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| 2 Hadiths

Hadith
711
It was narrated that Jabir ibn ‘Abdillah said: Mu‘adh would pray with the Prophet (blessings and peace of Allah be upon him), then he would go to his people and lead them in prayer..

Commentary : The Sahabah (may Allah be pleased with them) were highly motivated in worship and in fulfilling their duties towards people and striving to benefit them. Jabir ibn ‘Abdillah (may Allah be pleased with him) narrated in this hadith that Mu‘adh ibn Jabal (may Allah be pleased with him) used to pray with the Messenger of Allah (blessings and peace of Allah be upon him). The prayer that he prayed with him was ‘Isha’, as is mentioned in other reports, and his people used to wait for him until he came and led them in praying ‘Isha’. The scholars differed with regard to how we may understand the fact that Mu‘adh prayed ‘Isha’ twice, because in principle the obligatory prayer cannot be done twice except for a reason. This is because of the hadith narrated by Abu Dawud from Sulayman ibn Yasar, that he heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “… Do not pray any prayer twice in one day.” It was said that it may be that that was what Mu‘adh (may Allah be pleased with him)  did at the beginning of Islam, when those who had knowledge of  Qur’an were few, and the people had no one to lead them in prayer except  Mu‘adh, so he would pray the obligatory prayer with the Messenger of Allah (blessings and peace of Allah be upon him), then he would go to his people and lead them in prayer, with the prayer being supererogatory in his case, as it says in a report narrated by al-Tahhawi in Sharh Ma‘ani al-Athar, from Jabir ibn ‘Abdillah (may Allah be pleased with him), in which it says: Mu‘adh used to pray ‘Isha’ with the Prophet (blessings and peace of Allah be upon him), then he would go to his people and lead them in ‘Isha’ prayer, and it would be a voluntary prayer for him and an obligatory prayer for them.
And it was said that it may be that this was done at a time when it was permissible to offer an obligatory prayer twice; that may have been done at the beginning of Islam, until the Prophet (blessings and peace of Allah be upon him) forbade it, and it is well-known that forbidding a thing usually comes after it has been permissible.
This hadith indicates that it is permissible for one who is praying an obligatory prayer to pray behind one who is offering a supererogatory prayer..

713
It was narrated that ‘A’ishah said: When the Messenger of Allah (blessings and peace of Allah be upon him) became very sick, Bilal came to tell him that it was time to pray, and he said: “Tell Abu Bakr to lead the people in prayer.” I said: O Messenger of Allah, Abu Bakr is a tenderhearted man, and when he stands in your place he will not be able to make the people hear him. Why don’t you instruct ‘Umar [to lead the prayer instead]? He said: “Tell Abu Bakr to lead the people in prayer.” I said to Hafsah: Tell him that Abu Bakr is a tenderhearted man, and when he stands in your place he will not be able to make the people hear him; why don’t you tell ‘Umar [to lead the prayer instead]? He said: “Indeed you are like the women around Yusuf! Tell Abu Bakr to lead the people in prayer.” When he began the prayer, the Messenger of Allah (blessings and peace of Allah be upon him) felt a little better, so he stood up, supported by two men, with his feet dragging along the ground, and entered the mosque. When Abu Bakr heard him, he wanted to step back, but the Messenger of Allah (listings and peace of Allah be upon him) gestured to him [to stay where he was]. Then the Messenger of Allah (blessings and peace of Allah be upon him) came and sat on the left of Abu Bakr, so Abu Bakr prayed standing, and the Messenger of Allah (blessings and peace of Allah be upon him) prayed sitting. Abu Bakr followed the prayer of the Messenger of Allah (blessings and peace of Allah be upon him), and the people followed the prayer of Abu Bakr (may Allah be pleased with him)..

Commentary : Praying in congregation is very important, and the Messenger of Allah (blessings and peace of Allah be upon him) paid a great deal of attention to it, as did the Sahabah (may Allah be pleased with them all). The Messenger of Allah (blessings and peace of Allah be upon him) never stayed away from prayer in congregation and never omitted it; when his sickness grew worse, he (blessings and peace of Allah be upon him) appointed someone to lead the people in prayer in his stead. ‘A’ishah the Mother of the Believers (may Allah be pleased with her) narrates that when the Prophet’s sickness grew worse, he could not go out to pray in congregation. Bilal (may Allah be pleased with him) came to tell him that the time for prayer had begun, and the Prophet (blessings and peace of Allah be upon him) instructed them to tell Abu Bakr to lead the people in prayer. ‘A’ishah (may Allah be pleased with her) was afraid that the people would regard Abu Bakr (may Allah be pleased with him) as a bad omen for taking the place of the Prophet (blessings and peace of Allah be upon him), and she wanted to protect him from that, so she said to the Prophet (blessings and peace of Allah be upon him): Abu Bakr is a man who weeps a great deal and feels emotional when praying, so if he stands up to lead the people in prayer, the people will not be able to hear him because he weeps so much. Abu Bakr (may Allah be pleased with him) was indeed as she said. But the Prophet (blessings and peace of Allah be upon him) paid no attention to her words, and he repeated his instruction: “Tell Abu Bakr to lead the people in prayer.” So ‘A’ishah said to Hafsah (may Allah be pleased with them both): Tell the Prophet (blessings and peace of Allah be upon him) that Abu Bakr is a tenderhearted man, and when he takes your place he will not be able to make the people hear him; why don’t you tell ‘Umar to lead the people instead? When the Prophet (blessings and peace of Allah be upon him) said that, he said: Indeed you are like the women around Yusuf! meaning that they were like the women around Yusuf in that they showed something opposite to what they had in their hearts, and because of their persistence in pursuing what they wanted and were inclined towards. Then the Prophet (blessings and peace of Allah be upon him) repeated his instructions to Abu Bakr (may Allah be pleased with him) to lead the people in prayer. When Abu Bakr (may Allah be pleased with him) came and began the prayer, the Prophet (blessings and peace of Allah be upon him) felt a little better, so he stood up and walked, supported by two men, namely al-‘Abbas ibn ‘Abd al-Muttalib and ‘Ali ibn Abi Talib (may Allah have mercy on them both), with his feet dragging and making a line along the ground, because he (blessings and peace of Allah be upon him) was so sick. When Abu Bakr (may Allah be pleased with him) realized that the Prophet (blessings and peace of Allah be upon him) was there, he wanted to step back, but the Prophet (blessings and peace of Allah be upon him) gestured to him that he should stay where he was. The Prophet (blessings and peace of Allah be upon him) sat to the left of Abu Bakr (may Allah be pleased with him), and Abu Bakr (may Allah be pleased with him) prayed standing, following the prayer of the Prophet (blessings and peace of Allah be upon him) who was sitting, and the people followed the prayer of Abu Bakr (may Allah be pleased with him), who was standing. Thus the Messenger of Allah (blessings and peace of Allah be upon him) was the imam, and Abu Bakr (may Allah be pleased with him) was following his prayer, repeating the takbir in a loud voice so that the people could hear, because the Prophet’s voice was so weak at this time. And the people were following the voice of Abu Bakr, who was conveying the takbirs from the Prophet (blessings and peace of Allah be upon him); he was not acting as an imam for the people. Therefore Abu Bakr and the people were all following the Prophet (blessings and peace of Allah be upon him) as he was leading the prayer. Abu Bakr was conveying the takbirs from the Prophet (blessings and peace of Allah be upon him) so that the people could follow the Prophet’s prayer. It was also said that in fact the Prophet (blessings and peace of Allah be upon him) was an imam for Abu Bakr, and Abu Bakr was an imam for the people behind him, so that prayer had two imams.
This hadith indicates that it is permissible to follow the more difficult option, even if there is a concession [allowing an easier option].
It indicates that it is prescribed to pray sitting, for one who does not have the strength to stand.
It highlights the importance of praying in congregation.
It indicates that Abu Bakr (may Allah be pleased with him) was the best of the people after the Prophet (blessings and peace of Allah be upon him) and was the most deserving of them to be his successor (caliph); it also indicates that ‘Umar ibn al-Khattab was next to him in virtue.
It indicates that it is permissible for one who is of lower status to discuss instructions given to him by one who is higher in status.
It highlights the etiquette that is to be observed when dealing with one who is older or of higher status, as Abu Bakr wanted to move back, because of the status of the Messenger of Allah (blessings and peace of Allah be upon him)..

717
It was narrated that al-Nu‘man ibn Bashir said: The Prophet (blessings and peace of Allah be upon him) said: “You should certainly straighten your rows, or Allah will cause dissent to occur among you (lit. will distort your faces).”.

Commentary : Islam is a religion of order and sublime aspirations, and it urges the Muslims to be united, helping and supporting one another; there is always fear that they may find themselves in situations where dissent and disputes could arise in their gatherings. The best places for the Muslims to gather is attending prayers in congregation in the mosques.
In this hadith, al-Nu‘man ibn Bashir (may Allah be pleased with him) tells of the Prophet’s instruction to the people to straighten their rows, as he said: “You should certainly straighten your rows.” What is meant is that the people standing in the rows should all stand in one straight line. It also means filling any gaps in the row. “or Allah will cause dissent to occur among you” that is, if you do not straighten the rows, Allah will cause dissent to occur among you. Thus He made a connection between not straightening the rows and the occurrence of dissent and division. This is a warning to those who do not straighten their rows of a punishment that matches their sin, because they differed when they failed to stand in a straight line. What is meant by dissent is the occurrence of enmity, rancour and division among them, because failing to straighten their rows is a visible difference, and visible differences lead to differences in their hearts. Or what is meant is having different aims and goals, in which case the hadith means that Allah will make each of you have different goals. This is because having similar aims and goals in the heart will be reflected in visible harmony and straightening of the rows. But when the rows are not straight, it is indicative of the people having different aims in their hearts. So if the rows continue to be ragged and no attention is paid to that, Allah will soon cause differences to occur in their aims and goals.
It was also said that the meaning of the word translated here as dissent or division refers to distortion of the face in a literal sense, moving it to the back of the head. This is similar to the warning issued to the one who raises his head before the imam does, that Allah may turn his head into the head of a donkey.
One of the reasons for straightening the row is that it leads to a good appearance and good performance of prayer, for being straight and proper is something that is required both outwardly and inwardly. Another reason is so that the Shaytan will not come in between their rows and spoil their prayer with his whispers. Yet another reason is that straightening the rows gives them more space so that they can all pray together even if their number is great; if they consolidate their rows, their mosque will be able to accommodate all of them, but if they do not do that, it will feel too crowded..

722
It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “The imam has only been appointed to be followed, so do not differ from him. When he bows, then bow; when he says ‘Sami‘a Allahu liman hamidah (Allah hears those who praise Him),’ then say ‘Rabbana laka al-hamd (our Lord, to You be praise)’; when he prostrates, then prostrate; and if he prays sitting, then pray sitting, all of you. Straighten the rows when praying, for straightening the rows is part of praying properly.”.

Commentary : There are rules and regulations for offering the prayer in congregation, that the Muslim should pay attention to and learn. One of the most important of these rules is following the imam properly.
In this hadith, the Prophet (blessings and peace of Allah be upon him) explains that the imam is only appointed to be followed, so the one who is praying behind the imam should follow his actions in prayer. Therefore the Prophet (blessings and peace of Allah be upon him) forbade those who are praying behind an imam to differ from the imam, which means doing the actions of prayer before him, or being too slow in following him, because differing from the imam means that one is no longer regarded as following him. Then the Messenger of Allah (blessings and peace of Allah be upon him) began to explain in detail, after speaking in general terms, how one should follow the imam. Hence he said: “When he bows, then bow.” The word fa, translated here as “then”, indicates that these actions should be done straight after the imam does them, and that the one who is praying behind the imam should not do them before the imam; rather every action that the one who is praying behind the imam does should be done after the imam does it. When the imam says after bowing, Sami‘a Allahu liman hamidah (Allah hears those who praise Him), then say Rabbana laka al-hamd (our Lord, to You be praise); what is meant is: O our Lord, to You be all praise. This is one of the greatest expressions of supplication and gratitude to Allah (may He be glorified and exalted). Based on that, it is sufficient for the one who is praying behind an imam to say the tahmid (Rabbana laka al-hamd) and not the tasmi‘ (Sami‘a Allahu liman hamidah) when rising from bowing. When the imam prostrates, then prostrate straight after he prostrates. And if he prays sitting, then pray sitting, all of you, for following the imam also means praying sitting if the imam prays sitting. Then the Messenger of Allah (blessings and peace of Allah be upon him) enjoined straightening the rows when praying, meaning that the people should stand in a straight line. This meaning also includes filling the gaps in the rows; the Prophet (blessings and peace of Allah be upon him) gave the reason for this command as being that making the rows straight is part of praying properly.
This hadith instructs the worshipper to follow the imam, and not do anything before he does it, or do something different to what he is doing. It also instructs the worshippers to straighten the rows when offering a congregational prayer..

723
It was narrated from Anas ibn Malik, that the Prophet (blessings and peace of Allah be upon him) said: “Straighten your rows, for straightening the rows is part of establishing prayer.”.

Commentary : Islam is a religion of order and sublime aspirations, and it urges the Muslims to be united, helping and supporting one another; there is always fear that they may find themselves in situations where dissent and disputes could arise in their gatherings. The best places for the Muslims to gather is attending prayers in congregation in the mosques.
In this hadith, the Prophet (blessings and peace of Allah be upon him) instructs the worshippers to make the rows straight, and he gives the reason for that: “for straightening the rows is part of establishing prayer.” In other words, it is part of perfecting the prayer and doing it properly. What is meant by straightening the rows is that the people standing in the row should form a straight line. In al-Sahihayn it is narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Straightening the rows is part of praying properly”; that is, straightening the rows is more helpful in protecting the prayer from any shortcoming in its obligatory and recommended parts. This will complete the reward for prayer, and that reward is for the one who is keen to complete the row and make it straight.
The scholars have mentioned several reasons regarding the wisdom behind straightening the rows, including the following: that it leads to a good appearance and good performance of prayer, for being straight and proper is something that is required both outwardly and inwardly. Another reason is so that the Shaytan will not come in between their rows and spoil their prayer with his whispers. Yet another reason is that straightening the rows gives them more space so that they can all pray together even if their number is great; if they consolidate their rows, their mosque will be able to accommodate all of them, but if they do not do that, it will feel too crowded. .

724
It was narrated from Bushayr ibn Yasar al-Ansari, from Anas ibn Malik, that he came to Madinah and it was said to him: What do you find different that has changed since the time of the Messenger of Allah (blessings and peace of Allah be upon him)? He said: I do not find anything that has changed except that you do not straighten the rows..

Commentary : The Sahabah (may Allah be pleased with them) and those who came after them, the Tabi‘in, were the keenest of people to follow the example of the Messenger of Allah (blessings and peace of Allah be upon him) and walk in his footsteps, and to adhere to that until death. The Tabi‘in used to ask the companions of the Prophet (blessings and peace of Allah be upon him) to teach them what they knew, and if they erred, the Sahabah (may Allah be pleased with them) would correct them.
In this hadith, it is narrated that when Anas ibn Malik (may Allah be pleased with him) returned to Madinah from Basra, the people asked him: What do you find different that has changed since the time of the Messenger of Allah (blessings and peace of Allah be upon him)? This question reflects their great keenness to follow the Messenger of Allah (blessings and peace of Allah be upon him, and shows that they were very cautious in avoiding going against that. In this manner, they were striving to avoid going against the commands of the Prophet (blessings and peace of Allah be upon him). Anas (may Allah be pleased with him) replied that nothing had changed, except that they did not straighten their rows. This indicates that straightening the rows was something that was well-known at the time of the Prophet (blessings and peace of Allah be upon him) and that the people changed that after he was gone.
The scholars have mentioned several reasons regarding the wisdom behind straightening the rows, including the following: that it leads to a good appearance and good performance of prayer, for being straight and proper is something that is required both outwardly and inwardly. Another reason is so that the Shaytan will not come in between their rows and spoil their prayer with his whispers. Yet another reason is that straightening the rows gives them more space so that they can all pray together even if their number is great; if they consolidate their rows, their mosque will be able to accommodate all of them, but if they do not do that, it will feel too crowded..

725
It was narrated from Anas ibn Malik, that the Prophet (blessings and peace of Allah be upon him) said: “Straighten your rows, for I can see you behind my back.” One of us would make his shoulder touch the shoulder of the person next to him, and make his foot touch his foot..

Commentary : The Sahabah (may Allah be pleased with them) would hasten to comply with the instructions of the Prophet (blessings and peace of Allah be upon him), and they would strive hard to do things as the Messenger of Allah (blessings and peace of Allah be upon him) enjoined them, and to teach this to those who came after them, especially with regard to prayer, which is the foundation of faith.
In this hadith, the Messenger of Allah (blessings and peace of Allah be upon him) instructed his companions (may Allah be pleased with them) to straighten their rows, which means that the people standing in the row should make it a straight and even line, with no one standing out. It also means filling the gaps that may appear in the row. The Messenger of Allah (blessings and peace of Allah be upon him) explained the reason for this instruction by telling them about one of his miracles, as he said: “for I can see you behind my back.” What is meant is: I only instruct you to do that because I am aware that you are falling short in this regard, because I can see you behind me. It may be that he said this to encourage the weak to straighten their rows, because they did not straighten their rows properly as they thought that he could not see them; that is because many of the weak pay more attention when they are watched than when they are not watched. It may be that some of the hypocrites did not pay attention to straightening the rows, so this was said to them in order to make them pay attention and not cause the rows to be ragged.
What is meant by seeing in the Prophet’s words “for I can see you behind my back” is to be understood as it appears to be, and that he was able to see them in the true sense of the word, which was something extraordinary that was unique to the Prophet (blessings and peace of Allah be upon him); this was one of his miracles.
Then Anas ibn Malik (may Allah be pleased with him) – the narrator of the hadith – explained how they complied with the instruction of the Messenger of Allah (blessings and peace of Allah be upon him) to straighten their rows: each of them would make his shoulder touch the shoulder of the person next to him – the word translated here as shoulder refers to where the top of the arm meets the torso. And each of them would make his foot touch the foot of the person next to him, so as to ensure that the row would be straight, in fulfilment of the command of the Prophet (blessings and peace of Allah be upon him).
In this hadith, we see the command to straighten the rows and make them look good whilst praying, and the command to the imam to make sure that the people do that; the people themselves should also make sure that they are doing that.
It indicates that it is permissible to speak between the iqamah and the prayer. .

728
It was narrated that Ibn ‘Abbas (may Allah be pleased with him) said: One night I stood to pray on the left of the Prophet (blessings and peace of Allah be upon him). He took hold of my hand – or my arm – and made me stand on his right, and gestured with his hand to tell me to pass behind him..

Commentary : The Sahabah (may Allah be pleased with them) were highly motivated and keen to do good. As they (may Allah be pleased with them) were so highly motivated, they were extremely keen to be close to the Messenger of Allah (blessings and peace of Allah be upon him) and to do acts of worship, whether obligatory or supererogatory, as he did them. The Messenger of Allah (blessings and peace of Allah be upon him) encouraged them to do that, and would correct any mistakes that they might make.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that one night he got up to pray with the Prophet (blessings and peace of Allah be upon him) and stood on his left. The Prophet (blessings and peace of Allah be upon him) took hold of his hand or his arm – the word translated here as “arm” refers to the upper arm – and made him stand on his right. He (blessings and peace of Allah be upon him) gestured to him that he should pass behind him, not in front of him. In this way, the Messenger of Allah (blessings and peace of Allah be upon him) indicated that the right-hand side is nobler and better; hence if only one person is following an imam in prayer, he should stand on his right.
This hadith indicates that it is more appropriate for the one who is following an imam in prayer to stand on the right of the imam.
It also indicates that it is prohibited to pass directly in front of one who is praying. .

729
It was narrated that ‘A’ishah said: The Messenger of Allah (blessings and peace of Allah be upon him) was praying one night in his small enclosure, the walls of which were low. The people could see the figure of the Prophet (blessings and peace of Allah be upon him), so some of them started to follow him in his prayer, and the following morning they spoke about that. On the following night, he prayed qiyam [voluntary prayers at night] again, and some of the people followed him in his prayer again. They did this for two or three nights, then after that, the Messenger of Allah (blessings and peace of Allah be upon him) stayed home, and did not come out. The following morning, the people spoke about that, and he said: “I was afraid that praying at night would be made obligatory for you.”.

Commentary : The Messenger of Allah (blessings and peace of Allah be upon him) was compassionate towards his ummah, and one of the signs of his compassion was that sometimes he would refrain from doing some non-obligatory actions, lest they be made obligatory. This was because his companions (may Allah be pleased with them) loved to follow his example, and they would hasten to do what he did.
In this hadith, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) narrates that the Prophet (blessings and peace of Allah be upon him) was praying one night in his small enclosure (hujrah), which was a space that the Messenger of Allah (blessings and peace of Allah be upon him) had taken in the mosque in which to pray. In another report narrated by al-Bukhari from ‘A’ishah (may Allah be pleased with her), it says that the Prophet (blessings and peace of Allah be upon him) had a reed mat that he used to spread out by day and set up at night to make a small enclosure, and some people came and stood behind him [to follow his prayer]. This is what is meant by the word hujrah (translated here as small enclosure); it does not refer to the apartment (hujrah) of ‘A’ishah or the apartments of his other wives, in which he and his family lived. The apartments of the wives of the Prophet (blessings and peace of Allah be upon him) had walls that served as screens, so that whoever was outside could not see anyone who was inside.
The prayer that the Messenger of Allah (blessings and peace of Allah be upon him) was praying later came to be known as Tarawih prayer. The Mother of the Believers ‘A’ishah (may Allah be pleased with her) stated in another report that that was in Ramadan, and she described the walls of the small enclosure in which he was praying as being low and being made of reeds. The people saw the figure of the Prophet (blessings and peace of Allah be upon him), meaning that they saw his outline or form from afar as he was praying. That happened at night, so they could not see anything of him (blessings and peace of Allah be upon him) except his form or outline in the dark, and they stood behind him (blessings and peace of Allah be upon him), following him in his prayer. News of that spread among the Muslims, and the same thing happened on the following two or three nights, and the number of those praying behind him increased. When the Prophet (blessings and peace of Allah be upon him) saw how keen they were and that they were gathering behind him for the supererogatory prayer, he stopped doing it. The people mentioned that to him and asked him why he had stopped doing it, so he (blessings and peace of Allah be upon him) explained to them that the reason for that was that he was afraid that this prayer would be made obligatory upon them. That is because the ummah is enjoined to follow the example of the Prophet (blessings and peace of Allah be upon him), and as qiyam al-layl was obligatory for him but not for his ummah, he was worried that if he kept coming out to them and they kept praying behind him, Allah might enjoin it on them as He had enjoined it on him, because in principle the Prophet (blessings and peace of Allah be upon him) and his ummah should be equal with regard to issues of worship. Or it may be that he feared that if they persisted in it, they might then grow weak and be unable to continue doing it, so they would give it up, and thus they would be regarded as having given up following the Prophet (blessings and peace of Allah be upon him).
This hadith indicates that it is permissible to follow in prayer someone who did not intend to act as an imam and lead that prayer.
It indicates that it is permissible to offer supererogatory prayer in congregation.
It also highlights the compassion that the Prophet (blessings and peace of Allah be upon him) showed to his ummah. .

731
It was narrated from Zayd ibn Thabit that the Messenger of Allah (blessings and peace of Allah be upon him) set up a small enclosure – he said: I think he said that it was made of reeds – in Ramadan, and prayed in it for a few nights. Some of his companions followed his prayer, and when he became aware that they were there, he stopped doing that. Then he came out to them and said: “I realized what you were doing. O people, pray at home, for the best of prayer is a prayer that a man offers in his house, except for the obligatory prayer.”.

Commentary : The Sahabah (may Allah be pleased with them) were highly motivated in doing acts of worship and hastening to do good. As a result of their high motivation, they were extremely keen to be close to the Messenger of Allah (blessings and peace of Allah be upon him) and to do acts of worship, whether obligatory or supererogatory, as he did them. The Messenger of Allah (blessings and peace of Allah be upon him) encouraged them to do that and would direct them to that which is best.
In this hadith, Zayd ibn Thabit (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) set up a small enclosure in his mosque, as a barrier to conceal him from the people; this small enclosure was made from a reed mat (hujrah) that surrounded and marked that spot. The word hujrah (translated here as small enclosure) does not refer to the apartment (hujrah) of ‘A’ishah or the apartments of his other wives (may Allah be pleased with them), in which he and his family lived. The apartments of the wives of the Prophet (blessings and peace of Allah be upon him) had walls that served as screens, so that whoever was outside could not see anyone who was inside. Rather what is meant is that during Ramadan, the Prophet (blessings and peace of Allah be upon him) marked off a spot that was enclosed with a reed mat, to conceal him, making the mat like a small enclosure (hujrah) in which he could offer the voluntary prayers without anyone passing directly in front of him, so that he would be able to focus with humility and without distractions. This is something that is prescribed and permissible, if it will not inconvenience other worshippers and the like.
The Prophet (blessings and peace of Allah be upon him) prayed qiyam al-layl in this small enclosure during Ramadan; this is what later came to be known as Tarawih prayer. The people began to gather and follow his prayer, emulating him. When he saw them doing that, he stopped doing it and did not come out to them; he stopped praying qiyam in the mosque in this small enclosure. Then he said: I realize how keen you are to pray qiyam with me. According to a report narrated from ‘A’ishah (may Allah be pleased with her) by al-Bukhari, he (blessings and peace of Allah be upon him) explained to them that the reason why he had stopped praying qiyam, even though he was aware of how keen they were to do it, was the fact that he feared that this prayer would be made obligatory for them. Then he said, “O people, pray at home, for the best of prayer is a prayer that a man offers in his house, except for the obligatory prayer.” This clearly indicates that the best with regard to supererogatory prayers is to pray them at home. This is general in meaning and applies to all supererogatory and Sunnah prayers, except those supererogatory prayers which are symbols of Islam, such as the Eid prayer, eclipse prayer, and prayer for rain (istisqa’), as well as those which are connected to the mosque, such as the two rak‘ahs to greet the mosque (tahiyyat al-masjid).
If someone were to say that the Messenger of Allah (blessings and peace of Allah be upon him) offered supererogatory prayers in the mosque, which would imply that he was not doing that which is more appropriate, the response to this is that he (blessings and peace of Allah be upon him) offered those prayers in the mosque in order to teach people and to show that it is permissible to pray supererogatory  prayers in the mosque. If the Prophet (blessings and peace of Allah be upon him) did something in order to teach the people, this was better in his case, even though in the case of others it is not the most appropriate option. The Prophet (blessings and peace of Allah be upon him) urged the people to offer supererogatory prayers at home, because this is easier and further removed from showing off, and because it is a means of bringing blessing (barakah) to the house so that mercy will descend upon the house and the Shaytan will be scared away.
This hadith indicates that it is permissible to follow in prayer someone who did not intend to act as an imam and lead that prayer.
It indicates that it is permissible to offer supererogatory prayer in congregation.
It indicates that supererogatory prayer offered at home is better than that which is offered in the mosque.
It also highlights the compassion that the Prophet (blessings and peace of Allah be upon him) showed to his ummah..

735
It was narrated from ‘Abdullah ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) used to raise his hands level with his shoulders when he began to pray and when he said takbir before bowing. When he raised his head from bowing, he also raised his hands and said, “Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd (Allah hears those who praise Him, our Lord to You be praise).” And he did not do that when he prostrated..

Commentary : The manner in which the prayer is to be done is limited to what is narrated in the religious texts, as the Messenger of Allah (blessings and peace of Allah be upon him) explained it to his ummah in word and deed.  The Sahabah (may Allah be pleased with them) were keen to learn the precise details of the Prophet’s actions, in prayer and otherwise, and to transmit that to those who came after them.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates the points at which the Prophet (blessings and peace of Allah be upon him) used to raise his hands when saying takbir in the prayer. He says: he (blessings and peace of Allah be upon him) used to raise his hands level with his shoulders – and according to a report narrated by Malik ibn al-Huwayrith in al-Sahihayn, when the Messenger of Allah (blessings and peace of Allah be upon him)  said takbir, he would raise his hands level with his ears. This report indicates that it is also permissible to raise the hands level with the ears.
The Messenger of Allah (blessings and peace of Allah be upon him) used to raise his hands at the beginning of the prayer, when saying the opening takbir (takbirat al-ihram), making them level with his shoulders, completely in line with them. And he (blessings and peace of Allah be upon him) also raised his hands when saying takbir before bowing, and he would raise his hands when he lifted his head from bowing and said, “Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd (Allah hears those who praise Him, our Lord to You be praise).” But he did not do that when he prostrated; in other words, he did not raise his hands when beginning to prostrate, or when rising from prostration. Another of the points at which the Messenger of Allah (blessings and peace of Allah be upon him) used to raise his hands was when getting up after the first tashahhud, as is mentioned in the hadith of Abu Humayd al-Sa‘idi, which is narrated by Abu Dawud and others..

740
It was narrated from Abu Hazim, that Sahl ibn Sa‘d said: The people were instructed that a man should place his right hand on his left forearm when praying. Abu Hazim said: I do not think but that he attributed this to the Prophet (blessings and peace of Allah be upon him). .

Commentary : The Sahabah (may Allah be pleased with them) were the keenest of people to learn about their religion from the Prophet (blessings and peace of Allah be upon him) and to transmit what they learned to the Muslims who came after them. Prayer was foremost among the things that they wanted to learn and transmit, and it was their top priority.
In this hadith, Sahl ibn Sa‘d al-Sa‘idi (may Allah be pleased with him) describes how the hands are to be placed when praying. He said: The people were instructed that a man should place his right hand on his left forearm when praying. What is meant by his saying that they were instructed is that the one who instructed them to do this was the Prophet (blessings and peace of Allah be upon him). Hence the Tabi‘i  Abu Hazim Salamah ibn Dinar al-A‘raj said: I do not think but that Sahl ibn Sa‘d (may Allah be pleased with him) attributed this to the Prophet (blessings and peace of Allah be upon him).
This hadith does not explain precisely where the hand is to be placed on the forearm. But it was narrated from the Prophet (blessings and peace of Allah be upon him) in many reports that he used to place the palm of his right hand on the back of his left hand, wrist and forearm when praying, as is mentioned in the hadith of Wa’il ibn Hujr (may Allah be pleased with him) that was narrated by Abu Dawud. The wrist is the joint between the forearm and the hand. This is what the Sahabah (may Allah be pleased with the m) used to do.
This hadith explains where the hands are to be placed when reciting Qur’an whilst standing in prayer..

743
It was narrated from Anas ibn Malik that the Prophet (blessings and peace of Allah be upon him), Abu Bakr and ‘Umar (may Allah be pleased with them) used to begin their prayer with {Al-hamdu Lillahi Rabbi l-‘Alamin ([All] praise is [due] to Allah , Lord of the worlds)} [al-Fatihah 1:2]..

Commentary : The Sahabah (may Allah be pleased with them) were the keenest of people to learn about their religion from the Prophet (blessings and peace of Allah be upon him) and to transmit what they learned to the Muslims who came after them. Prayer was foremost among the things that they wanted to learn and transmit, and it was their top priority.
In this hadith, Anas ibn Malik (may Allah be pleased with him) tells us that the Prophet (blessings and peace of Allah be upon him), Abu Bakr (may Allah be pleased with him), and ‘Umar ibn al-Khattab (may Allah be pleased with him) after him, used to begin their prayer with {Al-hamdu Lillahi Rabbi l-‘Alamin} [al-Fatihah 1:2]. What is meant is that they did not recite the Basmalah (“Bismillah il-Rahman il-Rahim”) out loud. The first thing that could be heard of their recitation was the verse, {Al-hamdu Lillahi Rabbi l-‘Alamin}. This does not mean that they did not recite the opening supplication (du‘a’ al-istiftah) or words seeking refuge with Allah (isti‘adhah) at the beginning of the prayer, or recite the Basmalah quietly. Rather what is meant is that the first thing that they recited out loud after the takbir was {Al-hamdu Lillahi Rabbi l-‘Alamin}.
This hadith indicates that one should not recite the Basmalah at the beginning of Surat al-Fatihah out loud. .

744
It was narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) used to pause between the takbir and recitation – I think he said: for a little while. I said: May my father and mother be sacrificed for you, O Messenger of Allah. When you are quiet between the takbir and recitation, what do you say? He said: “I say: Allahumma ba‘id bayni wa bayna khatayaya kama ba‘adta bayn al-mashriqi wa’l-maghrib. Allahumma naqqini min al-khataya kama yunaqqa al-thawb al-abyad min al-danas. Allaahumma’ghsil khatayaya bi’l-ma’i wa’l-thalji wa’l-barad (O Allah, separate me (far) from my sins as You have separated (far) the east from the west. O Allah, cleanse me of sins as a white garment is cleansed of dirt. O Allah, wash away my sins with water, snow and hail).’”.

Commentary : The manner in which the prayer is to be done is limited to what is narrated in the religious texts, as the Messenger of Allah (blessings and peace of Allah be upon him) explained to his ummah in word and deed.  The Sahabah (may Allah be pleased with them) were keen to learn the precise details of the Prophet’s actions, in prayer and otherwise, and they transmitted that to us.
This hadith mentions the opening supplication that the Prophet (blessings and peace of Allah be upon him) used to recite after the opening takbir, and he began his prayer with it. Abu Hurayrah (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) used to keep quiet for a little while, because he was saying the opening supplication at that time. Abu Hurayrah (may Allah be pleased with him) asked him: May my father and mother be sacrificed for you, O Messenger of Allah, what do you say during this period when you are quiet? The Messenger of Allah (blessings and peace of Allah be upon him) told him about the opening supplication, and that he began the supplication by saying, “O Allah, separate me (far) from my sins as You have separated (far) the east from the west,” so if it is decreed that I should sin, make the distance between me and the sin as great as the distance that You have created between the east and the west. This applies if what is meant by sin is future sins. However, if what is meant by sin is past sins, then what is meant by separating is erasing and forgiving the sins. The analogy here is that just as the meeting of the east and west is impossible, he wants his approaching sin to be as impossible as the meeting of the east and the west.
Then the Prophet (blessings and peace of Allah be upon him) said: “O Allah, cleanse me of my sins as a white garment is cleansed of dirt.” What this means is: O Allah, purify me of my sins as a white garment is purified from dirt. He only gave this likeness because dirt is more visible on a white garment than a garment of any other colour, and by the same token, the effect of washing is more visible on a white garment than on one of any other colour.
Then the Prophet (blessings and peace of Allah be upon him) said: “O Allah, wash away my sins with water, snow and hail,” meaning: O Allah, purify me of any sin I commit with all means of purification, such as water, snow and hail. This does not refer only to the things that are mentioned here; rather the point was to emphasize thorough cleansing and erasing of sins.
In this supplication, the Prophet (blessings and peace of Allah be upon him) prayed for forgiveness from his sins, even though his previous and future sins had been forgiven; he offered this supplication by way of gratitude to Allah (may He be glorified and exalted) and teaching his ummah.
There are other opening supplications that may be recited when beginning the prayer, including that which was narrated by Abu Dawud in al-Sunan from ‘A’ishah (may Allah be pleased with her) who said: When the Messenger of Allah (blessings and peace of Allah be upon him) began to pray, he said: “Subhanak Allahumma wa bi hamdika wa tabarak asmuka wa ta‘ala jadduka wa la ilaha ghayruk (Glory and praise be to You, O Allah, blessed be Your name and exalted be Your majesty. There is no god besides You).” Something similar was narrated from ‘Umar ibn al-Khattab (may Allah be pleased with him) in Sahih Muslim.
Another supplication was mentioned in a report narrated by al-Bayhaqi from Jabir (may Allah be pleased with him), that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Subhanak Allahumma wa bi hamdika wa tabarak asmuka wa ta‘ala jadduka wa la ilaha ghayruk.  Wajjahtu wajhiya lilladhi fatara al-samawati wa’l-arda hanifan wa ma ana min al-mushrikin. Inna salati wa nusuki wa mahyaya wa mamati Lillahi Rabb il-‘alamin  (Glory and praise be to You, O Allah, blessed be Your name and exalted be Your majesty. There is no god besides You. Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah. Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds).” And there are other supplications.
The best is to learn the opening supplications that have been soundly narrated from the Messenger of Allah (blessings and peace of Allah be upon him) and to alternate between the ones that he recited in prayer, so that you will be doing all of the sunnahs in that regard, and reviving the Sunnah. Moreover, this helps the heart to focus more, because if a person persists only in one thing, it becomes a habit (and he may say the words without reflecting on the meaning).
This hadith indicates that the opening supplication should be recited quietly. .

748
It was narrated that ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) said: The sun was eclipsed at the time of the Messenger of Allah (blessings and peace of Allah be upon him), and they said: O Messenger of Allah, we saw you reaching out for something when you were standing, then we saw you retreating. He said: “I was shown Paradise, and I reached out to take a bunch (of grapes) from it. If I had taken it, you would have eaten from it for as long as this world remains.”.

Commentary : Allah (may He be glorified and exalted) created Paradise and Hell, with a certain nature that is known to Him (may He be glorified and exalted). Allah (may He be exalted) lifted the barrier for the Prophet (blessings and peace of Allah be upon him) and caused him to see Paradise and Hell, and He shortened the distance between them so that he was able to see both of them.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that the sun was eclipsed at the time of the Messenger of Allah (blessings and peace of Allah be upon him). In another report, it is narrated that this occurred on the day when his son Ibrahim died. When the sun is eclipsed, its light disappears. In Arabic, a solar eclipse is usually referred to as kusuf and a lunar eclipse is usually referred to as khusuf, but the terms may be used interchangeably. This is what we see in this report (in which khusuf is used to refer to the sun). The Prophet (blessings and peace of Allah be upon him) stood and led the people in prayer; this prayer is described in other reports, such as that which was narrated by al-Bukhari from Asma’ bint Abi Bakr al-Siddiq (may Allah be pleased with her), in which it says that the Prophet (blessings and peace of Allah be upon him) offered the eclipse prayer. He stood and made his standing lengthy, then he bowed and made his bowing lengthy, then he stood up and made his standing lengthy, then he bowed and made his bowing lengthy, then he rose from bowing, then he prostrated and made his prostration lengthy, then he rose from prostration, then he prostrated and made his prostration lengthy. Then he stood and made his standing lengthy, then he bowed and made his bowing lengthy, then he stood up and made his standing lengthy, then he bowed and made his bowing lengthy, then he rose from bowing, then he prostrated and made his prostration lengthy, then he rose from prostration, then he prostrated and made his prostration lengthy, then he finished his prayer. This was two rak‘ahs of non-obligatory prayer, which differed from all other prayers in that it had two bowings and two recitations [in each rak‘ah]. The Sunnah is to make the recitation lengthy in the eclipse prayer.
During this prayer, it happened that the Messenger of Allah (blessings and peace of Allah be upon him) reached out, as if he wanted to take something, then he moved backwards. When he (blessings and peace of Allah be upon him) finished his prayer, his companions (may Allah be pleased with them) asked him about that, saying to him: We saw you reaching out to take something, then we saw you retreating; in other words, we saw you wanting to take something, then you moved backwards. The Prophet (blessings and peace of Allah be upon him) told them that he had seen Paradise, and Allah had showed him some of its delights; he wanted to take a bunch (of grapes) from it, but he stepped back and did not do that. And he told them that if he had got it for them, they would have eaten from it so long as this world remains. But he did not take it, because the food of Paradise lasts forever and is not subject to change, and it is not possible to eat in this world anything except that which is subject to change and vanish, because Allah created it to have an end, so there can be nothing in this world that is meant to be eternal.
This hadith indicates that it is prescribed to offer the eclipse prayer, and describes how it is to be done.
It also indicates that Paradise and Hell have already been created and exist at present, in a manner that is known only to Allah (may He be glorified and exalted)..

973
‘Ā’ishah reported: When Sa‘d ibn Abi Waqqās died, the wives of the Prophet (may Allah's peace and blessings be upon him) sent a message to bring his bier into the mosque so that they should offer prayer over him, which they did. It was placed in front of their rooms, and they offered prayer over him. It was brought out of the Door of Funerals, which was towards the side of Maqā‘id, and news reached them that the people criticized that, saying: It is not appropriate for a bier to be taken into the mosque! This was conveyed to ‘Ā’ishah, and she said: "How quick people are in criticizing what they have no knowledge about! They criticized us that a bier should be brought into the mosque, whereas the Messenger of Allah (may Allah's peace and blessings be upon him) did not offer prayer over Suhayl ibn Baydā’ except deep inside the mosque.".

Commentary : The Companions (may Allah be pleased with them) were the keenest among people on following the Sunnah of the Messenger of Allah (may Allah's peace and blessings be upon him), and they would probably correct one another when it came to unclear matters or confusing to them.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) says when the Companion Sa‘d ibn Abi Waqqās (may Allah be pleased with him) died, and he passed away in his palace in the region of Al-‘Aqīq, ten miles away from Madīnah, in 55 A.H., according to the famous view, and he was carried on the shoulders of men so as to be buried in the Baqī‘, the graveyard of the people of Madīnah, which happened during the caliphate of Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him), and Marawān ibn Al-Hakam was the then-governor of Madīnah. The Prophet's wives sent word to those who were carrying him and asked them to bring the bier - in reference to the deceased person - to the Prophet's Mosque so that the Mothers of the Believers, the Prophet's wives, could offer prayer over him. In a version by Muslim, it was ‘Ā’ishah (may Allah be pleased with her) who asked for that. The bier was brought into the mosque and placed in front of the rooms of the Mothers of the Believers, who offered the funeral prayer over him. After the prayer was finished, he was taken out of the Door of Funerals, i.e., the door of the mosque that was prepared for the passing of funerals; or because the funerals would often pass through this door - given its closeness to the direction of the Baqī‘ - it was called as such. It was located near "the Maqā‘id", which was situated behind the eastern wall of the Prophet's Mosque, east of the noble chamber, where the Imām would stand up to offer the funeral prayer, the Prophet's grave would lay to his right. It was said: "The Maqā‘id" is a place at the door of the mosque reserved for sitting for the fulfillment of needs, performing ablution, and taking rest. And it was said: It was a stone near the house of ‘Uthmān (may Allah be pleased with him) upon which he used to sit. It was also said: It was stairs. News reached ‘Ā’ishah (may Allah be pleased with her) that the people criticized the entry of the bier into the mosque for the funeral prayer. That is because they would usually offer the funeral prayer outside the mosque, in an open space. Thereupon, ‘Ā’ishah said in wonder: "How quickly people are criticizing what they have no knowledge about!" i.e., how quickly they forgot the Sunnah. It was said: How quick they are in maligning and finding faults. It was also said: How quick they are in denying what they do not know, namely the ruling on bringing the bier into the mosque. Therefore, they criticized us for bringing the bier into the mosque. Then, ‘Ā’ishah (may Allah be pleased with her) cited the Prophet's action as evidence, saying: "Whereas the Messenger of Allah (may Allah's peace and blessings be upon him) did not offer prayer for Suhayl ibn Baydā,’" i.e., for his funeral. Suhayl (may Allah be pleased with him) was one of those who engaged in the two immigrations—to Abyssinia and Madinah—and he participated in the battles of Badr and ’Uhud. He (may Allah be pleased with him) died after the Messenger of Allah (may Allah's peace and blessings be upon him) returned from the battle of Tabuk, 9 A.H. "except deep inside the mosque" and within it. This proves that the Prophet (may Allah's peace and blessings be upon him) did offer the funeral prayer in the mosque, even if a few times, but this points to permissibility.
In the Hadīth: The merit of the knowledge of ‘Ā’ishah (may Allah be pleased with her)
And in it: Offering the funeral prayers inside the mosque and outside it
And in it: Offering the funeral prayer by women
And in it: The Sunnah should not be abandoned because some people deny it out of ignorance; rather, it should be demonstrated to the people and taught to those who are ignorant about it..

974
‘Ā’ishah reported, saying: "Should I not tell you about the Prophet (may Allah's peace and blessings be upon him) and me?" We said: 'Yes.' [In a version] from Muhammad ibn Qays ibn Makhramah ibn al-Muttalib that he said one day: "Should I not tell you about me and my mother?" He said: "We thought he meant his mother who gave birth to him." He said: "‘Ā’ishah said: 'Should I not tell you about me and the Messenger of Allah (may Allah's peace and blessings be upon him)?' We said: 'Yes.' She said: 'When it was my turn and the Prophet (may Allah's peace and blessings be upon him) was to spend the night with me, he turned and put down his mantle and took off his shoes and placed them near his feet. Then, he spread the end of his Izār (lower garment) on his bed and lay down until he thought that I had gone asleep. He took hold of his mantle slowly and put on his shoes slowly, and opened the door and went out and then closed it gently. I put on my head cover and my veil and tightened my Izār, and then went out following his steps until he reached the Baqī‘. He stood there for a long time. He then lifted his hands three times, and then returned and I also returned. He hastened his steps, and I also hastened my steps. He ran and I ran too. He came (to the house), and I also came (to the house). I, however, preceded him and entered (the house), and as I lay down in bed, he entered and said: 'What is the matter with you, O ‘Ā’ishah; you are out of breath and your abdomen is heightened?' I said: 'Nothing.' He said: 'Either you tell me or the Gentle and the All-Aware will inform me.' I said: 'O Messenger of Allah, may my father and mother be redeemed for you.' Then, I told him everything. He said: 'So, you were the darkness that I saw in front of me?' I said: 'Yes.' He struck me on the chest, and it was painful, and he then said: 'Did you think that Allah and His Messenger would be unfair to you?' I said: 'Whatever people conceal, Allah knows it. Yes.' He said: 'Jibrīl came to me when you saw me. He called me and he concealed it from you. I responded to his call, but I too concealed it from you, as he would never come to you while you are undressed. I thought that you had gone asleep, and I did not like to awaken you, fearing that you might be afraid of being left alone. Jibrīl said to me: 'Your Lord commands you to go to the inhabitants of the Baqī‘ and seek forgiveness for them.'’ I said: 'O Messenger of Allah, what should I say to them?' He said: 'Say: Peace be upon the inhabitants of this place among the believers and Muslims. May Allah have mercy upon those of us who went before and those who will go later, and we will join you, Allah Willing.’’”.

Commentary : The Prophet (may Allah's peace and blessings be upon him) was compassionate and merciful towards his Ummah. He used to supplicate for the Muslims while they were alive and dead, and he would teach those who asked what was beneficial to them. His wives (may Allah be pleased with them) were among the people with the most knowledge of his conditions at home.
In this Hadīth, the Tābi‘i Muhammad ibn Qays ibn Makhramah ibn al-Muttalib relates that he heard the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) narrate to the people one day about some situation between her and the Messenger of Allah (may Allah's peace and blessings be upon him). In an exciting manner, she said to those around her: "Should I not tell you about the Prophet (may Allah's peace and blessings be upon him) and me?" i.e., information related to the Prophet (may Allah's peace and blessings be upon him) and his Sunnah in his dwelling and house. People listened to her and replied in the affirmative that she should narrate to them, and in the same interesting manner in another version: Muhammad ibn Qays one day said to his companions: "Should I not tell you about me and my mother?" The people thought he meant his mother who had given birth to him. Yet, he meant our Prophet Muhammad (may Allah's peace and blessings be upon him) and the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her), as Allah Almighty says: {The Prophet has a greater claim over the believers than their own selves, and his wives are their mothers.} [Surat al-Ahzāb: 6] Then, he mentioned that she (may Allah be pleased with her) told him that when it was her night in which the Prophet (may Allah's peace and blessings be upon him) would stay with her, he turned to his bed in which he would lie down. It was said: He departed from the mosque after the ‘Ishā’ prayer and turned back to his bed, took off his clothing and shoes, and placed them near his legs so that he could put them on when he got up to leave. He spread his Izār - the garment that covers his lower body - over the bed and slept on it. The Prophet (may Allah's peace and blessings be upon him) lay down in bed to sleep, but he only remained in this state of lying down for as long as he thought that ‘Ā’ishah (may Allah be pleased with her) had lain down and slept. He took his garment gently and calmly, lest she might get up from her sleep. And he wore his shoes, also in a calm and gentle way. He opened the door, went out of the house, and closed the door calmly and gently, without making a sound. He did all that in a subdued and calm manner out of compassion toward her, lest he awaken her, and thus he would leave her awake, and she might feel solitude and loneliness in the darkness of night.
‘Ā’ishah (may Allah be pleased with him) sensed the departure of the Prophet (may Allah's peace and blessings be upon him) and she wore her garment from above her head, covered her head with a veil, and used her Izār as a cover whereby she concealed her face. Then, she went after the Prophet (may Allah's peace and blessings be upon him) to know where he was about to go. She found that he had left and headed towards the Baqī‘, the graveyard of the people of Madīnah located on the eastern side of the Prophet's Mosque. The Prophet (may Allah's peace and blessings be upon him) stood up in the Baqī‘ to supplicate for its people. He stood for a long time and then raised his hands supplicating for them three times. When a supplication is repeated, it is more likely to be accepted. After he had finished, the Prophet (may Allah's peace and blessings be upon him) left the Baqī‘ and headed home. ‘Ā’ishah (may Allah be pleased with her) left her place before she could be seen by the Prophet (may Allah's peace and blessings be upon him). The Prophet (may Allah's peace and blessings be upon him) quickened his steps, and so did ‘Ā’ishah (may Allah be pleased with her). He ran moderately at a pace faster than walking. So, ‘Ā’ishah (may Allah be pleased with her) jogged. Thereupon, he increased the intensity of his running, and ‘Ā’ishah (may Allah be pleased with her) increased the intensity of her running as well.
‘Ā’ishah (may Allah be pleased with her) reached there ahead of him and entered the house. Once she lay down in her sleeping place, the Prophet (may Allah's peace and blessings be upon him) entered after her. He asked her: "What is the matter with you, O ‘Ā’ishah?!" He called her name with a shortened form out of gentleness and cordiality. "you are out of breath," which happens to a person when he walks fast or talks in a nervous way. "and your abdomen is heightened?" What is the reason behind the disturbance of your body and your breathlessness? She informed him that there was nothing in her that caused that. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to her: "Either you tell me" about the reason for your disturbance and breathlessness, "or the Al-Latīf (the Gentle)," the Compassionate towards His servants "and the Al-Khabīr (the All-Aware)" the Knower of their conditions, apparent and hidden "will inform me" about the reason for your disturbance and breathlessness. ‘Ā’ishah (may Allah be pleased with her) replied: "O Messenger of Allah, may my father and mother be redeemed for you," may my parents be redeemed to protect you from any harm. She told him about the reason and that she walked after him to find out where he was going. Thereupon, the Prophet (may Allah's peace and blessings be upon him) understood and knew that she was the person he saw while returning. So, he said to her: "So, you were the darkness," i.e., the person that I saw in front of me when I returned from the Baqī‘? She said: Yes. So, the Prophet (may Allah's peace and blessings be upon him) pushed her hard, or struck her on her chest with his fist, causing pain to her. Then, he said to her: "Did you think that Allah and His Messenger would be unfair to you?" i.e., that Allah and His Messenger would wrong you. The meaning: Did you think that I have wronged you by giving you your day and turning to someone else? The mention of Allah is a preparation and prelude for the mention of His Messenger. He is not meant by the word 'unfairness'. His mention affords respect to the Messenger and indicates that the Messenger would not do anything without permission from Allah Almighty.
Confirming the Prophet's statement, ‘Ā’ishah (may Allah be pleased with her) said: "Whatever people conceal," i.e., anything a person conceals and hides from others, "Allah knows it," for He is the One Who knows the innermost thoughts. This seems to be an acknowledgment by her of this thinking.
Then, the Prophet (may Allah's peace and blessings be upon him) informed her about the reality of what he did and his leaving at that time, namely that Jibrīl (peace be upon him), the angel in charge of the revelation, came to him when ‘Ā’ishah (may Allah be pleased with her) saw the Prophet (may Allah's peace and blessings be upon him) get up from his bed. So, Jibrīl (peace be upon him) called out to him from outside the room and hid his call from ‘Ā’ishah (may Allah be pleased with her) so that she would not hear it. The Prophet (may Allah's peace and blessings be upon him) answered him and responded to his call and hid his response from ‘Ā’ishah (may Allah be pleased with her). Then, he clarified to her the reason for this concealment, saying that Jibrīl (peace be upon him) called out to him from outside the room because he would not enter the room of ‘Ā’ishah (may Allah be pleased with her) when she was undressed. Also, the Prophet (may Allah's peace and blessings be upon him) told her that upon leaving, he thought that she had slept; so, he disliked awakening her and feared she might feel gloomy if he had left her awake alone in the darkness of the night.
Then, when he went out to Jibrīl (peace be upon him), he said to him: "Your Lord commands you to go to the dwellers of the Baqī‘ graveyard and seek forgiveness for them," i.e., supplicate and ask Allah Almighty to forgive their sins. Whereupon, ‘Ā’ishah (may Allah be pleased with her) asked: "'O Messenger of Allah, what should I say to them" if I want to visit them? This applies to the people of the graves in general. In other words: What dhikr and supplication should I say when I visit the graves? So, the Prophet (may Allah's peace and blessings be upon him) taught her to say: "Peace be upon the dwellers of these dwellings among the believers and Muslims;" the Prophet (may Allah's peace and blessings be upon him) called the place of the graves a dwelling and dwellings, for they are gathered therein like the living people in houses. "May Allah have mercy upon those of us who went before," i.e., those who died before us. "of us," the community of believers. "and those who will go later," i.e., those who will die later, after us. "and we will join you, Allah willing," in dying while being Muslims. His statement "Allah willing" does not denote doubt; rather, it was for seeking blessing and complying with Allah's command to him: {And never say about anything, “I will surely do this tomorrow*," without adding: "if Allah wills"} to the rest of the verse. [Surat al-Kahf: 23-24]
In the Hadīth: Prolonging and repeating supplication
And in it: Raising one's hands in supplication
And in it: Supplication while standing is more perfect than supplication while sitting in the graveyards
And in it: The Prophet's leniency and mercy
And in it: What should be said upon entering the graveyards
And in it: Greeting the dead is like greeting the living.
And in it: Supplicating for Allah's mercy upon the living and the dead
And in it: Demonstrating women's innate disposition of jealousy
And in it: A husband disciplining his wife by striking her with his hand and the like, even if this causes pain to her
And in it: Visiting the graves by women.

976
Abu Hurayrah reported: The Prophet (may Allah's peace and blessings be upon him) visited the grave of his mother and wept and caused those around him to weep. Then, he said: "I sought permission from my Lord to ask forgiveness for her, but I was not permitted, and I sought permission from Him to visit her grave, and I was permitted. So, visit the graves, for they remind of death.".

Commentary : Mentioning death and visiting the dead and the graves remind one of the Hereafter and the inevitable end for every human. This motivates one to work. The Prophet (may Allah's peace and blessings be upon him) used to visit those buried in the Baqī‘ cemetery.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) relates the story of the Prophet's visit to the grave of his mother and the lessons it offers. The grave of the Prophet's mother was in Al-Abwā’, located between Makkah and Madīnah, 67km away from Rābigh, north of the region of Makkah. During Jāhiliyyah and the early period of Islam, it belonged to the dwellings of Banu Damrah, from the tribe of Kinānah. Today, it belongs to the dwellings of Banu ‘Amr ibn Harb. This visit took place during the year of the Conquest of Makkah, 8 A.H. The reason behind the Prophet's visit to her grave was to seek strong admonition and reminder by watching her grave. This is supported by his statement at the end of the Hadīth: "So, visit the graves, for they remind of death." It was said: The Prophet's visit to her grave, despite her being a disbeliever, was meant to teach the Ummah the rights due to one's parents and relatives. He did not fail to fulfill her rights although she was a disbeliever. When the Prophet (may Allah's peace and blessings be upon him) saw the grave of his mother, he wept, and those around him wept for his weeping.
So, clarifying the reason for his weeping, the Prophet (may Allah's peace and blessings be upon him) said: "I sought permission from my Lord to ask forgiveness for her" - by supplicating for the pardon and elimination of sins - "but I was not permitted" because she was a disbeliever, and it is not permissible to ask for Allah's forgiveness for the disbelievers, for Allah will never forgive them. Allah Almighty says: {Allah does not forgive associating partners with Him but forgives anything less than that for whom He wills.} [Surat an-Nisā’: 48] The Prophet (may Allah's peace and blessings be upon him) said that he sought permission to visit the grave of his mother, and Allah Almighty permitted him to do that. Then, the Prophet (may Allah's peace and blessings be upon him) said: "So, visit the graves, for they," i.e., the graves or visiting the graves" remind of death." Remembrance of death softens the believing hearts, particularly when it is associated with the meanings of elimination, resurrection, questioning, and standing before Allah.
In the Hadīth: It is prohibited to ask for Allah's forgiveness for anyone who dies in a religion other than Islam.
And in it: Visiting non-Muslim parents
And in it: Visiting the graves reminds of death and the Hereafter.
And in it: Weeping during the visit to the graves.

977
Buraydah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I have forbidden you from receptacles; indeed, receptacles - or a receptacle - do not make something lawful or unlawful, and every intoxicant is unlawful.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was concerned about the Muslims and what served their interests and welfare, and he would probably enjoin something or prohibit it at a certain time and under certain circumstances for some purpose and then change the command or prohibition after the end of the circumstances for another purpose.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "I have forbidden you from receptacles," i.e., I have forbidden you before that from some receptacles and vessels which were used for keeping food and drink. These receptacles whose use was forbidden by the Prophet (may Allah's peace and blessings be upon him) include the following: Ad-Dubbā’: The pumpkin, after withering and becoming dry, is used as a receptacle. An-Naqīr: The hole and empty space made in the trunks of palm trees. Al-Muzaffat: What is smeared with the asphalt. Al-Hantam: The green jars among the pottery made of mud, blood, and hair. The Prophet (may Allah's peace and blessings be upon him) forbade them to block the means to what is unlawful, lest intoxication may happen because of them, for these receptacles help in this process; so, the drink may turn into wine while they do not know, and thus they will fall into what Allah prohibited.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "indeed, receptacles - or a receptacle - do not make something lawful or unlawful." A receptacle is a container or vessel. The meaning: These vessels were not prohibited per se, but they were prohibited due to their effect on the drink placed therein, which hastens its transformation into wine. This indirectly indicates that the Prophet (may Allah's peace and blessings be upon him) permitted the use of these receptacles which he used to prohibit; but if what is in them turns into wine, it is prohibited to drink it.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "and every intoxicant is unlawful," i.e., the rule governing whether a vessel is lawful or unlawful is that every drink that covers the mind and causes its loss is unlawful. This statement by the Prophet (may Allah's peace and blessings be upon him) constitutes a key principle in prohibiting the consumption of all intoxicants that cover the mind, with all their different forms and types.
In the Hadīth: Demonstrating Islam's care about the soundness and attentiveness of the mind, for it is the basis of accountability..

977
Buraydah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I forbade you from visiting graves, but you may visit them, and I forbade you from the meat of sacrificial animals after three days, but you may keep it as long as you wish, and I forbade you from wine except in a water-skin, but you may drink it from all kinds of water-skins, yet you must not drink anything intoxicating.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was concerned about the Muslims and what served their interests and welfare, and he would probably enjoin something or prohibit it at a particular time and under certain circumstances for some reason and then change the command or prohibition after the end of the circumstances for another reason.
This is one of the Hadīths that combine abrogating and abrogated rulings. He (may Allah's peace and blessings be upon him) said: "I forbade you from visiting graves, but you may visit them," i.e., I earlier forbade you from visiting graves, for they were not too far from the era of Jāhiliyyah and the worship of idols and the supplication to idols. So, they were prohibited from visiting graves for fear they might say or do any of the things they used to say or do in Jāhiliyyah and for fear that this might be a means leading to the worship of those buried in the graves. But now Islam has become strong, and the foundations of polytheistic visits have been demolished. So, you may visit them, for this inspires softness of the heart, reminds of death and decay, etc., which prompts one to do good and prepare for this day.
Then, the Prophet (may Allah's peace and blessings be upon him) informed that he had initially forbidden the Muslims to store the meat of sacrificial animals for more than three days. This prohibition was for the sake of the poor and needy who came to Madīnah when famine hit the desert. As a result, the desert dwellers entered Madīnah. So, the Prophet (may Allah's peace and blessings be upon him) prohibited the Muhājirūn and the Ansār from storing the meat of sacrificial animals for more than three nights so that they should instead give to those poor and needy people. Then, he gave them the new command, saying: "but you may keep it as long as you wish" i.e., you may store their meat for the period you want. Or the intended meaning: Keep the meat that remains after you have given out what is due to the poor.
Then, the Prophet (may Allah's peace and blessings be upon him) told that he had earlier forbidden the Muslims from drinks prepared in certain containers. This refers to such sweet fruits as raisins, dried dates, figs, or others, that are soaked in water till they turn into wine. He excluded from those vessels the water-skin vessel, which is a leather container that does not make water hot; therefore, the drink does not become intoxicating in a short time. By contrast, other vessels make water hot and turn the drink into an intoxicant. Hence, he allowed them to consume drinks in any container, unless they become intoxicating. He said: "But you may drink it from all kinds of water-skins, yet you must not drink anything intoxicating." The meaning: Drink all kinds of drinks put in vessels and containers, provided that the drink is not intoxicating. Consequently, what is prohibited is intoxicants, not the utensils or vessels themselves.
The Hadīth indicates that a Muslim may store the meat of sacrificial animals for as long as he wishes.
It enjoins visiting graves for reminder and admonition.
It forbids the drinking of intoxicants..

978
Jābir ibn Samurah reported: A man who killed himself with a broad-headed arrow was brought to the Prophet (may Allah's peace and blessings be upon him), but he did not offer the funeral prayer for him..

Commentary : The preservation of life is one of the supreme objectives of the Islamic Shariah, and killing a person unjustly is one of the gravest major sins. The Prophet (may Allah's peace and blessings be upon him) was keen to deter the Muslim from killing himself.
In this Hadīth, Jābir ibn Samurah (may Allah be pleased with him) relates that the bier of one of the Muslim men who had killed himself with a broad-headed arrow, was brought to the Prophet (may Allah's peace and blessings be upon him), but the Prophet (may Allah's peace and blessings be upon him) did not offer the funeral prayer for him by himself, by way of deterring people from acting like the dead person. However, the Companions offered the funeral prayer for him. Likewise, the Prophet (may Allah's peace and blessings be upon him) initially refrained from offering the funeral prayer for a debtor, to deter them from taking borrowing lightly and neglecting repayment. He commanded his Companions to offer the funeral prayer for him. He (may Allah's peace and blessings be upon him) said: "Pray for your companion." Narrated by Al-Bukhāri and Muslim.
In the Hadīth: The graveness of killing people.

982
Abu Hurayrah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "No Zakah is payable on the slave except Zakat al-Fitr.".

Commentary : Zakah is an obligation Allah Almighty ordained upon the rich to be given back to the poor. Allah Almighty and His Messenger (may Allah's peace and blessings be upon him) specified all details and rulings related to this obligation so that the rich would not be wronged and the poor's rights would not be lost.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "No Zakah is payable on the slave except Zakat al-Fitr" i.e., Zakah on personal property is not payable on slaves and slavegirls who serve their owners and are not retained for trade; this is because Zakah is due upon growing wealth, which grows and increases by earning. As for slaves, they are used in the service of their masters and owners. As regards them, their owners either pay only Zakat al-Fitr on their behalf, which is a Sā‘ of food for each slave, or, in case they are slaves with whom their owner does business, he should pay Zakah on the commodities and profits of his trade, if they reach the Nisāb (the minimum Zakatable amount) and witness the passage of one lunar year.
The Hadīth shows Allah's mercy toward His servants, as He pardoned the Zakah on slaves..

987
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Any owner of gold or silver who does not pay what is due on them, on the Day of Resurrection, plates of fire will be heated for him in the fire of Hell, and his side, forehead, and back will be seared with them. When they cool down, they will be heated again and the same process will be repeated during a day the measure of which is fifty thousand years long until judgment is established among the slaves and he will see his path, either to Paradise or to Hellfire." It was said: "O Messenger of Allah, what about camels?" He said: "Any owner of camels who does not pay what is due on them, and part of what is due on them is to milk them on the day they are taken to water, when the Day of Resurrection comes, he will be made to lie down on a vast smooth plain, and they (the camels) will come, more numerous than they have ever been without even a single young one missing thereof. They will trample him with their hooves and bite him with their mouths; as often as the first of them passes over him, the last of them will be made to return and pass over him in a day the measure of which is fifty thousand years, until judgment is established among the slaves and he sees his path, either to Paradise or to Hellfire." It was said: "O Messenger of Allah, what about cows and sheep?" He said: "Any owner of cows or sheep who does not pay what is due on them, when the Day of Resurrection comes, he will be made to lie down on a vast smooth plain and they will come without any of them missing. There will be none among them with twisted horns, without horns, or with a broken horn; they will gore him with their horns and trample him with their hooves; as often as the first of them passes over him, the last of them will be made to return and pass over him in a day the measure of which is fifty thousand years, until judgment is established among the slaves and he will see his path, either to Paradise or to Hellfire." It was said: "O Messenger of Allah, what about horses?" He said: "Horses are of three types: for a man they are a burden, for another man they are a shield, and for a third man they are a source of reward. The one for whom they are a burden is the person who rears them in order to show off, for vainglory, and to oppose the Muslims; so they are a burden for him. The one for whom they are a shield is the person who keeps them for the sake of Allah and then does not forget the right of Allah concerning their backs and their necks, and so they are a shield for him. The one for whom they bring reward is the person who keeps them in a meadow and pasture for the sake of Allah in order to be used for the interest of the people of Islam. Whatever they eat from that meadow or pasture will be recorded for him as good deeds, and even their dung and urine will be recorded for him as good deeds. They will not break their halter and prance a course or two except that Allah will record their hoof marks and their dung as good deeds for him. And their owner does not take them past a river from which they drink, though he did not intend thereby to quench their thirst, except that Allah will record for him the amount they drink as good deeds." It was said: "O Messenger of Allah, what about donkeys?" He said: "Nothing has been revealed to me in regard to donkeys except this unique comprehensive verse: {So whoever does an atom's weight of good will see it*. And whoever does an atom's weight of evil will see it.} [Surat az-Zalzalah: 7-8]".

Commentary : Wealth is the adornment of worldly life. The Prophet (may Allah's peace and blessings be upon him) outlined the rights due on those who own ample wealth - of Zakah and charity - and demonstrated the merit and reward they will gain in return for that. He also clarified the punishment for those who do not fulfill these rights.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that anyone who owns wealth, including gold and silver, and hoards it without fulfilling the rights due on them, by paying the Zakah and fulfilling Allah's rights therein, this wealth will certainly take the form of plates of iron on the Day of Judgment. It was said: of the same metal he hoards; they will be heated in the fire of Hell and his side, forehead - alluding to his face - and back will be seared with them. They will be placed on his body to torment him. This accords with the verse that reads: {On the Day when their treasures will be heated up in the Fire of Hell, and their foreheads, sides and backs will be branded therewith. [They will be told]: "This is what you hoarded for yourselves; so, taste [the punishment of] what you used to hoard."} [Surat at-Tawbah: 35] So, He made the gold, silver, and wealth the very things that will be heated up in the fire of Hell on the Day of Judgment. What they hoarded and withheld its rights will be kindled in Hellfire. When its heat becomes intense, it will be placed on their foreheads, sides, and backs, and it will be said to them, rebukingly: This is your wealth, which you collected but did not fulfill. So, taste the outcome and evil consequences of what you used to collect and not fulfill its rights.
Then, the Prophet (may Allah's peace and blessings be upon him) mentioned that whenever their heat subsides, they will be heated again, and he will be tormented therewith again. This is meant to point to the continuity and permanence of the punishment. This punishment will be inflicted upon him on the Day of Judgment, the measure of which is fifty thousand years, which is the length of the day of reckoning. He will continue to receive punishment for all this period until Allah judges between all humankind. Then, after this punishment, the owner of the wealth will know his fate and recompense. Either Allah will show mercy to him and admit him to Paradise, by His grace, or he will endure in the punishment of Hellfire as a just recompense for his evil deed.
After demonstrating the condition and recompense of he who hoards gold and silver, the Companions (may Allah be pleased with them) asked the Prophet (may Allah's peace and blessings be upon him) about the wealth of camels as to what should be done with it and about the punishment of one who does not fulfill the right and Zakah due on it. The Prophet (may Allah's peace and blessings be upon him) warned camel owners about not paying the Zakah due on them and not giving charity from any wealth derived from them. Part of these rights concerning camels is to milk them and give charity from their milk, especially when they go to drink from the reservoirs of wells and the like, as camels drink every three or four days; so, their milk is to be given to those who need it or to the passers-by, and so on. This is because milking on this day is better for the she-camel and more kind to the needy. It was the habit of the poor and needy to come to that place where camels arrive for drinking, in order to take from their milk; so, if anyone does not fulfill these rights, his recompense on the Day of Judgment will be that he will be made to sit and lie down on his face before these camels, "on a vast smooth plain," which will be broader for the camels, and so they will trample him without hindrance. The camels will come and be created again with a larger number than they were in his possession, and in the best condition, and they will come in their entirety, with none missing, even the young of the she-camel will come with them. "They will trample him with their hooves and bite him with their mouths," i.e., they will walk over him. A hoof is like a foot for humans. Every time they walk and pass over him up until the last camel among them, they will return and pass over him beginning with the last camel, which will now be the first. This means that they will keep walking over him nonstop, on the Day of Judgment, the measure of which is fifty thousand years, until Allah judges between the slaves; and he will know his fate, either to Paradise or to Hellfire, like the former person, the owner of silver and gold.
The Companions (may Allah be pleased with them) asked the Prophet (may Allah's peace and blessings be upon him) about the other types of wealth, namely cows and sheep, in case their owner does not fulfill their Shar‘i rights; what is his recompense? The Prophet (may Allah's peace and blessings be upon him) told them that if any owner of cows or sheep does not give what is due on them, his recompense on the Day of Judgment will be that he will be made to sit and lie down on his face for these cows and sheep in a vast level place, which will be broader for the cows and sheep. So, they will come in their most complete number in worldly life; "There will be none among them with twisted horns," i.e., none of the cows or sheep will have twisted horns; rather, their horns will be level and extended. So, they will be stronger and more severe in hitting; "without horns," i.e., none of the cows or sheep will be without horns; rather, they will all have horns. And they will include no cow or sheep with broken horns. These animals will all walk upon their owner, hitting him with their horns and heads and trampling him with their hooves and feet. Hooves are the protruding bones at the tips of the feet of cows and sheep. Every time the first of them passes over him, the last of them will be made to return and pass over him on the Day of Judgment, the measure of which is fifty thousand years, until Allah judges between the slaves. And he will know his fate, either to Paradise or to Hellfire.
So, the Companions (may Allah be pleased with them) asked the Prophet (may Allah's peace and blessings be upon him): What should we do with horses, and what is due regarding them? In response, the Prophet (may Allah's peace and blessings be upon him) said: "Horses are of three types," i.e., their owners fall under three categories in terms of reward and recompense. First: "for a man they are a burden," i.e., they bring him sins and misdeeds. Such is the man who keeps and raises them to show off among people by their substantial number, value, and good appearance, and by riding them. They may also be intended for hostility and war against the people of Islam and engaging in war against them. So, they incur burdens and sins for their owner. Second: "for another man they are a shield," i.e., they shield him and make him in no need to beg people in this life. Such is the man who keeps, raises, and fosters them for charitable purposes for himself and for others. In a version by Al-Bukhāri: "who keeps them for earning his living and to be free from asking others," like trading in them or utilizing them for his interests and the benefits of his land and so on, even if he does not offer them for Jihad in the cause of Allah and war; and he does not neglect the right of Allah in them; rather, he fulfills the rights due on him regarding them; one of these is to extend their benefits to people, by lending them to those who need them. Third: "and for a third man they are a source of reward," i.e., they bring reward for their owner. Such is the one who devotes them for serving the people of Islam, spreading the religion, and conducting Jihad for His cause. Part of his preservation of them is that he fosters them "in a meadow and pasture," i.e., in gardens and groves where they pasture and eat. Every time they eat or drink from that garden or grove, a reward is recorded for him with Allah Almighty and as many virtuous deeds as the number of dungs they excrete are recorded for him. Dung is the excrement and waste coming out of the abdomens of animals. This indicates the extreme keenness to count the reward, for if honorable deeds are recorded according to the number of dung and urine, so what about other things?!
It was said: Dung and urine are recorded as good deeds because the continuity of their lives lies in them, though their origin, before the transformation, mostly come from their owner's money.
Then, the Prophet (may Allah's peace and blessings be upon him) pointed out the additional rewards for their owners due to their foot marks and the movements they make. So, he said that "they will not break their halter," i.e., any of their ropes; "and prance a course or two," i.e., they run quickly, go off, and ascend a high land or a mountain or two; "except that Allah will record their hoof marks," i.e., the number of their steps, "and their dung as good deeds for him. And their owner does not take them past a river from which they drink, though he did not intend thereby to quench their thirst, except that Allah will record for him the amount they drink as good deeds." The intended meaning: All the times of their life and all their movements, eating, and drinking are recorded for their owner as rewards and good deeds, by the grace and bounty of Allah.
Then, the Companions (may Allah be pleased with them) asked him: What is due regarding the local donkeys which are used for ploughing and servicing the land? The Prophet (may Allah's peace and blessings be upon him) replied that nothing was revealed to him about donkeys and what is due regarding them, "except this unique comprehensive verse," i.e., it is unparalleled, and it contains all meanings of good and evil deeds, including the obligatory or supererogatory acts of worship. It is the words that read: {So whoever does an atom's weight of good will see it. And whoever does an atom's weight of evil will see it.} [Surat az-Zalzalah: 7-8] An atom is a small ant or fine dust that floats in the air and can be seen in light. The meaning: The effect of every deed, good or evil, even if it is so little, will be seen, and the person will be held accountable for it before Allah Almighty. So, if he helps someone to ride them, he will be rewarded, and if he rides them to commit a sin, he will be punished.
In the Hadīth: It intimidates and deters us from hoarding wealth and failing to give what is due to Allah therein.
And in it: It demonstrates the harsh punishment for withholding the Zakah.
And in it: It demonstrates the duty of paying Zakah on silver and gold, and on camels, cows, and sheep, with the relevant conditions.
And in it: It shows the merit of horses and the goodness and blessings lying in their forelocks, if they are used for righteous purposes.
And in it: It encourages the doing of good, no matter how small or light in weight it may be..

988
Jābir ibn ‘Abdullāh al-Ansāri reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "There is no owner of camels who does not pay what is due on them except that they will come on the Day of Judgment with a greater number than they ever were, and he will be made to sit on a level expanse, and they will trample on him with their forelegs and hooves. And no owner of cows who does not pay what is due on them except that they will come on the Day of Judgment with a greater number than they ever were, and he will be made to sit on a level expanse, and they will gore him with their horns and trample him with their forelegs. And no owner of sheep who does not pay what is due on them except that they will come on the Day of Judgment with a greater number than they ever were, and he will be made to sit on a level expanse. They will gore him with their horns and trample him with their cloven hooves, and none among them will be without horns or with broken horns. And no owner of a treasure who does not pay its due on it except that his treasure will come on the Day of Judgment like a bald snake and will pursue him with its mouth open, and when it comes near him, he will run away from it, and it will call him: 'Take your treasure which you concealed, for I am in no need for it.' When he sees that there is no way out, he will put his hand in its mouth, and it will gnaw it like a he-camel." Abu az-Zubayr said: I heard ‘Ubayd ibn ‘Umayr say: A man said: "O Messenger of Allah, what is due on camels?" He said: "Milking them near water, and lending their bucket, lending their males and their females, and providing them as a ride in the cause of Allah.".

Commentary : Wealth is the adornment of worldly life. The Prophet (may Allah's peace and blessings be upon him) outlined the rights obligatory for those with ample wealth - of Zakah and charity - and demonstrated the merit and reward they would gain in return. He also clarified the punishment for those who do not fulfill these rights.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) demonstrates to us that if anyone does not pay Zakah on the cattle he possesses, they will come on the Day of Judgment with a more significant number than they were in his ownership, for they may undergo different conditions with him; sometimes lean, sometimes fat, and occasionally young, and at other times old. The Prophet (may Allah's peace and blessings be upon him) informed us that they would come in the best condition in which they were with their owner. If they are camels or cows and he does not pay the Zakah due on them, they would trample him with their legs and gore him with their horns, and the camels would hit him with their hooves. A hoof is the pliant part at the end of the foot of the camel. Such a man would be made to sit for them against his will. "on a level expanse" (in Arabic Qā‘ Qarqar): Qā‘: an area of level ground, and water from the sky goes over it and it holds it. Qarqar: is also a vast plain. This indicates that the place can hold any number of animals. So, all that he possessed would come to this place, and he would be punished with his wealth, which he did not pay what was due to Allah. Likewise, if they are sheep and he does not pay the Zakah due on them, they would gore him with their horns and trample him with their cloven hooves, which exist in cows, sheep, and antelopes, within their forelegs. These animals would come in their complete strength, and none of them would come without having horns or with broken horns.
If the person who withholds what is due on wealth is the owner of a treasure, which refers to a collected fortune inside the earth or above it, and he does not pay the Zakah on it, his treasure would come in the form of "a bald snake". When a snake is bald, i.e., with no hair on its head, this is due to its excessive poison and prolonged age, or this refers to a snake whose head turned white because of the poison. Allah would punish the owner of the treasure with this snake, which would pursue him with its mouth open. When the snake approached the punished person, he would flee and run away from it. Then, the snake would address the treasure owner, saying: "Take your treasure which you concealed, for I do not need it." As this man saw that he had no way of escaping from this snake, he would extend his hand and enter it inside its mouth, and the snake would "gnaw it" - gnaw means: eating and chewing vigorously - "like a he-camel", given its powerful gnawing.
Then, ‘Ubayd ibn ‘Umayr informs that a man asked the Messenger of Allah (may Allah's peace and blessings be upon him): "What is due on camels?" i.e., the usual and customary right among the Arabs towards the poor and destitute, by way of solace and generosity. The Prophet (may Allah's peace and blessings be upon him) said that camels should be milked upon coming to the water, and the poor people who are present should be given to drink from their milk. He associated milking with the place of water because it is easier for the poor to go to such places and this is kinder to cattle. It is also because their milk becomes abundant there. "and lending their bucket", which is to give their vessels, where they are milked, or they drink, to others so that they can utilize them in case of need; "lending their males", and in a version by Muslim: "lending their males for breeding"; this is when the male copulates with the female to make it pregnant - without taking a wage for that. "and their females"; Minhah, in Arabic, is an ewe or a she-camel. Its owner gives it to someone to drink from its milk and returns it when it ceases to flow. "and providing them as a ride in the cause of Allah", which is to give them to those who ride them in the battle to spread Allah's religion or for any charitable purpose. This version indicates that these four acts are obligatory. This Hadīth is probably taken to apply to the time of need, the duty of providing solace, and the state of necessity, as was the condition during the early phase of Islam. Thus, the Hadīth means that once these rights exist, become due, and are not fulfilled, this stern warning applies to the person who refrains from observing them.
The Hadīth mentions the punishment for those who do not pay Zakah.
It is enjoined to give Zakah on cattle.
It indicates that if a person does not show gratitude for a specific blessing and fulfill Allah's rights, it will cause misfortune and evil consequences for him on the Day of Judgment.
It is also indicated in the Hadīth that Allah Almighty will resurrect the very camels, cows, and sheep whose Zakah was not paid to punish those who withheld Zakah..

989
Jarīr ibn ‘Abdullāh reported: Some people from among the Bedouins came to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: "Some people from among the Zakah collectors come to us and treat us unjustly." Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Make your Zakah collectors pleased." Jarīr said: Ever since I heard this from the Messenger of Allah (may Allah's peace and blessings be upon him), no Zakah collector left me without being pleased with me..

Commentary : Islam regulated the matters of the religion and demonstrated how to perform the obligations and pillars. This includes its clarification of the rulings of Zakah, how to collect it, and the relevant requirements and etiquettes, so that this obligation can be fulfilled with willing hearts.
In this Hadīth, Jarīr ibn ‘Abdullāh (may Allah be pleased with him) informs that a group of Bedouins - those who live in the desert - came to the Messenger of Allah (may Allah's peace and blessings be upon him) in Madīnah and said: "Some people from among the Zakah collectors" who estimate people's wealth and take the due Zakah therefrom, "come to us and treat us unjustly," i.e., they take more than the amount required of us. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Make your Zakah collectors pleased." This means: Make them pleased by giving what is due, treating them gently, and refraining from opposing them. In a version narrated by Abu Dāwūd, they said: "O Messenger of Allah, even if they wrong us?" He said: "Make your Zakah collectors pleased, even if you are wronged." This statement is based on the presumed occurrence of injustice, not on its actual occurrence, and on the fact that if the Zakah collectors act justly, this is for themselves, and if they act unjustly, it is against themselves; whereas the property owner can lodge a complaint or clarify to him that this is not due to you; rather, what is due to you is such and such.
Then, Jarīr (may Allah be pleased with him) said that no Zakah collector had left him without being pleased with him, out of tolerance towards him and in compliance with the command of the Messenger of Allah (may Allah's peace and blessings be upon him).
Meanwhile, the Prophet (may Allah's peace and blessings be upon him) ordered the Zakah collectors to refrain from injustice and to avoid the most precious items of people's property. In a Hadīth narrated by Al-Bukhāri and Muslim and reported by Mu‘ādh (may Allah be pleased with him), he said to them: "So, do not take the most precious items of their property. And beware of the supplication of the oppressed, for there is no barrier between it and Allah." Thus, both the Zakah collector and the Zakah payer should observe the limits set by Allah.
In the Hadīth: The necessity of paying the Zakah in all conditions.
And in it: Pleasing the Zakah collectors by paying the Zakah willingly and avoiding procrastination in its estimation
And in it: The keenness of the Companions (may Allah be pleased with them) to comply with the commands of the Messenger of Allah (may Allah's peace and blessings be upon him)..

992
Al-Ahnaf ibn Qays reported: While I was in the company of a group from Quraysh, Abu Dharr passed by as he was saying: "Give glad tidings to the hoarders of the wealth of branding in their backs that would come out of their sides, and branding from the direction of their napes that would come out of their foreheads." He said: Then, he turned aside and sat down. He said: I said: "Who is this?" They said: "This is Abu Dharr." He said: I rose and went to him and said: "What is the thing which I heard you say a while ago?" He said: "I only said something which I heard from their Prophet (may Allah's peace and blessings be upon him)." He said: I said: "What do you say about this gift?" He said: "Take it, for indeed it is a help today. But if it is a price for your religion, leave it.".

Commentary : Lawfully earned money is a favor from Allah Almighty, and it includes rights to the beggar and the destitute, and due upon it is Zakah and charity, which purifies it, grows it, and increases its blessing. Some people, however, act stingily and hoard wealth; as a result, their wealth brings them evil consequences in this world and the Hereafter.
In this Hadīth, the Tābi‘i Al-Ahnaf ibn Qays informs that while he was in a group and company from Quraysh, in Madīnah, the Companion Abu Dharr al-Ghifāri (may Allah be pleased with him) passed by as he was saying: "Give glad tidings to the hoarders of wealth of branding in their backs." Glad tidings are given about pleasant incidents. So, he said it mockingly. Hoarding refers to wealth whose Zakah was not paid. However, if its Zakah is paid, this is not deemed hoarding, whether the wealth is large or little. The punishment for the hoarders on the Day of Judgment is that their backs will be branded with something that will emerge from their sides, and they will be branded from the back side of their heads with something that will emerge from their foreheads.
Then, after expressing these words, Abu Dharr (may Allah be pleased with him) went away, turned aside, and sat down. Thereupon, Al-Ahnaf asked: Who is this person who spoke earlier? They said: This is Abu Dharr, the Companion of the Prophet (may Allah's peace and blessings be upon him). So, Al-Ahnaf went to him and asked him: What is the meaning of the statement you made a short while ago? Is this your speech or something you heard from the Prophet (may Allah's peace and blessings be upon him)? Abu Dharr (may Allah be pleased with him) informed him that he had heard what he said from the Prophet (may Allah's peace and blessings be upon him). Then, Al-Ahnaf asked him: "What do you say about this gift?" i.e., what do you think about the gifts we receive from the caliphs and governors? It is as if Al-Ahnaf feared the warning uttered by Abu Dharr (may Allah be pleased with him) regarding those who hoard wealth and do not spend it in the way of Allah. Abu Dharr replied to him: "Take it, for indeed it is a help today" i.e., take it if it will help you fulfill your needs. However, if this gift is a bribe, so that you remain silent and do not criticize wrong acts and sell your religion, then leave it and do not take it if you cannot obtain it except in an unlawful way. Do not care about it, for the religion's soundness is more important than acquiring worldly gains.
The Hadīth demonstrates the stern warning to those who do not pay Zakah on their wealth.
It warns against gifts by the rulers if they cause people to be silent and not speak the truth, or buy their religion and consciences and make them speak falsehood..

994
Thawbān reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The most excellent Dinar (money) a man spends is the Dinar he spends on his dependents, and a Dinar he spends on his riding animal in the cause of Allah, and a Dinar he spends on his companions in the cause of Allah." Abu Qilābah said: He began with the dependents. Then, Abu Qilābah said: Who could obtain a greater reward than a man who spends on young dependents and saves them from want, or Allah benefits them through him and makes them self-sufficient?!.

Commentary : Spending in the cause of Allah is one of the best areas of benevolence. Such spending has numerous forms that are valued based on their respective worth and preferred over one another according to the relevant conditions and circumstances.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) demonstrates forms and areas of spending and arranges them in accordance with the relevant conditions, if a number of areas of spending converge at the same time. He said that the Dinar entailing the greatest reward is the one a person spends on his dependents and those he is obliged to provide for, such as his wife, children, and servants, if he seeks the Countenance of Allah thereby. In a version of the Two Sahīh Collections: "When a Muslim spends on his family seeking reward for it (from Allah), it counts for him as charity." So, it clarifies that if he seeks a reward for it from Allah, it counts as charity for him. This is because spending money on them is a duty, and he incurs a sin if he neglects them. Therefore, this entails a greater reward than if he spends on people other than his dependents and forsakes his dependents. The word 'Dinar' here is general and it comprises all money used for spending, and this applies to the contemporary currencies with their different kinds.
Then, the Prophet (may Allah's peace and blessings be upon him) mentioned spending on a person's riding animal which is prepared for war in the cause of Allah. He said: "and a Dinar he spends on his riding animal" which is garrisoned "in the cause of Allah," i.e., he prepared it to be ridden in battle and other similar endeavors. "and a Dinar he spends on his companions" while they are fighting "in the cause of Allah;" so, he spends on his comrades in battle. It was said: "in the cause of Allah" means every act of piety.
At the end of the Hadīth, the Tābi‘i Abu Qilābah ‘Abdullāh ibn Zayd, the narrator of the Hadīth, said: "He began with the dependents," i.e., the Prophet (may Allah's peace and blessings be upon him) regarded a man's spending on his dependents as the worthiest of all spending. Then, Abu Qilābah said: "Who could obtain a greater reward than a man who spends on young dependents and saves them from want, or Allah benefits them through him and makes them self-sufficient?!" This is the opinion of Abu Qilābah regarding spending and the prioritization of the mentioned categories. He held that the best and most worthy spending is the one spent on young dependents and children who cannot earn their living. So, this spending saves them from begging people and makes them self-sufficient and away from humiliation and disgrace. This accords with a Hadīth narrated by Muslim, in which Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "and a Dinar you spend on your family; the greatest in reward is the one you spend on your family."
The Hadīth shows numerous areas of spending for benevolence, goodness, and charity.
It also demonstrates that spending on one's dependents is one of the greatest areas of spending.
As it indicates that spending on Jihad in the cause of Allah is one of the greatest areas of spending, such as preparing the equipment and men for Jihad..

995
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "A Dinar you spend in the cause of Allah, a Dinar you spend on (freeing) a slave, a Dinar you give in charity to a needy person, and a Dinar you spend on your family; the greatest in reward is the one you spend on your family.".

Commentary : In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) demonstrates the areas of spending and goodness, their varying rewards, and which of them should be given precedence over others in case of the inability to do all of them. The Prophet (may Allah's peace and blessings be upon him) informs that the best spending is a Dinar you spend in the cause of Allah, i.e., in the battle, or in the general sense: in the way of goodness; a Dinar you spend to free someone from captivity or a slave from slavery; and a Dinar you spend on your family, like your wife and children and those you are obliged to spend on. Then, the Prophet (may Allah's peace and blessings be upon him) points out that the greatest of all these types of spending in terms of reward is the Dinar you spend on your family, provided that one intends it for the sake of Allah Almighty. In a version in the Two Sahīh Collections: "When a Muslim spends on his family seeking reward for it (from Allah), it counts for him as charity." So, it clarifies that if he seeks a reward for it from Allah, it counts as charity for him. This is because spending money on them is a duty, and he incurs a sin if he neglects them. Therefore, this entails a greater reward than if he spends on people other than his dependents, forsaking his dependents.
In the Hadīth: There are numerous areas of spending in righteousness, goodness, and charity.
And in it: Spending on one's dependents is one of the greatest areas of spending.
And in it: Spending on Jihad in the cause of Allah is one of the greatest areas of spending, such as preparing the equipment and men for Jihad..

996
Khaythamah reported: A household manager of ‘Abdullāh ibn ‘Amr came in while we were sitting with him. Ibn ‘Amr said: "Did you give the slaves their sustenance?" He said: 'No.' Thereupon, he said: "Go and give them, for the Messenger of Allah (may Allah’s peace and blessings be upon him) said: 'It is enough sin for a man to withhold sustenance from those whom he should provide for.'".

Commentary : The Shariah cares about the rights of all people, even slaves, and even animals and cattle, as it obliges their owners to spend on them and observe their rights. How perfect the Shariah is! How comprehensive, upright, just, and complete the Shariah is!
In this Hadīth, Khaythamah ibn ‘Abdur-Rahmān, one of the Tābi‘īs, informs that as they were sitting with ‘Abdullāh ibn ‘Amr (may Allah be pleased with him), one of his household managers came to him. ‘Abdullāh ibn ‘Amr (may Allah be pleased with him) asked him: "Did you give the slaves their sustenance?" Sustenance is the food that sustains the strength of one's body. He said: No, I did not give them their sustenance. So, ‘Abdullāh ibn ‘Amr (may Allah be pleased with him) commanded him to quickly go and give them the food. Then, he clarified the reason behind that, saying that the Prophet (may Allah's peace and blessings be upon him) said: "It is enough sin for a man," i.e., it is sufficient for a man as a means of incurring sins and misdeeds. "to withhold sustenance from those whom he should provide for," i.e., those he is obliged to spend on, like his family, dependents, and slaves. This means that if a person committed no other sin than withholding sustenance from those whom he should provide for, this would be enough as a sin for him that would make him worthy of entering Hellfire.
In the Hadīth: We are enjoined to spend money on those whom we are obligated to provide for..

1006
Abu Dharr reported: Some of the Prophet's Companions said to the Prophet (may Allah's peace and blessings be upon him): "O Messenger of Allah, the wealthy people have taken all the rewards. They pray as we pray and fast as we fast, but they give charity from their excess wealth." He said, "Has Allah not given you something to give as charity? Every utterance of ‘Subhān Allah' (glory be to Allah) is charity; every utterance of ‘Allāhu akbar' (Allah is the Greatest) is charity; every utterance of ‘Alhamdulillāh' (praise be to Allah) is charity; every utterance of ‘Lā ilāha illa Allah' (there is no god but Allah) is charity; commanding the right is charity; forbidding the wrong is charity; and there is charity in sexual intercourse." They said, "O Messenger of Allah, does one of us satisfy his desire and get rewarded for that?" He replied, "What if he satisfies it unlawfully? Will he not incur a sin? Likewise, if he satisfies it lawfully, he will get a reward.".

Commentary : Due to their extreme keenness on performing righteous deeds and their fervent desire to do good, the Companions (may Allah be pleased with them) would grieve over the honorable deeds they could not do while others were able to do them. So, the poor would feel sad because they missed the financial charity of which the rich were capable and would feel sad over their failure to join Jihad because they could not afford its equipment. Allah Almighty says: {Nor is there any blame on those who came to you asking you for mounts to take them along, and you said, "I can find no mounts for you," they turned away with their eyes overflowing with tears out of grief that they had nothing to spend.} [Surat at-Tawbah: 92]
In this Hadīth, the noble Companion Abu Dharr al-Ghifāri (may Allah be pleased with him) says that a group of poor people from among the Prophet's Companions said to the Prophet (may Allah's peace and blessings be upon him): "O Messenger of Allah, the wealthy people have taken all the rewards," i.e., people of great wealth exclusively obtain more reward from Allah Almighty and take it instead of us, by giving charity out of their money. "They pray as we pray and fast as we fast, but they give charity from their excess wealth." This is a complaint driven by positive greed, not envy or objection to Allah Almighty. They, however, asked for some bounty that would distinguish them from those to whom Allah gave wealth and so they gave their surplus money in charity. In response, the Prophet (may Allah's peace and blessings be upon him) directed them to certain types of charity of which they were capable. The Prophet (may Allah's peace and blessings be upon him) said: "Has Allah not given you something to give as charity?!" "Every utterance of ‘Subhān Allah' is charity," i.e., saying "glory be to Allah" is recorded as a reward of charity. "every utterance of ‘Allāhu akbar' is charity," i.e., saying "Allah is the Greatest." "every utterance of ‘Alhamdulillāh' is charity," i.e., saying "praise be to Allah." "every utterance of ‘Lā ilāha illa Allah' is charity," i.e., saying "there is no god but Allah." "commanding the right is charity;" it is recorded for him as a reward. "Ma‘roof" (the right): It is a term that refers to all that is known to be obedience to Allah Almighty and kindness to people. "forbidding the wrong" is recorded as a reward of 'charity' for the one who forbids it. "Munkar" (the wrong): It is every reprehensible deed or word that leads to disobedience to Allah Almighty, and it is a term that refers to all kinds of evil. Then, the Prophet (may Allah's peace and blessings be upon him) told them that if a man approaches his wife - alluding to the copulation and sexual intercourse between a man and his wife - this counts as charity. They said in wonder: "O Messenger of Allah, does one of us satisfy his desire and get rewarded for that?!" In response, the Prophet (may Allah's peace and blessings be upon him) said: "What if he satisfies it unlawfully? Will he not incur a sin?" i.e., if he commits adultery and satisfies his desire unlawfully, will he incur a sin and be subject to a penalty? Likewise, if he satisfies it lawfully, he will obtain a reward, for permissible things turn into acts of obedience by virtue of sincere intentions.
In a version narrated by Muslim and reported by Abu Hurayrah (may Allah be pleased with him): "So, the poor among the Muhājirūn (immigrants) returned to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: 'Our brethren, the possessors of wealth, have heard about what we did, and they have done the same.' Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: 'This is Allah’s favor He bestows upon whom He wills.'"
In the Hadīth: If a man suffices himself by what is lawful and makes himself in no need for what is unlawful, he gets rewarded for that.
And in it: Demonstrating that every type of goodness is charity
And in it: Showing the merit of glorifying Allah and all other dhikrs, commanding the right, and forbidding the wrong, and recalling the proper intention in doing permissible things
And in it: A knowledgeable person may cite evidence for some unknown questions.
And in it: Giving parables and analogical comparisons to make the topic clearer and more profound to those who hear it.

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..