions (ras) during the year of al-Hudaybiyyah, which was in the sixth year after Hijrah when they had intended to perform ‘Umrah. Al-Hudaybiyyah is a large village near Makkah, that borders the city. It was named after a well that was there before, and now there is a valley between it and Makkah about twenty-two kilometres on the way to Jeddah.
When news reached the Messenger of Allah ﷺthat an enemy from among the polytheists was intending to attack him ﷺ, The Prophet ﷺ sent AbooQataadah (ra) with a group of his companions (ras) so that he could gather information concerning this enemy. The Companions (ras) in this group were in the state of ihraam for ‘the Umrah, whereas AbooQataadah was not because they were anticipating an ambush, so he feared that he might have to fight and, if he was in this sanctified state, it would have prevented him from doing that [combat] to some extent. While he (ra) was among his companions, he saw them laughing amongst themselves; then after he looked up and saw an onager. Rather, their laughter was out of astonishment that he would rise up and hunt in their midst, despite not being exposed to it directly. Nor was their laughter an indication from them to urge AbooQataadah to hunt. So, when AbooQataadah (ra) caught sight of it, he rode his horse in pursuit of this game. He (ra) sought help from his companions with some of his matters related to the hunt, but they refused to help him because they knew that it was not permissible to hunt while in the state of ihraam.
Then, AbooQataadah reported that he pounced on the onager; then proceeded to stab it, and caused it to lie in its place, motionless. He requested of them to help him carry and transport the onager, but they refused. Then, however, they took part in eating from it; and after they ate, they had doubts on the permissibility of eating from it because: they were in the state of Ihraam for Hajj and doubted whether or not they had indirectly partaken in the hunting. So, they asked the Prophet ﷺabout the legal ruling of eating from it. His statement in the narration: “We feared that we would be cut off” means: ‘We will be cut off and separated from The Prophet ﷺ because he ﷺ had left before them.  AbooQataadah set out to search for The Prophet ﷺ, when he rode his horse in a swift manner at times, and let it proceed along gently at other times. Then he met a man from tribe of Banee al-Ghifaar and proceeded to ask him the whereabouts of The Prophet ﷺ. The man told him that the Prophet ﷺ was at Ta‘han, which is a water spring about three miles from al-Suqyaa on the path to Makkah. After, he related that he ﷺ had intention to take a siesta at a place named al-Suqyaa, which is a connecting suburban town that lies between Makkah and al-Madeenah. So AbooQataadah (ra) met him ﷺthere and informed The Prophet ﷺ that his Companions (ras) had sent their salutations and asked him ﷺ to wait for them so that the enemy would not intercept them and separate them from him ﷺ.  Shortly after, he (ra) told the Messenger of Allah ﷺ what had happened with regards to hunting the onager, which is permissible, and not prohibited in any religious rites, and that his companions ate from it with him while they were in the state of Ihraam for pilgrimage. The Prophet ﷺapproved their actions and told him that it was permissible for them to eat from the lawful game and directed those who were present to eat from what AbooQataadah brought along with him.
This hadeeth shows the permissibility of eating a wild donkey. And it explains that it is permissible for the pilgrims to eat from game which has been hunted, when the one who hunts, it is permitted to do so [i.e., not be in a state of ihraam], without the pilgrim helping him with anything.
It illustrates that we should exhibit kindness and act benevolently with friends and companions while traveling. And lastly, it shows the permissibility of sending salutations and the Islamic greeting of peace to those who are not present..

1823
Narrated AbooQataadah (ra): We were in the company of the Prophet (ﷺ) at a place called Al-Qaahah and some of us had assumed Ihraam while the others had not. I noticed that some of my companions were watching something, so I looked up and saw an onager. (I rode my horse and took the spear and whip) but my whip fell down (and I asked them to pick it up for me) but they said, "We will not help you by any means as we are in a state of Ihraam." So, I picked up the whip myself and attacked the onager from behind a hillock and slaughtered it and brought it to my companions. Some of them said, "Eat it." While some others said, "Do not eat it." So, I went to the Prophet (ﷺ) who was ahead of us and asked him about it, He replied, "Eat it as it is lawful.”
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Commentary : There are legal rulings and etiquettes that the pilgrim must observe until his acts of worship are completed in the most perfect manner according to the will of Allah, The Mighty and Majestic. One of these legal provisions is the prohibition of hunting wild game while in the sacred state that one enters for the Holy Pilgrimage; as Allah, the Almighty says: {O you who have believed, do not kill game while you are in the state of Ihraam} [Quan 5:95]”.
In this hadeeth, AbooQataadah, al-Haarith ibn Rib’ee al-Ansaaree (ra) reports he and other people set out with the Messenger of Allah ﷺ for the ‘Umrah of al-Hudaybiyyah in the sixth year after Hijrah. However, on their way to Makkah, word had reached the Messenger of Allah ﷺthat an enemy from among the polytheists was intending to attack him. In response, the Prophet ﷺ sent AbooQataadah (ra) with a group of people so that he could gather information concerning this enemy. When they were at al-Qaahah, which is a place close to al-Madeenah, he noticed his companions looking at an onager. AbooQataadah (ra) and some of the other Companions (ras) were not in the state of Ihraam, while some of the others were. AbooQataadah (ra) hurriedly set out to hunt it, then his whip fell out of his grasp; so, he asked them to hand him his whip, but they refused because they were in the state of Ihraam at the time, but they did not offer any suggestion or assistance in killing the game, including any indication or means that would contribute to the act in any way, shape or form. AbooQataadah took the whip himself and came up to the donkey from behind a hillock - which is a mound that rises up from the ground - then attacked and slaughtered it, then carried it to his companions. His companions who were in the state of Ihraam disagreed over this; some of them thought it was permissible to eat from it, while others deemed it impermissible due to the fact they were in a state of ihraam and doubted whether or not they had indirectly partaken in the hunting. Thereupon, AbooQataadah (ra) went out seeking the Prophet ﷺ, since he ﷺ had left before them. He asked him ﷺ about the matter, to which he responded by stating that they could eat from it, because the meat is lawful for them to consume as long as they did not partake in the hunting in any shape or form.
This hadeeth shows the permissibility of eating a wild donkey. And it explains that it is permissible for the one in Inhraam to eat from game which has been hunted, when the one who hunts it, is permitted to do so [i.e., not be in a state of ihraam];without the one in the state of Ihraam helping him with anything..

1825
Narrated ‘Abdullah ibn ‘Abbaas (ra) from Al-Sa'b ibn Jath-thaamah Al-Laythee that the latter presented an onager to Allah's Messenger (ﷺ) while he was at Al-Abwaa or at Waddaan, and he (ﷺ)refused it. On noticing the signs of some unpleasant feeling of disappointment on his face, the Prophet (ﷺ) said to him, "I have only returned it because I am in the state of Ihraam."
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Commentary : There are legal rulings and etiquettes that the pilgrim must observe until his acts of worship are completed in the most perfect manner according to the will of Allah, The Mighty and Majestic. One of these legal provisions is the prohibition of hunting wild game while in the sacred state that one enters for the Holy Pilgrimage; as Allah, the Almighty says: {O you who have believed, do not kill game while you are in the state of Ihraam} [Quan 5:95]”.
In this hadeeth, al-Sa‘b ibn Jath-thaamah (ra) narrates that the Prophet ﷺrefused some meat of a wild donkey that he had offered him ﷺwhile they were at al-Abwaa’ - or Waddaan - which are two places located between Makkah and about two hundred and fifty kilometres southwest from al-Madeenah.
The Prophet ﷺ explained to him as to why he did this by saying: “I have entered the state of ihraam, which serves as one of the many beautiful demonstrations of his noble character because he ﷺ said this when he noticed al-Sa‘b’s face change to one of sadness when he ﷺ rejected al-Sa’b’s offering.  The Messenger of Allah ﷺ made it clear to him that he did not refuse it for any other reason other than because he was in the state of ihraam and did not eat slaughtered game while in that sacred mode of being.
The Prophet’s ﷺrefusal to accept the offering of onager from al-Sa‘b ibn Jaththaamah (ra) does not contradict his acceptance when he (ﷺ)ate from the wild donkey which AbooQataadah (ra) hunted. This is because the difference between these two situations is that AbooQataadah did not hunt the donkey for the Prophet (ﷺ), rather AbooQataadah (ra) hunted it for himself. Then his companions ate with him, and the Prophet ﷺ ate from it.  As opposed to al-Sa‘b ibn Jatht-haamah (ra) who hunted the donkey for the Prophet ﷺ. And for that reason, the Messenger of Allah ﷺ refused to accept his offering or eat from it; because the one in state of Ihraam should not hunt while they are in the state of Ihraam, nor eat from game that he hunted, which would be forbidden or permissible for him under normal circumstances.
This hadeeth urges the one who refuses to accept a gift and the like to clarify and offer a legitimate excuse to the one presenting the gift as a means to soothe their heart.
It illustrates the noble character of our beloved Prophet ﷺ, and his ﷺ beautiful conduct that he exhibited towards his Companions (ras).
It shows the permissibility of eating a wild donkey. And lastly, it explains that it is permissible for the pilgrims to eat from game which has been hunted, when the one who hunts it, is permitted to do so [i.e., not be in a state of ihraam];without the one in Ihraam helping him with anything..

1826
Narrated ‘Abdulllah ibn ‘Umar (ra): Allah's Messenger (ﷺ) said, "It is not sinful of a person in state of Ihraam to kill five kinds of animals."
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Commentary : Allah, The Mighty and Majestic, and His Messenger ﷺhave explained what is permissible for the person who is in the state of Ihraam to partake in, and what is prohibited to him. And all this has been transmitted to us by the noble and renowned Companions (ras).
In this hadeeth, The Prophet ﷺ states that there are five types of animals which are permissible for the one in Ihraam to kill in the Sanctuary of Makkah, and there is no sin, interdiction, or punishment for doing so. Although it is understood that the ruling which has been mentioned in this narration restricts it to five, it does not really let us know what that limitation encompasses, despite alluding to the number of animals which have been restricted. It is possible that the Prophet ﷺsaid it (i.e., the ruling itself) first, and afterwards indicated that only five take part in the legal ruling. These five types of animals have been mentioned in another narration reported in Saheeh al-Bukhaaree and Saheeh Muslim.  And they are:
The crow, which is a black bird that is well known, and it pecks at the backs and eyes of camels, and steals people’s food.
The kite, which is a type of bird that snatches people’s food away.
The mouse, and what is intended here are house mice, which are vermin that cause damage, spread disease, and the like.
The scorpion, which is a small insect that has eight legs, and its eyes are on its back.  It can sting and cause great pain, and some of its stings have proven fatal.
And the mordacious dog, which is any canine that frightens, wounds, and aggressively attacks people.

So, for these five types, there is no sin acquired by the person who is in the state of Ihraam if they were to kill them within the Sanctuary of Makkah, and permission has been given to kill them because they can bring harm or injury to the people.
He ﷺmentioned the rabid dog in order to warn the people of what harm it may cause to the body with regard to an encounter and struggle with the animal. The mordacious dog is any canine which frantically tears up its prey; and for this reason, a dog is called a kalb in Arabic - since in the Arabic language, the root letters k - l - b oftentimes connote the meaning of something or someone being ravenous, rabid, crazy, or frenzied, which are prominent characteristics of a rabid dog.  And he ﷺ mentioned the scorpion in order to warn the people of what harm could happen to the body were it to be stung by it unexpectedly. Likewise, he ﷺ mentioned the kite and crow, which often lurk out in the open and clearly visible, as a means to warn others about the unanticipated damage or loss that could occur to one’s possessions. The Prophet ﷺ mentioned the mouse to warn against what damage and harm they cause to property, which oftentimes occurs out of sight. Or, it was todraw one’s attention to every type of animal which is closest to it in likeness, in order to serve as a warning against those kinds of animals that are above it with respect to harm or injury, while simultaneously indicating whatever creatures that may be similar to it. So, his wording concerning the kite and crow is also a warning against the falcon and the like.  And for the mouse, it acts as an admonition against other vermin that causes harm. Similarly, for the scorpion, a warning against the snake. And lastly, for the rabid dog, a caution against predatory animals which are abovethem in severity and peril..

1830
Narrated ‘Abdullah (ra): While we were in the company of the Prophet (ﷺ) in a cave at Minaa, when the surah of “Wal-Mursalaat” was revealed, and he (ﷺ) recited it, and I heard and learned it directly from the Prophet’s (ﷺ) mouth while his (ﷺ) mouth was still moist, and his (ﷺ) saliva had not dried out. Suddenly, a snake sprang at us, and the Prophet (ﷺ) said (ordered us): "Kill it." We ran to kill it, but it escaped quickly. The Prophet (ﷺ) said, "It has escaped your evil and you too have escaped its evil."
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Commentary : Allah, The Mighty and Majestic, and His Messenger ﷺhave explained what is permissible for the pilgrim to partake in, and what is prohibited to him. And all this has been transmitted to us by the noble Companions (ras).
In this hadeeth, ‘Abdullah ibn Mas‘ood (ra) reports that they were with the Prophet ﷺin a cave near Minaa; which indicates that they were in the state of Ihraam.  Minaa is a valley near the Sacred Precinct of Makkah that the pilgrims descend into, in order to remain there on the eighth day of Thooo al-Hijjah (i.e., the first day of Hajj) and throw their pebbles at the three pillars (the jamaraat) there on the three days after ‘Eid (i.e., the eleventh, twelfth, and thirteenth of Thoo al-Hijjah). And while Ibn Mas’ood was with him, the surah al-Mursalaat was revealed to the Prophet ﷺ. He (ra) related that he heard and learned it directly from the Prophet’s ﷺ mouth while his ﷺ mouth was still moist, and his ﷺ saliva had not dried out. This is a metaphor for how fast they learned immediately right after they heard him ﷺreciting, and without any delay or hesitation.
Suddenly, a snake descended upon them unexpectedly and sprang towards them. Thereupon, the Prophet ﷺurged them to kill it. In another narration transmitted in Saheeh Muslim, it is reported: “that the Messenger of Allah ﷺ ordered a person who has assumed Ihraam to kill a snake near Minaa.” This confirms that they were wearing the garments that are worn when one is in a state of Ihraam.  Upon hearing the order of the Prophet ﷺ, they hastened towards it - in compliance with the Messenger of Allah’s ﷺ command - so that they could kill it. But they were not able to seize it, and the snake was able to escape. The Prophet ﷺsaid to them that it was shielded from your viciousness, as you had been safeguarded from its. That is to say that: Allah preserved it from you all, just as He preserved you all from it. And it was not harmed by you, just as you were not harmed by it.
In this moment, the Prophet ﷺwas amicable in his speech and had removed whatever came to their minds; because there is no doubt that when the Companions (ras) hastened towards the serpent, and it slipped past them; something came to their minds and blamed themselves, thinking: “How did we not notice it, then do what the Prophet ﷺhad commanded us?! Thereupon, he ﷺexplained to them that it was shielded from your viciousness, and you too have been safeguarded from its viciousness.  
This hadeeth explains the time and place when surah al-Mursalaat was revealed.
It highlights the permissibility of the one in Ihraam removing anything which poses a harm to himself or those around him.
And lastly, it shows the permissibility of killing a snake in the Holy Sanctuary..

1831
Narrated ‘Aaishah (raa): Allah's Messenger (ﷺ) called the lizard afuwaysiq, but I did not hear him ordering it to be killed."
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Commentary : Islam commands us to be benevolent towards animals, and our religion has prohibited us from killing them in vain, or without some benefit. At the same time, however, it also protects the interests of the people from harm and damages.
In this hadeeth, the Mother of the Believers, ‘Aa’isha (raa), mentions that the Prophet ﷺcalled the desert gecko with a leprous complexion, a fuwaysiq. The desert gecko is a small, crawling reptile that looks similar to a crocodile that climbs up walls; and is known to the general public who speak Arabic as al-burs. The Arabic word, fuwaysiq, is the diminutive form for the Arabic word which connotes the meaning of: ‘a transgressor or immoral person’. It is an exaggerated diminution of something which is contemptible, censured, and noxious. The Prophet ﷺ has designated some creatures as ‘transgressors’ because they go out to people and bring detriment or harm to them, or to other animals; including forms of harm that cannot be avoided.
‘Aa’isha (raa) then reports that she never heard the Prophet ﷺorder for the desert gecko to be killed. There is no pretext for this however, as it is not necessary that just because she did not hear it, that it (i.e., the order) did not happen at all. Others have heard the order issued, as it has been transmitted in Saheeh al-Bukhaaree and Saheeh Muslim in the hadeeth narrated by Sa’d ibn Abee Waqqaas (ra), who relates that the Messenger of Allah ﷺ ordered for the geckos to be killed and called them noxious little creatures. So, it would have been killed both in regions outside the Sacred Precinct, as well as within the Sanctuary of Makkah.
This hadeeth shows the permissibility of killing harmful animals, even if it occurs within the Sanctuary of Makkah..

1834
Narrated Ibn ‘Abbaas (ra): On the Day of the Conquest of Makkah, the Prophet (ﷺ) said, "There is no more emigration (from Makkah), but Jihad and intentions, and whenever you are called for Jihad, you should go immediately. No doubt, Allah has made this place (Makkah) a sanctuary since the creation of the heavens and the earth and will remain a sanctuary till the Day of Resurrection as Allah has ordained its sanctity. Fighting was not permissible in it for anyone before me, and even for me it was allowed only for a portion of a day. So, it is a sanctuary with Allah's sanctity till the Day of Resurrection. Its thorns should not be uprooted, and its game should not be chased; and its luqatah (fallen things) should not be picked up except by one who would announce that publicly, and its vegetation (grass etc.) should not be cut." Al-`Abbaas said, "O Allah's Messenger (ﷺ)! Except theithkhir, (for it is used by their blacksmiths and for their domestic purposes)." So, the Prophet (ﷺ) said, "Except the ithkhir."
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Commentary : The emigration from Makkah to al-Madeenah was necessary for the believers at the beginning of Islam; it came as a victory for the religion, and as a form of protection for the Muslims. Hence, the Prophet ﷺemigrated, along with his Companions (ras).
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) narrates that on the Day of the Conquest of Makkah - which occurred in the eighth year after Hijrah - the Prophet ﷺhad related that there is no more emigration from Makkah to al-Madeenah after the conquest; and that is because, in the beginning, the believers were ordered to flee from the persecution and abuse of the disbelievers; for fear that they would turn away from their religion and return to one of disbelief. As for after the conquest of Makkah and emergence of Islam, there was not a reason for them to return for an emigration, because the believers became secure in themselves, worshipping their Lord as He wills, when He wills, and wheresoever He wills. However, in reality, the rule for emigration remains for those who have embraced Islam in the abode of disbelief and cannot practice or believe in their religion openly and are able to leave from there. The Prophet ﷺthen said: “...Aside from combat and intentions.” That is to say: ‘...aside from: the possibility that you may have to repel the polytheists in battle, and an upright intention for the good; by which you may attain the virtues that are shared in the concept of the emigration that was required, so that you could separateyourself from the false group, that blackness does not increase over their hearts, and to uplift the Word of Allah and proclaim His religion.’ This sentence includes a prophecy from The Prophet ﷺproclaiming that Makkah will always remain an abode of Islam forever, because he ﷺnegated the emigration there after its conquest. This indicates the city of Makkah will not return to an abode of disbelief again since the religious emigration is always from a land of disbelief to an abode of Islam.
Then, The Messenger of Allah ﷺsaid: “...whenever you are called upon, you must take heed and go.” Meaning:  ‘Whenever the leader summons you to a battle to fight the disbelievers, then take heed and set out with him.’
Afterwards, he ﷺstates that the venerable city of Makkah was made sacrosanct by Allah on the day He created the heavens and earth; and its sanctification is an ancient matter which came from a previous set of laws; and not from what the Prophet ﷺbrought forth nor is pertinent to his revelation. It is possible that the meaning is: rather, He created the land of Makkah at the time when He created Makkah sacred. This sanctity will continue until the Day of Resurrection and remain eternal thereafter. It is reported on the authority of ‘Abdullah ibn Zayd (ra) that the Prophet ﷺ said: “Verily, Ibraaheem (peace be upon him) declared that Makkah was sacred, and made supplication for its people.” [Saheeh al-Bukhaaree and Saheeh Muslim]. It is possible that there is a connection between these two hadeeths because its sanctity was established on the day that Allah, The Almighty, created the heavens and earth; then its sacredness was concealed and maintained as such until the time of Ibraaheem (peace be upon him). Then, He made it appear and made it known to others, not that He initiated its sanctity at that moment. Another possible interpretation is that the consecration was attributed to Ibraaheem (peace be upon him) in as much as he conveyed it, because The Lawgiver of every law and ruling is Allah, The Almighty; and His Prophets convey them. Moreover, just as they are attributed to Allah, The Almighty with respect to Him being the Lawgiver; it is attributed to the messengers because the laws are heard from them and are conveyed and made clear by their tongues.
The Prophet ﷺ then relates that fighting is not permissible within the Sacred Precinct for anyone before him ﷺ. Allah, The Mighty and Majestic had only designated that for him except that it was only for an hour of the day. Thereafter, the sanctity of Makkah returned just as it was. So it is, and always will be a holy place with Allah’s sanctity until the Day of Resurrection. There is a reason explaining this exception which has been narrated in Saheeh al-Bukhaaree and Saheeh Muslim, and that is due to: “some people from the Khuzaa‘ah tribe had killed a man from the tribe of Banee Layth during the Year of the Conquest of Makkah as an act of retaliation for someone they had killed. This incident was then reported to the Messenger of Allah (ﷺ). Thereupon, he (ﷺ)mounted his camel and delivered an address, saying: ‘Verily, Allah, The Mighty and Majestic held back the elephant from Makkah, and made His Messenger and believers prevail over them.” That is to say: ‘Allah prevented and safeguarded Makkah from the elephant of Abrahah al-Habashee who brought it along to destroy the Ka’bah. And He granted His Messenger, Muhammad, and His Companions (ras) the power to triumph over their dominion and overcome their people.’ Then, he ﷺ elaborated on the sanctity of this city further by saying: “its thorns shall not be severed”, i.e., ‘...shall not be cut.’ The mention of thorns is an indication that something else which does not cause harm is more likely, as this is something which specifically brings about harm. With that said, it is permissible to cut or uproot it, as seen by analogy when we compare it to the permissibility of killing the five noxious types of animals, all of which are pernicious in one form or another, in the Sanctuary of Makkah. In a narration transmitted in Saheeh al-Bukhaaree and Saheeh Muslim, a different wording in the hadeeth can be seen as follows: “..its shrubbery shall not be cut.” So, their branches may not be broken or cut.
“...and its game shall not be startled or caused to flee”, meaning, that its game shall not be driven away from its place or be bothered, and it is not permissible to hunt them. 
“...and items which are lost and found (i.e., luqatah) may not be picked up by anyone, except by one who would announce it publicly.” So, one cannot use or acquire something which has been lost or left behind by somebody in Makkah as one can doat places other than Makkah; except by someone who announces it publicly and declares that he has it in his possession until its owner comes and retrieves it; and lastly, that the individual does not pick it up take it for the sake of ownership. The luqatah is something, such as lost money, which a person finds on the road and its owner is not known.
“...and its lush herbage shall be cut or removed.” Thus, its plants, its trees - whether they be old or young, nor the short, lush, and moist herbage should not be cut or uprooted.
Then, al-‘Abbaas, the narrator’s father (ras), urged that the Prophet ﷺto permit them to cultivate and use ithkhir, which is a broad-leaved herbaceous plant that belongs to the Poaceae couch grass family. It has a fragrant, lemony scent; and its flowers are used as an infusion in drinks, such as tea.  
“..for it is utilized by their qayn.” The Arabic word: qayn, that is mentioned in this hadeeth means blacksmiths; and in the past, they used the ithkhir when kindling the fire. It was useful for them in burning it, without the need of using firewood, which is a scarce commodity in the desert. People also used it for roofing their homes, as well as their graves. The idea here being that the ithkhir was used for their homes during their life and death. Then, The Prophet ﷺresponded to him regarding that and permitted them to cultivate and use the blessed plant.
This hadeeth shows that Allah, The Almighty glorifies and venerates the honourable city of Makkah. And fighting therein is prohibited. And it shows that Makkah was conquered by force, not by peace..

1836
Narrated Ibn Buhaynah (ra): The Prophet (ﷺ), while in the state of Ihraam, was cupped at the middle of his head at Lahaa Jamal.
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Commentary : Allah, The Mighty and Majestic, and His Messenger ﷺhave explained what is permissible for the one who has assumed Ihraam to partake in, and what is prohibited to him. And all this have been transmitted to us by The Noble Companions (ras).
In this hadeeth, ‘Abdullah ibn Buhaynah (ra) reports that the Prophet ﷺgot himself cupped while he was dressed in the garments for the consecrated state one enters for Hajj or ‘Umrah. The cupping (i.e., hijaamah) was done at the middle of his ﷺnoble head. Cupping is one of the medical methods used in extracting bad blood from the body for treatment. The narrator’s statement: “at Lahaa Jamal” refers to a place along the route to Makkah and is about seven miles away from al-Madeenah.
This hadeeth highlights that the one in Ihraam is allowed to seek medical treatment from whatever disease or malady that may present itself in his body; with the hope that the permissible medicines and treatments will ward what is disliked or harmful from the body..

1837
Narrated Ibn ‘Abbaas (ra): The Prophet (ﷺ) marriedMaymoonah (raa) while he was in the state of Ihraam.
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Commentary : Allah, The Mighty and Majestic, and His Messenger ﷺhave explained what is permissible for the one who is in the state of Ihraam to partake in, and what is prohibited to him. And all this have been transmitted to us by the noble Companions (ras).
In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) narrates that the Prophet ﷺmarried The Mother of the Believers, Maymoonah bint al-Haarith al-Hilaaliyyah (raa) while he ﷺwas in the state of Ihraam for ‘Umrah. This exemplifiesthe permissibility of marrying while in a state of Ihraam, whereas it has been proven by other reports that the Prophet ﷺforbade marriage while one being in a state of Ihraam. One of which has been transmitted in Saheeh Muslim, in a report narrated by ‘Uthmaan ibn ‘Affaan (ra) who states that the Prophet ﷺ said: “The one who is in the state of Ihraam may not marry, nor offer someone in marriage, nor seek a betrothal.” Also, Maymoonah (raa) herself had narrated that the Prophet ﷺ married her when it was permissible to do so, as transmitted in Saheeh Muslim. It has been said that: Maymoonah (raa) was more knowledgeable over the matter than anyone else and had reported on her status and how the matter was dealt with regarding that contract. For that reason, it is more befitting to accept her hadeeth more than the hadeeth of Ibn ‘Abbaas (ra); since she was the most knowledgeable about her status and that of the Prophet ﷺ, especially when we consider that she mentioned the location of where the contract and marriage had occurred.
It was said that the hadeeth of Ibn ‘Abbaas may be understood as saying that the Prophet ﷺmarried her (raa) within the sanctuary of Makkah or during a sacred month, which is permissible to do so. The Arabic word that often refers to the one who is within the sanctuary of Makkah or in any of the sacred months is the word: muhrim, even if the person is not in a state of Ihraam. This term is a common and well-known aspect of the language. And others offered different interpretations.  .

1838
Narrated ‘Abdullah ibn ‘Umar (ra): A man stood up and asked, "O Allah's Messenger! What clothes may be worn in the state of Ihraam?" The Prophet (ﷺ) replied, "Do not wear long flowing shirts or trousers, or turbans, or a hooded cloak; but if somebody has no shoes, he can wear leather stockings provided they are cut short off the ankles, and also, do not wear anything perfumed with al-wars or saffron, and the woman in the state of Ihraam may not ear niqaab, or wear gloves."
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Commentary : Allah The Mighty and Majestic, and His Messenger (ﷺ) have clarified what is permissible for the pilgrim to partake in, and what is prohibited to him. And all this has been transmitted to us by the noble Companions (ras).

In this hadeeth, ‘Abdullah ibn ‘Umar (ra) mentions that a man came to the Prophet (ﷺ)and asked him what garments should be worn while one is in the consecrated state (i.e., Ihraam) for Hajj or ‘Umrah. The Prophet (ﷺ)responded to him by mentioning which types of clothes are impermissible to be worn, because the items that are forbidden is limited, so they can be clarified well enough.  As for things that are permissible in the state of Ihraam, they are more numerous than those that are restricted.  For that reason, the Prophet ﷺdid not list or make a reference to that which is impermissible during the state of Ihraam when mentioning what is prohibited. It is as if he ﷺwanted to say to him, just avoid these things, and feel free to wear anything else.

The Messenger of Allah ﷺmentioned what was prohibited and began by saying: “Do not wear the long flowing shirt (i.e., qamees)” which is a garment that is tailor-made to go over the body and has sleeves. It is put on from above, so it goes over the two arms, and covers the body and private areas.

As for the trouser, it is a piece of clothing which mostly covers what is between the naval to the two knees. It surrounds each one of the legs separately and is worn on from the bottom part of the body, in which the feet enter first, and covers the private areas, and the surrounding area above it a bit.

The turban is a long piece of cloth that is wrapped around the head. As for the hooded cloak, in English, it is also known as a burnoose. It is a garment that surrounds the head and body. The Arabic term, burnos, that is used in this hadeeth is often used to refer to any type of garment to which a hood is attached to it.

The pilgrim also should not wear khuffs, which is worn over the feet as a covering, is made out of leather (these are most commonly known as leather socks) and differs from a pair of leather sandals (i.e., na’l) - as these do not cover the feet, nor the upper side of them. The Messenger of Allah ﷺsaid: “...except the one who does not own any sandals. He may wear the leather socks, on condition that he cuts them below the ankles.”  With that said, if one wants to wear the khuffs - provided that he does not own a pair of sandals - then he must cut them so that they are lower than the point of the ankles; in order to bring them closer in appearance to sandals. For clarification, the ankle point being addressed here is where the protruding bones occur at the connection point between the lower leg and foot. These afore-mentioned things are prohibitions which are pertinent to men, and not women.

The Prophet ﷺthen added: “Do not wear anything which has been touched or perfumed by saffron or al-wars.” Saffron are pleasant-smelling plants which were used as a perfume, and dye in previous times. As for al-wars, they are yellowish, sweet-smelling plants from Yemen that possess a substance which is used to dye clothes.  This prohibition is applicable to both men and women.

He ﷺthen said: “...and the woman who is in the consecrated state for pilgrimage shall not veil her face, nor wear gloves.” The niqaab is a veil which drops down over the face, or under the eyes, so that the woman may cover her face and open her eyes to the point that she can see.  The gloves being discussed here refer to anything that women would wear on their hands, and covers the fingers, palms, and forearms.

What is meant here is that it is prohibited for women in Ihraam to wear a niqaab and gloves. As for anything other than the niqaab and gloves, which cover the face and hands, such as the khimaar (i.e., a veil that is worn by women that covers the whole face, including the eyes) and the like. A woman may cover her face and hands with khimaar in the presence of non-mahram men, regardless of whether they are near or opposite of them; as narrated by Al-Haakim in his work, al-Mustadrak, on the authority of ‘Asmaa’ bint Abee Bakr (raa) who relates that she used to cover her face while in a consecrated state for pilgrimage.  The text in this hadeeth specifically forbids a woman from wearing a face veil or gloves, not from the act of covering the face and hands itself.

One benefit that we can conclude from this hadeeth is that it highlights that we should try in earnest to offer more information than that which is requested by the inquirer, so it serves his best benefit..

1839
Narrated by Ibn ‘Abbaas (ra): A man was crushed to death by his she-camel and was brought to Allah's Messenger (ﷺ) who said, "Give him a bath and shroud him, but do not cover his head, and do not bring any perfume near to him, as he will be resurrected reciting Talbiyah."
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Commentary : The Day of Resurrection is the day of recompense for one’s deeds and intentions in this worldly abode, and the reward for them will equate to the deed. Allah, The Almighty, will resurrect every human in accordance with the belief or deeds they had when he died, and He will recompense them for it respectively.

In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that a man on pilgrimage was crushed by his she-camel. That is to say that his neck was broken after he fell from on top of his mount. This occurred on the Day of ‘Arafah, on the Farewell Pilgrimage in the tenth year after Hijrah, as has been transmitted in a narration found in both Saheeh al-Bukhaaree and Saheeh Muslim. So, they brought him to the Prophet ﷺto ask him how to wash and shroud him. The Prophet ﷺ told them to wash and shroud him, which is a matter that all of the deceased have in common.  Then, he ﷺmade special mention of two legal rulings which differ from the rest that are applicable to the rest of the deceased Muslims; and these exceptions are: that they do not cover his head, and that they do not place any perfume on him.

Then, the Prophet ﷺexplained that he will be resurrected on the Day of Resurrection as a pilgrim reciting the Talbiyah; i.e., that he will be raising his voice and reciting “LabbaykAllahummaLabbayk!” - “Here I am, O Lord, Here I am! - ; this is because the person will be resurrected as he was at death, the consecrated state of pilgrimage (i.e., ihraam) he was in prior did not cease at his death. As such, this is the legal ruling for every pilgrim who dies while in a state of Ihraam.

One benefit that we can derive from this hadeeth is that we should not adorn perfume or cover the heads of those who are in the state of Ihraam; as well as for those who have died while in a state of Ihraam..

1840
Narrated ‘Abdullah ibn Hunayn: `Abdullah ibn Al-Abbaas and Al-Miswar ibn Makhramah differed at Al-Abwaa; Ibn `Abbaas said that a person who is in state of Ihraam is allowed to wash his head; while Al-Miswar maintained that he should not do so. `Abdullah bin `Abbaas (ra) sent me to Aboo Ayyoob Al-Ansaaree (ra) and I found him bathing between the two wooden posts (of the well) and was screened with a sheet of cloth. I greeted him and he asked who I was. I replied, "I am `Abdullah bin Hunayn and I have been sent to you by Ibn `Abbaas to ask you how Allah's Messenger (ﷺ) used to wash his head while in the state of Ihraam." Aboo Ayyoob Al-Ansaaree caught hold of the sheet of cloth and lowered it till his head appeared before me, and then told somebody to pour water on his head. He poured water on his head, and then rubbed his head with his hands by bringing them from back to front and from front to back and said, "I saw the Prophet (ﷺ) doing like this."
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Commentary : The Companions (ras) sometimes differed on some issues, however, they used to treat one another with respect when they disagreed over matters as the Prophet ﷺtaught them.

In this hadeeth, the Taabi’ee (i.e. one who comes from the generation after the Companions) ‘Abdullah ibn Hunayn reports that a disagreement arose between two renowned Companions - and two being regarded are: ‘Abdullah ibn ‘Abbaas and al-Miswar ibn Makhramah (ras) - on the permissibility of the ones in Ihraam washing their head while they were camped at al-Abwaa’, which is a region between Makkah and al-Madeenah, and is situated about 250 kms southwest of al-Madeenah, and it is the site where the Prophet’s ﷺmother is buried. 

Ibn ‘Abbaas (ra) was of the opinion that it is permissible for a person in Ihraam to wash his head during Hajj or ‘Umrah. As for al-Miswar (ra), he was of the opinion that it was not, so they both elected to seek out Aboo Ayyoob al-Ansaaree (ra)for his counsel on the issue. They sent ‘Abdullah ibn Hunayn to him. He found him bathing between two posts; that is to say: between two posts of a well which has been built and encased on all of its sides, on which a beam was placed between the two posts and had a wheel pulley affixed to it.

Aboo Ayoob (ra) was concealed by a garment of some sort while he was bathing. ‘Abdullah greeted him, introduced himself, and asked him how the Messenger of Allah ﷺwashed his head while in the consecrated state for Ihraam. It is possible that the reason he asked him about the manner in which he ﷺ did it, and not whether he did it or not, is that he saw Aboo Ayoob taking a bath while he was in a state of Ihraam; therefore, he understood that it was permissible. However, he desired nothing more than to return with another benefit; hence, he asked Aboo Ayoob (raa) about how he ﷺ washed up. Aboo Ayoob (ra) answered his question by demonstrating the answer through his actions - which is more impactful than words - so, he placed his hand over the garment that he was screening himself with and brought it down and lowered it until his head appeared. Then, he requested someone to pour water over it, and said: “Pour it” to the person nearby.  So, the individual poured the water over his head. Then, he moved both of his hands from the front, and turned them around in reverse over his head. That is to say, he moved both hands from the front of his head to the back, and then went back with them another time towards the front of his head. Then, he told ‘Abdullah ibn Hunayn that he saw the Prophet ﷺwash his head in this manner.

There is no doubt that for the one in Ihraam who had a night emission, it is incumbent upon him to perform a ghusl, which is a full body purification completed by washing over their entire body. However, it seemed that al-Miswar's (ra) dispute was perhaps because he considered concealing the head near water tantamount to covering the head with garments and the like, which is impermissible for the one in a state of Ihraam. Or, he may have feared that when the one in Ihraam washed his head that some hair would fall out; and the one who is in the consecrated state of Ihraam is prohibited from removing his hair.  In any case, Aboo Ayoob (ra) explained the method of how the Prophet ﷺ washed his head while in a state of Ihraam, which is the observed Sunnah of the Messenger of Allah ﷺ.

Two benefits we can derive from this hadeeth is that it shows how the Companions (ras) returned to the evidence as testified in the Sunnah and left their own opinions and independent legal judgements over the matter. And that when the Companions (ras) disagreed over an issue, their evidence was not something that one of them said or contrived of if it was not supported with evidence which from the Quran or the Sunnah of the Prophet ﷺ..

1841
Narrated Ibn ‘Abbaas (ra): I heard the Prophet (ﷺ) delivering a sermon at `Arafaat saying, " Whoever cannot find a pair of sandals (i.e., na‘l), then let him wear khuffs, and whoever cannot find an Izaar, let him wear some trousers."
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Commentary : Allah, The Mighty and Majestic, and His Messenger ﷺhave explained what is permissible for the pilgrim to partake in, and what is prohibited to him. All this has been transmitted to us by the Companions (ras).

In this hadeeth, ‘Abdullah ibn ‘Abbaas (ra) reports that he heard the Prophet ﷺdelivering a sermon at ‘Arafah during the Farewell Pilgrimage in the tenth year after Hijrah. ‘Arafah is a mountain and site where the pilgrims stay on the ninth day of Thoo al-Hijjah, and is approximately 23 kms east of Makkah, and outside its Sacred Precinct.

During his sermon, he ﷺsaid: “Whoever cannot find a pair of sandals (i.e., na‘l), then let him wear khuffs.” The sandal is what is worn on the foot when walking, and every part of the foot is protected from the ground and does not cover the foot for the most part. The khuff is what is worn over the foot, and is made out of a soft, thin leather, and are most commonly known as leather socks in English. They cover the ankles and more. The person in Ihraam may wear it after he cuts them below the ankles - for clarification, the ankle point being addressed here is where the protruding bones occur at the connection point between the lower leg and foot- as what has been transmitted in a narration reported by Ibn ‘Umar (ra) in Saheeh al-Bukhaaree and Saheeh Muslim.

The Prophet ﷺsaid: “And whoever cannot find an izaar, let him wear some trousers.” The izaar is a piece of cloth which is tightened around the waist and covers what is between the navel and knees. And trousers are a medium sized garment which mostly covers what is between the navel and knees. It surrounds each one of the legs separately and is worn on from the bottom part of the body, in which the feet enter first, and covers the private areas, and the surrounding area above it a bit. The Prophet ﷺ permitted the wearing of trousers for those who cannot find an izaar to wear. But, if he comes across an izaar or sandals, then it is not permissible for him to wear them.

One benefit that we can conclude from this hadeeth is learning that Islam grants ease and removes difficulties for those who are legally accountable for their actions..

1844
Narrated Al-Baraa (ra): The Prophet (ﷺ) assumedIhraam for ‘Umrah in the month of Thoo al-Qa'dah but the people of Makkah refused to admit him into Makkah till he agreed on the condition that he would not bring into Makkah any arms but sheathed.
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Commentary : The Hajj and ‘Umrah are some of the greatest acts of worship for which the Messenger of Allah ﷺwas keen on, and there were many times in which he ﷺ performed ‘Umrah.

In this hadeeth, al-Baraa’ ibn ‘Aazib (ra) reports that the Prophet ﷺhad left to perform ‘Umrah in the month of Thoo al-Qa‘dah in the year of al-Hudaybiyah, which is the truce pact that occurred in the sixth year after Hijrah; when the polytheists denied the Messenger of Allah ﷺ and Muslims the ability to leave from there and enter Makkah to perform the ‘Umrah. The Prophet ﷺmade an agreement with them to allow him to return for ‘Umrah the following year. The Prophet’s concord with them mandated that he could enter the city to perform ‘Umrah the next year without carrying arms, and that they only enter with their swords sheathed in their scabbards as a sign for peace; due to them entering a treaty. This has been called the Made Up ‘Umrah and the ‘Umrah of the Judgment because he ﷺforced Quraysh to accept the terms of the treaty that was signed there, and not because it had been performed as a make-up for the ‘Umrah which was prevented in the previous year.

This hadeeth shows that it is permissible for the one in Ihraam to carry arms when necessary..

934
Abu Mālik al-Ash‘ari reported that the Prophet (may Allah's peace and blessings be upon him) said: Four in my Ummah are among the affairs of the pre-Islamic era of ignorance that have not been abandoned: boasting of noble ancestries, defaming lineages, seeking rain from the stars, and wailing. And he said: If the wailing woman does not repent before her death, she will be made to stand on the Day of Judgment wearing a garment of pitch and a chemise of mange..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen on bringing his Ummah out from Jāhiliyyah (pre-Islamic era of ignorance) with all its evils, sins, and polytheism to Islam and its laws with all its goodness and monotheism.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) depicts matters that were and are still practiced by some people, and such matters belong to the people of Jāhiliyyah. So, he warned us against them and pointed out that whoever adopts any of such matters is, in fact, adopting one of the pre-Islamic traits and must abandon it and adhere instead to what has been legislated by Islam concerning such a trait and its likes. The Prophet (may Allah's peace and blessings be upon him) reports that four characteristics exist in the Ummah of Islam that are from the affairs and usual attributes of the people of Jāhiliyyah. He said that such traits would last in the Ummah and would not be abandoned as other pre-Islamic practices have been abandoned, for if they are abandoned by one party, others will come and adhere to them.
The first thing of such matters: It is "boasting of noble ancestries," which is taking pride in, bragging about, and exalting the characteristics, virtues, and bounties that are either in him or his family. "Hasab" (noble ancestry) refers to the personal traits one enumerates, such as bravery, eloquence, etc. "Boasting of noble ancestries" means acting arrogantly and loftily by enumerating one's virtues and his forefathers' remarkable feats, which entails deeming oneself better than others and looking down upon them. In the version of Abu Dāwūd, the Prophet (may Allah's peace and blessings be upon him) said: "Allah has removed from you the pride of Jāhiliyyah and its boastfulness about the ancestors. It is either a pious believer or a miserable sinner. People are the children of Adam, and Adam is from dust."
The second repugnant matter: "Defaming lineages," which means finding fault with people's lineages like discrediting the lineage or negating one's attribution to his father, is a malicious claim because it results in dividing Muslims and causing turmoils and evils, besides slandering people.
The third matter is: It is "seeking rain from the stars," which refers to supplicating and seeking water through rainfall by believing that the stars are the cause of such rain, as they used to say in the pre-Islamic era of ignorance: we have been given rain because of such-and-such star; whereas, having a belief that it is actually the cause for rainfall is disbelief. Rain is part of Allah's mercy towards His slaves and falls according to His decree. It is one of the things that Allah Almighty spoke about, saying: {Indeed, Allah has the knowledge of the Hour. He sends down the rain and knows what is in the wombs. No soul knows what it will do tomorrow, nor does any soul know in which land it will die. Indeed, Allah is All-Knowing, All-Aware.} [Surat Luqmān: 34]
Fourth matter: "Wailing" means weeping over the dead by shouting, screaming, expressing impatience, and enumerating the deceased person's traits and virtues by saying, for instance: Alas for the brave one! Alas, for the lion! Alas, for the mountain!
Then, the Prophet (may Allah's peace and blessings be upon him) , warned the wailing women if they did not repent for wailing before their death, saying, "If the wailing woman does not repent before" the time of "her death, she will be made to stand on the Day of Judgment," the wailing woman, who did not repent, will be made to stand and will be gathered among the standing people to be exposed on the Day of Judgment, as a recompense for her wailing, while wearing a garment of pitch, which is molten copper or paint used for painting. It is also said: that it is grease with which the scabby camel is rubbed to burn the mange, and its heat could reach the inside. "And a chemise of mange," "dir‘" (chemise) is a kind of women's shirts, i.e., she will be wearing another chemise of mange. This means that all her skin will be scabious and will act like a chemise covering her skin and sticking to her the way a chemise covers and sticks to her. He restricted repentance to the time before death to make it known that one of the conditions of repentance is for the repentant to repent while having hopes that he will still live and might commit the act for which he is repenting. This is supported by what is mentioned in the Book of Allah: {However, repentance is not for those who commit evil deeds until death approaches one of them; he then says, “Now I repent.”} [Surat an-Nisā’: 18]
Such a punishment is for wailing and enumerating the dead person's merits because both acts involve objection to Allah's decree. As for crying out of sadness and mercy for the deceased person, there is nothing wrong with that, as the Messenger of Allah (may Allah's peace and blessings be upon him) said: "This is mercy that Allah has placed in the hearts of His slaves. Verily, Allah shows mercy to those of His slaves who are merciful." [Narrated by Al-Bukhāri and Muslim]
The Hadīth includes one of the signs of the Prophet's prophethood.
It warns against boasting of noble ancestries and against slandering lineages.
It calls for preserving people's honor and refraining from slander.
It clarifies the fact that one's value depends on his personality and deeds, not on his forefathers' feats.
It warns against wailing over the dead.
It emphasizes that rain comes from Allah Almighty, and the stars have nothing to do with it. So, water should be sought from none but the Creator and the Omnipotent, who can make the rainfall..

943
Jābir ibn ‘Abdullāh reported: The Prophet (may Allah's peace and blessings be upon him) made a speech one day and mentioned a man from among his Companions who died and was shrouded in a shroud of bad quality and was buried at night. The Prophet (may Allah's peace and blessings be upon him) rebuked that a man should be buried at night until prayer was offered over him, except when one is forced to do that. And the Prophet (may Allah's peace and blessings be upon him) said: "When one of you shrouds his brother, he should make his shrouding good.".

Commentary : The burial of a Muslim is part of the honor granted to him by Allah Almighty. The Prophet (may Allah's peace and blessings be upon him) taught his Ummah how to take care of the dead Muslims, including washing, shrouding, burying, and following the funeral procession, as well as other duties and Sunnah acts.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) delivered a sermon to his Companions one day and admonished them. In his sermon, he mentioned a man from among his companions who died and was shrouded in a shroud that was unbelievably bad or not completely concealing; moreover, he was buried and put into his grave at night. So, the Prophet (may Allah's peace and blessings be upon him) rebuked, prohibited, and banned his Companions from repeating an act like this with their dead brother, given his rights upon them. This includes burial at night. Indeed, a dead person should be buried during the daytime so that a lot of people can offer prayer for him, more than the people who would pray for him at night, or so that the Prophet (may Allah's peace and blessings be upon him) could offer the prayer for him, which is another reason for those who died during his lifetime. This also means that the burial of a dead person should be delayed until the morning, if it is hoped that those who will bless him will join the prayer.
And he clarified to them that burial at night should only occur in the case of necessity, like fearing that the body may decay. Then, the Prophet (may Allah's peace and blessings be upon him) said: "When one of you shrouds his brother, he should make his shrouding good." This is intended to direct, teach, and enjoin excellence in shrouding the dead. Excellence, however, does not mean extravagance or immoderation in choosing the shroud or that it should be expensive. Rather, the intended meaning is that it should be clean, pure, thick, concealing, and of the same type of clothing he mostly wore in his life, neither finer nor lower in quality.
In the Hadīth: We are enjoined to use a good shroud, without extravagance or stinginess.
And in it: Demonstrating the Prophet's care about the conditions of his Companions (may Allah be pleased with them) whether they were alive or dead.

947
‘Ā’ishah reported that the Prophet (may Allah's peace and blessings be upon him) said: "No group of Muslims numbering a hundred offer the funeral prayer over a dead person, and all of them intercede for him, except that their intercession for him will be accepted.".

Commentary : The religion of Islam is a religion of bounty and abundant giving from Allah, as He made the Muslims intercessors for one another. The Prophet (may Allah's peace and blessings be upon him) urged that a Muslim should attend the funeral of his fellow Muslim and made that one of the rights due to the Muslims among themselves.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that if a Muslim dies and a group of Muslims numbering a hundred offer the funeral prayer for him, "and all of them intercede for him," i.e., they ask Allah Almighty to pardon his sins and crimes and they supplicate for him, in such a case, people's intercession for him will be accepted and their supplication for him will be answered. But two conditions should be met here: First: Those who intercede for him should be sincere in their supplication and should ask Allah to forgive him. Second: They should be Muslims and numbering a hundred persons, and they should include no one who associates anything with Allah.
Other Hadīths are reported with lesser than this number, such as forty or three rows. It was said: Informing that the intercession of forty people is accepted does not necessarily mean that the intercession of a lesser number is not accepted, and the same holds true for the number of forty people along with three rows. Hence, all Hadīths are applicable, and the intercession is valid with the lesser of two numbers, the three rows or forty persons.
In the Hadīth: Urging the increase of a group offering the funeral prayer, and they are required to reach this number, which is one of the requirements for salvation
And in it: Those offering the funeral prayer for a dead person are intercessors for him.
And in it: Stressing the significance of sincerity in supplicating for the dead..

948
Kurayb, the freed slave of Ibn ‘Abbās, related from ‘Abdullāh ibn ‘Abbās that a son of his died in Qudayd - or in ‘Usfān - and he said: "O Kurayb, look and see how many people gathered for him." He said: I went out and found that people had gathered for him. I informed him about that, and he said: "Do you think they are forty?" He said: 'Yes.' He said: "Bring him out, for indeed I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'No Muslim man dies, and forty men, who associate nothing with Allah, attend his funeral except that Allah will accept their intercession for him.'".

Commentary : The bounty and giving of Allah Almighty is great. He made the Muslims intercessors for one another, and the Prophet (may Allah's peace and blessings be upon him) urged that a Muslim should attend the funeral of his fellow Muslims and rendered it one of the rights of Muslims upon one another.
In this Hadīth, Kurayb, the freed slave of ‘Abdullāh ibn ‘Abbās, relates that a son of ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) died, and he was present with him, "in Qudayd", a place of water between Makkah and Madīnah, which is located 150km away from Makkah and lies to its northeast, "or in ‘Usfān", a town located 80km to the northwest of Makkah. These are two places close to Makkah. ‘Abdullāh (may Allah be pleased with him) ordered Kurayb to go out and tell him about the number of people who had gathered to attend his funeral procession and prayer. Kurayb went to see the people and then informed them about their gathering and number. Thereupon, Ibn ‘Abbās (may Allah be pleased with him) said to him: "Do you think?" i.e., do you estimate their number to be forty men? Kurayb replied: 'Yes.' In the version by Ibn Mājah, Ibn ‘Abbās said: "How many do you see? Forty?" I said: "No, they are more than that." So, Ibn ‘Abbās (may Allah be pleased with him) asked those with him to bring the funeral of his son to the people gathered in the mosque to offer prayer for him and bury him. Then, he said: "For indeed I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'No Muslim man dies and forty men... attend his funeral'", praying and supplicating for him, and they believe in Allah and associate none with Him in worship. In the version by Ibn Mājah: "No forty believers intercede for a believer." intercession here means request. Those attending the funeral prayer ask Allah Almighty to pardon the sins of the deceased, "except that Allah will accept their intercession for him", i.e., He will accept their intercession for that dead Muslim, out of His grace and bounty, and forgive him.
It is required to increase the number of those who attend the funeral prayer as much as possible, and they are required to reach this number that entails success. This is conditional upon two things: First: They should be intercessors for him, i.e., sincere in supplicating and asking Allah's forgiveness. Second: They should be Muslims and include none who associates anything with Allah.
Other reported Hadīths mention a different number, like one hundred or three rows. So, it is said that intercession by a hundred people will be accepted, but it does not necessarily mean that intercession by a lesser number will not be accepted. The same holds true for the forty men and the three rows. Hence, all the relevant Hadīths are applicable. Intercession is valid by the lesser of the two: by three rows or forty persons; this is because when Allah Almighty promises forgiveness two times in one sense, and one of them is easier than the other, it is His unchanging way that He does not decrease the promised bounty after that. Instead, He gives more out of his bounty and favor from Him toward His servants. It is also probable that the Prophet (may Allah's peace and blessings be upon him) was informed about the acceptance of intercession by a hundred persons. He was informed about it, and then he was informed about the acceptance of intercession by forty persons and then by three rows, even if their number is lesser, yet he was informed about that.
The Hadīth mentions that those who attend the prayer for a dead person are intercessors for him.
It urges Muslims to attend the prayer for the deceased and increase the number of those who attend..

957
‘Abdur-Rahmān ibn Abi Layla reported: Zayd used to make four Takbirs upon our funerals, and he once made five Takbirs. So, I asked him (about that) and he said: "The Messenger of Allah (may Allah's peace and blessings be upon him) used to make Takbirs like that.".

Commentary : The funeral prayer is one of the due rights to one another among the Muslims. It is mercy towards the dead person, as it was prescribed for supplication for him. A Muslim who offers prayer for a dead person should earnestly supplicate for him to be forgiven and shown mercy.
In this Hadīth, the Tābi‘i ‘Abdur-Rahmān ibn Abi Layla relates that the Companion Zayd ibn Arqam (may Allah be pleased with him) would mostly make four Takbīrs upon "the funerals," a term that refers to the dead person in the bier. This was the approach of most of the scholars among the Companions. Then, he (may Allah be pleased with him) one day made five Takbīrs at a funeral. So, ‘Abdur-Rahmān ibn Abi Layla asked him about the reason behind the fifth Takbīr, and Zayd (may Allah be pleased with him) informed him that the Prophet (may Allah's peace and blessings be upon him) would make five Takbīrs in some funeral prayers.
The objective of the prayer for a dead person is to supplicate and ask forgiveness for him. Supplication for the dead person occurs after the third Takbīr. A person should supplicate inaudibly with the best things he can recall, and he should be sincere in supplicating for the dead one..

962
Wāqid ibn ‘Amr ibn Sa‘d ibn Mu‘ādh reported: Nāfi' ibn Jubayr saw me standing as we were attending a funeral. He was sitting and waiting for the funeral to be held. He said to me: "What makes you stand?" I said: "I am waiting for the funeral to be held, as per a Hadīth reported by Abu Sa‘īd al-Khudri." Thereupon, Nāfi 'said: "Verily, Mas‘ūd ibn al-Hakam related to me that 'Ali ibn Abi Tālib reported: The Messenger of Allah (may Allah's peace and blessings be upon him) stood up and then sat down.".

Commentary : With its tolerant Shariah, Islam affirms the value of the human soul, from its birth to its death, and holds it in high status, as revealed by these rulings enjoined with regard to it, even after its departure from life. This clearly manifests that Islam devotes attention to the funerals and burial of the dead and taking them to the graves and Barzakh (the period between death and resurrection), where they wait for the Day of Judgment.
In this Hadīth, the Tābi‘i Wāqid ibn ‘Amr ibn Sa‘d ibn Mu‘ādh informs that the Tābi‘i Nāfi‘ ibn Jubayr saw him while he was at a funeral - a term that refers to a deceased in a bier - and was standing for the funeral. Meanwhile, Nāfi‘ ibn Jubayr "was sitting and waiting for the funeral to be placed" in the grave. Nāfi‘ ibn Jubayr asked him why he was standing - a disapproving questioning. Wāqid ibn ‘Amr answered him: that he was waiting for the funeral to take place, in accordance with the Hadīth in which Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "When you follow a funeral, do not sit down until it takes place." Narrated by Al-Bukhāri and Muslim. Explaining why he was sitting, Nāfi‘ responded to him with the Hadīth narrated by Mas‘ūd ibn al-Hakam from ‘Ali ibn Abi Tālib (may Allah be pleased with both of them), who reported that the Messenger of Allah (may Allah's peace and blessings be upon him) would initially stand up for funerals but later abandoned standing and would sit down. ‘Ali's words "and then sat down" may also mean that he would sit down after the funeral passed him by and went away from him.
The Hadīths reported on the Prophet (may Allah's peace and blessings be upon him) standing and sitting for funerals, indicating that his sitting abrogated his standing. It is also said that this is not abrogation; instead, it points out that standing is unnecessary..

963
‘Awf ibn Mālik reported: The Messenger of Allah (may Allah's peace and blessings be upon him) offered the funeral prayer, and I memorized his supplication as he said: "O Allah, forgive him and have mercy on him. Make him safe and pardon him. Make his Nuzul (welcome treat or gift) an honorable one, broaden his entry, and wash him with water, snow, and hail, and cleanse him of sins as a white garment is cleansed of dirt. Give him in exchange a home better than his home, a family better than his family, and a spouse better than his spouse. Admit him into Paradise and protect him from the punishment of the grave, or from the punishment of Hellfire." He said: Until I wished I had been that deceased person..

Commentary : The objective of prayer for a deceased person is to supplicate for him and ask Allah's forgiveness for him. Many supplications are reported from the Prophet (may Allah's peace and blessings be upon him), to be said in the funeral prayer. It is preferred that the praying person use these supplications that are reported from the Prophet (may Allah's peace and blessings be upon him). But there is nothing wrong if one says other supplications. Supplication for the deceased person is made after the third Takbīr; one should supplicate secretly with the best of what he can recall, yet he should be sincere in supplicating for the dead person.
In this Hadīth, ‘Awf ibn Mālik al-Ashja‘i (may Allah be pleased with him) informs that he attended a funeral prayer with the Prophet (may Allah's peace and blessings be upon him), and part of his supplication which ‘Awf (may Allah be pleased with him) memorized is: "O Allah, forgive him" by blotting out the sins and misdeeds. "and have mercy on him" by accepting the acts of piety. "Make him safe," i.e., avert unpleasant things from him and make him safe from the punishment. "and pardon him," i.e., pardon the sins he committed and his shortcomings in the acts of worship. "Make his Nuzul (welcome treat or gift) an honorable one." The word Nuzul originally means the food prepared for the guest. It here refers to what Allah gives to His servant when he meets Him and honors him therewith. "broaden his entry," i.e., broaden the place of his entry in which he enters - that is his grave - lest it may become narrow for him. This is part of the bliss of the believer in the grave. The grave is either broadened for the one buried in it or made narrow for him. "and wash him with water, snow, and hail." Hail is pellets of ice descending from the clouds of the sky, which means: Purify him from the sins and misdeeds thereby, just as these things are means of purification from uncleanness and dirt. He combined them for emphasis. In other words, purify him from sins by the various kinds of forgiveness. He mentioned snow and hail because they are cold, and he mentioned water because it cleans, whereas the punishment for sins is hot. So, it was appropriate to mention snow along with water. Thus, water will do the cleaning, and snow and hail will do the cooling. "and cleanse him of sins." This is a supplication for cleansing in the sense of purification from sins, as a white garment is cleansed of dirt. Thus, what is conceived is compared to what is perceived. This affirms what is mentioned before and is meant to emphasize purification from sins and misdeeds. "Give him in exchange a home better than his home," i.e., compensate him and give him palaces or a vast grave that is better than his house in this transient world. And give him in exchange "a family better than his family," those who are his relatives in the world, such as his mother, maternal aunt, daughters, father, son, and the like. The wife is excluded from this, as he singled her out after that. It was also said: Family here refers to servants. "and a spouse better than his spouse," i.e., give him a wife from the houris (Hūr al-‘Īn) or from the women of the world in Paradise. It was also said: The exchange of family and wife means the exchange of traits, not people. "Admit him into Paradise." This is a supplication for him to enter Paradise directly, without prior punishment. "and protect him from the punishment of the grave" after he enters it. Or he said: "Protect him from the punishment of Hellfire" in the Hereafter.
‘Awf ibn Mālik (may Allah be pleased with him) added that after hearing this supplication from the Prophet (may Allah's peace and blessings be upon him), he wished he had been that deceased person, given the great reward and forgiveness entailed by this supplication for him, and so as to reap benefit of the Prophet's supplication, for the Prophet's prayer and supplication are more likely to be accepted and materialized than others.
In the Hadīth: Supplication in the funeral prayer, which is the most important part of its objective
And in it: Establishing the existence of the punishment of the grave.

965
Jābir ibn Samurah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) offered the funeral prayer for Ibn ad-Dahdāh. Then, an unsaddled horse was brought to him, and a man hobbled it and rode it. It kept bounding with him on its back, and we followed it and ran after it. He said: A man among the people said that the Prophet (may Allah's peace and blessings be upon him) said: "Many are the hanging - or drooping - bunches in Paradise for Ibn ad-Dahdāh." [And in a version]: For Abu ad-Dahdāh..

Commentary : This Hadīth describes one of the Prophet's conditions and guidance regarding funerals: following the funeral on foot or riding. It also includes a lot of ethics. Jābir ibn Samurah (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) offered the funeral prayer for the Companion Ibn ad-Dahdāh (may Allah be pleased with him). In the version by An-Nasā’i: "The Messenger of Allah (may Allah's peace and blessings be upon him) went out for the funeral of Abu ad-Dahdāh." He is Thābit ibn ad-Dahdāh an ally of the Ansār, nicknamed Abu ad-Dahdāh. It is also said: Abu ad-Dahdāha. The Prophet's prayer brings Allah's mercy to the dead person. Then, "an unsaddled horse" was brought to the Prophet (may Allah's peace and blessings be upon him). In another version by Muslim: "An unsaddled horse was brought to the Prophet (may Allah's peace and blessings be upon him), which he rode after leaving the funeral of Ibn ad-Dahdāh." So, it indicates that he rode the horse after finishing the burial. "and a man hobbled it," i.e., he held it and prevented it from moving until the prophet (may Allah's peace and blessings be upon him) rode it. The horse kept bounding and moving, i.e., jumping and taking short steps. The Prophet (may Allah's peace and blessings be upon him) was moving at the front, and the people were walking behind him.
Then, Simāk ibn Harb informed that one of those sitting with Jābir (may Allah be pleased with him), as narrated in Musnad Ahmad, related: A man who was sitting with us in the gathering of Jābir ibn Samurah reported that the Prophet (may Allah's peace and blessings be upon him) said about Abu ad-Dahdāh: "Many are the hanging - or drooping - bunches in Paradise for Ibn ad-Dahdāh." This is a glad tiding by the Prophet (may Allah's peace and blessings be upon him) regarding Abu ad-Dahdāh. In Arabic, ‘Adhq means palm tree, and ‘idhq means a branch in a palm tree. The intended meaning here is the branch, for he said: hanging or drooping.
The reason behind the Prophet (may Allah's peace and blessings be upon him) making this statement is found in a Hadīth narrated by Ahmad in his Musnad Collection, in which Anas ibn Mālik (may Allah be pleased with him) reported: When this verse: {Who is it that will lend to Allah a goodly loan.} [Surat al-Baqarah: 245] was revealed, Abu ad-Dahdāh gave in charity a garden comprising six hundred palm trees, and his wife was in the garden. He came and said: O ’Umm ad-Dahdāh, go out, for I have lent it to my Almighty Lord. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Many are the heavy bunches in Paradise for Abu ad-Dahdāh." Heavy here indicates that the bunches have abundant fruits. It is as if he (may Allah's peace and blessings be upon him) repeated this statement upon the death of this man.
The Hadīth shows the merit and virtue of Abu ad-Dahdāh (may Allah be pleased with him).
A group may walk along with their leader while he is riding.
There is nothing wrong if a follower serves his leader, with his consent..

966
‘Āmir ibn Sa‘d ibn Abi Waqqās reported: Sa‘d ibn Abi Waqqās said during his illness in which he died: "Make a Lahd (a niche in the side of the grave) for me and set up mud bricks over me as was done with the Messenger of Allah (may Allah's peace and blessings be upon him).".

Commentary : The Companions (may Allah be pleased with them) used to seek out the Prophet's guidance and try to emulate him in all his conditions, both in his lifetime and death. In this Hadīth, Sa‘d ibn Abi Waqqās (may Allah be pleased with him) set a clear example in following the Prophet (may Allah's peace and blessings be upon him). ‘Āmir ibn Sa‘d ibn Abi Waqqās relates that his father Sa‘d (may Allah be pleased with him) said during his illness in which he died: "Make a Lahd for me," i.e., dig a niche for me where I will be buried. Lahd is the crevice dug in the side of the grave to place the dead person therein. Then, he said: "and set up mud bricks over me," i.e., place over me the bricks made of mud. The bricks should be lined and arranged above one another without any adhesive in between. The version by Abu Nu‘aym in Al-Mustakhraj has this addition: "And throw dust upon me." Then, clarifying the reason for his choosing that, for he wanted what was done to the grave of the Messenger of Allah (may Allah's peace and blessings be upon him) to be done to his grave too.
In the Hadīth: The dead person is buried in the Lahd and the stones are set up over him..

967
Ibn ‘Abbās reported: A red velvet cloak was put in the grave of the Messenger of Allah (may Allah's peace and blessings be upon him)..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was highly revered during his lifetime and after his death, and he is favored in the sight of Allah and was held in high esteem among his Companions. He passed away and was buried in the place where he died, and that was the room of the Mother of the Believers' Ā’ishah (may Allah be pleased with her).
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) informs that when the Messenger of Allah (may Allah's peace and blessings be upon him) died, a red velvet cloak was put in his grave. The cloak is a garment with edges, which are strings remaining at its two sides, apart from its reinforced border. This cloak was thrown by Shokrān, the freed slave of the Messenger of Allah (may Allah's peace and blessings be upon him), according to the version by At-Tirmidhi. It is said: He disliked that it should be worn by anyone after him (may Allah's peace and blessings be upon him), as the Prophet (may Allah's peace and blessings be upon him) used to wear it and sit over it. So, Shokrān did not like that it be used by anyone after the Prophet (may Allah's peace and blessings be upon him)..

968
Thumāmah ibn Shufayy reported: We were with Fadālah ibn ‘Ubayd in the land of the Romans, at Rūdis. A companion of ours died. So, Fadālah ibn ‘Ubayd commanded that his grave be leveled. Then, he said: "I heard the Messenger of Allah (may Allah's peace and blessings be upon him) command that it be leveled.".

Commentary : Burial is one of the things by which a dead person is honored. A Muslim should follow the Prophet's guidance in all matters. One of these is the manner of burying the dead and the shape and condition of the grave after burial. The Companions (may Allah be pleased with them) were extremely keen to follow this Prophetic guidance.
In this Hadīth, the Tābi‘i Thumāmah ibn Shufayy relates that he was with the Companion Fadālah ibn ‘Ubayd (may Allah be pleased with him) on an expedition "in the land of the Romans, at Rūdis" is a Greek island situated east of the Mediterranean Sea and located midway between the main Greek islands and Cyprus. Rūdis was conquered in 53 A.H., during the reign of Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him). A Muslim man from their companions passed away. So, Fadālah ibn ‘Ubayd (may Allah be pleased with him) commanded that this man be buried. After the dust was thrown over him, he commanded that his grave be leveled and blotted out and that it should not be raised or prominent. Then, Fadālah said: "I heard the Messenger of Allah (may Allah's peace and blessings be upon him) commanding that it be leveled" i.e., the grave should be leveled to the ground and not be raised a lot; rather, it should be raised as high as a hand span, and it should be flattened or embossed, which is more appropriate so that it can be recognized as a grave and thus be protected from being sat on or trodden.
The Hadīth contains the command that the graves should be leveled and not be raised above the ground.
It indicates that those killed in wars should be buried, and their corpses should not be left without concealment..

969
Abu al-Hayyāj Al-Asadi reported: ‘Ali ibn Abi Tālib said to me: "Shall I not send you with the same instructions as the Messenger of Allah (may Allah’s peace and blessings be upon him) sent me with? Do not leave any statue without blotting it out or any raised grave without leveling it." [In a version]: And he said: and any image without blotting it out..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen to remove anything that pointed to the traces of Jāhiliyyah, which included their keenness on extolling images, the dead, and the graves.
In this Hadīth, the Tābi‘i Abu al-Hayyāj al-Asadi relates that ‘Ali ibn Abi Tālib (may Allah be pleased with him) said to him: Shall I not send you for something the Messenger of Allah (may Allah's peace and blessings be upon him) sent me for, and appoint you as a leader in charge of that, as the Messenger of Allah (may Allah's peace and blessings be upon him) appointed me as a leader in charge of it? The Prophet (may Allah's peace and blessings be upon him) ordered ‘Ali not to leave any 'statue', i.e., an image of a living being, without eliminating and abolishing it, by cutting off its head, changing its face, and so on; and not to leave any raised grave without leveling it and making it like the surrounding area. Taswiyah (leveling) may also mean making it sound and compliant with the Shariah. Or it means: flattening, that it should not be raised a lot above the ground, but only as high as a hand span. It is more appropriate to make it flat or a saddle high. What is intended here is the grave upon which a structure is built, and it becomes raised, not the grave upon which sand, pebbles, or stones are placed for identification, so that no one should trample or sit on it, and there is no use in building over it; hence, it was prohibited.
In the Hadīth: The command to remove statues and idols
And in it: The command to level raised graves
And in it: Removing what is wrong with one's hand in case a person has authority or ability to do so.

970
Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade plastering a grave, sitting on it, and building over it..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was the keenest among people on eliminating the traces of Jāhiliyyah, like building over the graves and raising them, for this involves a waste of money and boastfulness, as well as other things that do not befit the Hereafter and the state of death and decay. He was also keen on directing the Muslims to what shows honor for one another both in this life and after death.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade "plastering the grave." In a version by Muslim: "It was forbidden to plaster the graves with gypsum," i.e., to build them with gypsum and paint them, for this involves veneration and immoderation. And he (may Allah's peace and blessings be upon him) forbade "sitting on it," as this denotes disregard for the right of his fellow Muslim. In a Hadīth by Muslim, Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "It is better for one of you to sit on a live coal, which will burn his clothes and get to his skin than to sit on a grave!" This is a stern warning and emphatic prohibition against sitting on a grave. And he forbade "building over it." This probably means building over the very grave to raise it, or building around it, like constructing a tent, a mosque, or the like around the grave. Both are prohibited, for this belongs to the practices of the people of Jāhiliyyah and it involves a waste of money.
So, the prohibition mentioned in the Hadīth comprises two types: going to excess as well as neglect regarding the graves. The dead people should not be insulted by trampling and sitting on their graves, nor should people show them immoderate reverence by constructing a building there and extolling them in a way that leads to certain forbidden things and evils..

971
Abu Hurayrah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "It is better for one of you to sit on a live coal and it burns his clothes and gets to his skin than to sit on a grave.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen to direct the Muslims to what demonstrates honor among themselves, both in life and after death. So, in this Hadīth, he prohibited sitting on the graves and was vehement in this prohibition. He (may Allah's peace and blessings be upon him) informed and warned that if a person sits on a piece of inflaming fire and this live coal burns his clothes and reaches his skin, which involves tremendous harm and severe pain, this burning of his clothing and skin is better and easier for him than sitting on a grave. This is a stern warning and emphatic prohibition from sitting on graves. He forbade sitting on graves because this constitutes belittlement of the rights of fellow Muslims, even if they are dead.
The usual practice regarding the graves is only to visit them and supplicate there while standing, as the Messenger of Allah (may Allah's peace and blessings be upon him) used to do when he headed to the Baqī' cemetery. He would say: "Assalāmu ‘alaykum ahl ad-diyār min al-mu’minīn wa al-muslimīn, wa inna in shā’ Allah la lāhiqūn; as’al Allah lana wa lakam al-‘āfiyah" (Peace be upon the dwellers of this place among the believers and Muslims. Indeed, we will join you, Allah Willing. I ask Allah for safety for you and us). Narrated by Muslim..

972
Abu Marthad al-Ghanawi reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Do not sit on the graves and do not pray towards them.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen to direct the Muslims to what demonstrates honor among themselves, both in life and after death. So, he prohibited sitting on the graves, and he was vehement in this prohibition.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "Do not sit on the graves," for this shows disregard for the rights of fellow Muslims. In another Hadīth narrated by Muslim, the Prophet (may Allah's peace and blessings be upon him) stated that sitting on lively embers is better than sitting on the graves. The usual practice regarding the graves is to only visit them and supplicate there while standing, as the Messenger of Allah (may Allah's peace and blessings be upon him) used to do when he headed to the Baqī‘ cemetery. He would say: "Peace be upon the dwellers of this place among the believers and Muslims. Indeed, we will join you, Allah Willing. I ask Allah for safety for us and you." [Narrated by Muslim] Then, the Prophet (may Allah's peace and blessings be upon him) said: "and do not pray towards them," i.e., do not pray, facing the graves. This is to differ from the Jews and the Christians who used to take the graves of their prophets and righteous ones as places of worship, in exaltation of them. And they would probably do there things that are only due to the Creator, the Almighty Lord. This applies to praying upon the grave, towards it, or between two graves, for this leads to the exaltation of the graves and to worshiping them as was the practice during Jāhiliyyah. Excluded from this prohibition is the funeral prayer at the graves, as authentically reported from the Prophet (may Allah's peace and blessings be upon him).
In the Hadīth: It is prohibited to sit on the graves.
And in it: It is prohibited to pray at the graves, between them, or towards them..

87
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..

88
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..

86
`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..