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| 2 Hadiths

Hadith
444
It was narrated from Abu Qatadah al-Salami that the Messenger of Allah (blessings and peace of Allah be upon him) said: “When one of you enters the mosque, let him pray two rak‘ahs before he sits down.”.

Commentary : The prayer to “greet the mosque” (tahiyyat al-masjid) is a Sunnah that was enjoined by the Prophet (blessings and peace of Allah be upon him). In this hadith, the Prophet (blessings and peace of Allah be upon him) instructs the one who comes and enters the mosque at any time – whether that is to pray, to await the prayer, to seek knowledge and so on – to pray two rak‘ahs before he sits down. These are the two rak‘ahs that are done to greet the mosque. This is a general ruling that applies when entering any mosque except al-Masjid al-Haram; in that case the greeting is done by circumambulating the Kaaba seven times. This hadith is specifically addressed to the one who enters the mosque when the call immediately preceding an obligatory prayer (iqamah) has not been given. If the iqamah has been given, then joining the prayer takes precedence over these two rak‘ahs.
This hadith indicates that it is encouraged to pray two rak‘ahs to greet the mosque before sitting down..

446
It was narrated from Nafi‘ that ‘Abdullah ibn ‘Umar told him that at the time of the Messenger of Allah (blessings and peace of Allah be upon him) the mosque was built of bricks, its roof was made of palm branches, and its pillars were the trunks of palm trees. Abu Bakr did not add anything to it. ‘Umar expanded it, but he continued to build it as it had been built at the time of the Messenger of Allah (blessings and peace of Allah be upon him), with bricks and palm branches, although he replaced the wooden pillars. Then ‘Uthman changed it and expanded it greatly; he built its walls of engraved stones and plaster, and he made its pillars of engraved stones, and made its roof of teak..

Commentary : Islam enjoins us to avoid extravagance in all things, which includes the building of mosques. In this hadith, ‘Abdullah ibn ‘Umar speaks of the stages that the construction of the Mosque of the Prophet (blessings and peace of Allah be upon him) went through. He says that at the time of the Messenger of Allah (blessings and peace of Allah be upon him), the mosque was built of bricks, which are used in construction and are made of soft clay that is dried in the sun. Its roof was made of palm branches, and its pillars were made of palm trunks that had been cut from the old garden on the site of which the mosque was built. The mosque remained as the Prophet (blessings and peace of Allah be upon him) had built it, in terms of its area and shape, and Abu Bakr did not add anything to it or take anything away from it during his caliphate. When ‘Umar ibn al-Khattab (may Allah be pleased with him) was appointed caliph, he added to its length and width, but he did not change the method of construction; rather he rebuilt it using the same construction methods as had been used at the time of the Messenger of Allah (blessings and peace of Allah be upon him), using bricks and palm branches, but he replaced the wooden pillars. Then ‘Abdullah ibn ‘Umar (may Allah be pleased with him) said: Then ‘Uthman changed it and renovated it, and improved its construction. He built its walls of engraved stones and plaster, which is used in construction and to cover walls, and he made its roof of teak, which is a high quality and valuable Indian wood, black in colour.
It was said that the first one to adorn mosques was al-Walid ibn ‘Abdul Malik ibn Marwan, at the end of the era of the Sahabah (may Allah be pleased with them), but many people of knowledge refrained from objecting to that for fear of causing friction and turmoil.
This hadith indicates that the Sunnah when building mosques is to be moderate and not to go to extremes in building them, so as to avoid fitnah and competing in the construction of mosques.
It indicates that it is permissible to expand mosques, and to demolish them in order to expand them and rebuild them in a better way than they were initially constructed..

447
It was narrated from ‘Ikrimah: Ibn ‘Abbas said to me and to his son ‘Ali: Go [both of you] to Abu Sa‘id and listen to what he tells you. So we went and found him in a garden, tending it. He took his rida’ and wrapped it around himself, then he began to talk to us, until he came to the story of the building of the mosque. He said: We were carrying bricks one at a time, and ‘Ammar was carrying two bricks at a time. The Prophet (blessings and peace of Allah be upon him) saw him, then he brushed the dust off him and said: “Poor ‘Ammar! The transgressing group will kill him. He will be calling them to Paradise, but they will be calling him to Hell.” And ‘Ammar said: I seek refuge with Allah from tribulations..

Commentary : The Prophet (blessings and peace of Allah be upon him) was keen to teach his ummah and warn them against tribulation (fitnah) and division. The true Muslim reflects on the words and teachings of the Prophet, and tries as much as he can to save himself and his Muslim community from falling into tribulations that could lead to confusion and misguidance.
In this hadith, the Tabi‘i ‘Ikrimah – who was one of the students of Ibn ‘Abbas and a freed slave of his – narrates that Ibn ‘Abbas (may Allah be pleased with him) said to him and his son ‘Ali ibn ‘Abdillah ibn ‘Abbas: Go to Abu Sa‘id Sa‘d ibn Malik al-Khudri (may Allah be pleased with him), the companion of the Messenger of Allah (blessings and peace of Allah be upon him), and listen to him and learn from him. He only sent them to listen to his words so that they could hear what he could tell them about the Kharijis, as was mentioned in a report narrated by al-Hakim. They were one of the most extreme groups of innovators with whom Allah tested the people of Islam; they regarded Muslims as disbelievers and did not refrain from shedding their blood, even though they strove hard in worship, prayer and fasting. When they went to Abu Sa‘id (may Allah be pleased with him), they found him in a garden of his, working on it and tending it. He took his rida’ and wrapped himself in it, sitting upright with his knees drawn up to his chest, wrapping himself with his turban or with a garment or something else. He may also have done that using his arms. It was said that he sat on his posterior, drew up his legs and wrapped himself in a garment and the like.
Then he told them what he had of knowledge, until he came to the story of the building of the Prophet’s Mosque. He told them that the Sahabah (may Allah be pleased with them) were carrying bricks for the construction of the mosque one by one. A brick is something made of soft clay that is dried in the sun, then is used for building like stones. But ‘Ammar was carrying two bricks at a time. The Prophet (blessings and peace of Allah be upon him) saw him, so he began to brush dust from him, saying to him: “Poor ‘Ammar!” This is an expression of compassion and pity for a calamity that would befall him. Then he told him that the transgressing group would kill him – this refers to the group of wrongdoers who rebelled and refused to obey the just leader. They are the ones who killed him at the Battle of Siffin. “He will be calling them to Paradise”, that is, the way that leads to Paradise, which is obedience to the leader, just as what leads to Hell is disobedience to him. “but they will be calling him to Hell,” that is, they will think that they are calling him to Paradise, when in reality it is a call to Hell.
These words, “He will be calling them to Paradise, but they will be calling him to Hell,” were a foretelling that that would happen to him, hence when he heard that, ‘Ammar (may Allah be pleased with him) sought refuge with Allah from tribulations, because no one knows, when there are tribulations and internal strife, whether he is earning reward or incurring sin, except on the basis of conjecture. If ‘Ammar was certain that he was going to earn reward, he would not have sought refuge with Allah from reward. This indicates that ‘Ammar was following the right path, unlike those who opposed him.
This hadith indicates that the scholar who has abundant knowledge and is keen for his children to learn may send his children to other scholars so that they may also teach him, even if he himself has more knowledge and understanding, because of what he hopes they will learn from others of knowledge that he does not have.
It indicates that the scholar should prepare himself before he narrates hadith, and sit in a manner that is appropriate to narrating hadith, and that he should not narrate hadith if he is busy with something, until he has finished it, out of respect for hadith. This is how the early generations (salaf) conducted themselves.
In this hadith we see one of the signs of the prophethood of the Prophet (blessings and peace of Allah be upon him). It clearly highlights the virtue of ‘Ammar ibn Yasir (may Allah be pleased with him).
It indicates that one should seek refuge with Allah from tribulations.
It indicates that cooperating in building a mosque is one of the best of deeds, because it is something for which a person will continue to earn reward after he dies.
It indicates that we should honour one who is striving in Allah’s cause, and show kindness to him in word and deed.
It indicates that it is prescribed to take care of one’s worldly affairs, such as tending one’s garden oneself..

448
It was narrated that Sahl said: The Messenger of Allah (blessings and peace of Allah be upon him) sent word to a woman saying: “Tell your slave the carpenter to make something of wood for me to sit on.”.

Commentary : In the beginning, the Prophet (blessings and peace of Allah be upon him) would stand on a palm trunk in the mosque when addressing the people and delivering khutbahs, then he acquired a minbar. In this hadith, Sahl ibn Sa‘d al-Sa‘idi (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) sent word to a woman – it was said that she was a woman of the Ansar – telling her to instruct her slave and servant, who was a carpenter, to make something of wood for him to sit on when addressing the people. This woman had previously made an offer to the Prophet (blessings and peace of Allah be upon him) to have something made for him to sit on when addressing the people and so on, because she had a slave who was a skilled carpenter and could make things out of wood. This slave made the minbar, which consisted of three steps and was not very high, as is mentioned in the reports.
This hadith indicates that one should stand and sit on an elevated surface when addressing people and delivering khutbahs, and that minbars may be used in mosques.
It indicates that one may seek the help of craftsmen and skilled people in anything that may be beneficial to the Muslims, and that the one who takes the initiative to do such things is to be appreciated and thanked..

449
It was narrated from Jabir ibn ‘Abdillah that a woman said: O Messenger of Allah, why don’t I have something made for you to sit on, for I have a slave who is a carpenter? He said: “If you wish.” So she had the minbar made..

Commentary : In the beginning, the Prophet (blessings and peace of Allah be upon him) used to stand on the trunk of a palm tree in the mosque when addressing the people and delivering khutbahs, then he acquired the minbar.
In this hadith, Jabir ibn ‘Abdillah (may Allah be pleased with him) narrates that a woman came to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, why don’t I have something made for you to sit on? Meaning, on which to sit and stand, instead of the palm trunk from which he addressed the people. I have a slave who is a carpenter – that is, a craftsmen who is skilled in working with wood. The Prophet (blessings and peace of Allah be upon him) accepted her offer, and left it up to her so as not to burden her; if she wished, she could do that, and if she wished, she could refrain from doing that, and there would be no sin on her. So the woman instructed her slave to make the minbar for the Prophet (blessings and peace of Allah be upon him) and he did that. The minbar had three steps that were not very high, as is mentioned in the reports.
This hadith indicates that one should stand and sit on an elevated surface when addressing people and delivering khutbahs, and that minbars may be used in mosques.
It indicates that one may seek the help of craftsmen and skilled people in anything that may be beneficial to the Muslims, and that the one who takes the initiative to do such things is to be appreciated and thanked..

450
It was narrated from ‘Ubaydullah al-Khawlani that he heard ‘Uthman ibn ‘Affan saying, when the people spoke about him when he went ahead and expanded the mosque of the Messenger of Allah (blessings and peace of Allah be upon him): You are talking too much; I heard the Prophet (blessings and peace of Allah be upon him) say: “Whoever builds a mosque – Bukayr said: I think he said: seeking the pleasure of Allah thereby – Allah will build something similar to it for him in Paradise.”.

Commentary : The building of mosques for the worship of Allah is one of the noblest and greatest acts of worship and obedience. Islam urges people to build mosques and respect their sanctity.
In this hadith, the Tabi‘i ‘Ubaydullah al-Khawlani narrates that when ‘Uthman ibn ‘Affan wanted to demolish the Prophet’s Mosque and rebuild it with a better design and shape than it was originally, the people disapproved of that and talked a great deal, because of what he was planning to change in the structure of the mosque from how it had been built at the time of the Prophet (blessings and peace of Allah be upon him). That was because the mosque had been built of bricks, with a roof of palm branches, then it had been renovated during the caliphate of ‘Umar (may Allah be pleased with him), but it had the same layout and was built as the Prophet (blessings and peace of Allah be upon him) had built it. But ‘Uthman rebuilt it with engraved stones and plaster, as is explained in a report in Sahih al-Bukhari. Hence the people criticized ‘Uthman a great deal. ‘Uthman (may Allah be pleased with him) was annoyed with them, and he rebuked them and told them that he had heard the Prophet (blessings and peace of Allah be upon him) say: “Whoever builds a mosque, seeking thereby the pleasure of Allah”, meaning that he did it for His sake alone, and not to show off or enhance his reputation, Allah would grant him the best reward that matched the nature of his deed: Allah would build something like it for him in Paradise. The phrase “like it” does not mean that it would be of the same size or of the same quality and design; rather what is meant is that it would be like it in name only. It was also said that what is meant – and Allah knows best – is that Allah would expand his house in Paradise commensurate with his expansion of the mosque in this world, and the structure of that house would be as solid and well-built as he made the mosque, and he would be caused to benefit from what was built for him in Paradise to the extent that the people benefitted from what he built for them in this world.
This hadith indicates that sincerity is a condition of attaining reward in all good deeds.
It also highlights the virtue of building mosques..

452
It was narrated from Abu Musa al-Ash‘ari that the Prophet (blessings and peace of Allah be upon him) said: “Whoever passes through any of our mosques or marketplaces carrying arrows, let him hold them by the tip, so as not to injure any Muslim.”.

Commentary : Islam is keen to protect people’s lives and forbids harming them by any means, and it has set out some precautions that are needed for that purpose.
In this hadith, Abu Musa al-Ash‘ari (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) instructed that anyone who passes any crowded place, whether it is a mosque or a marketplace, and he is carrying arrows – which are sticks with sharp pointed heads; the ruling applies to any sharp weapon – should carry them by their heads, holding their sharp edges in his hand or by any other means. While passing through that place, he should be very cautious, so as to avoid injuring anyone with the arrows. This is an affirmation of the sanctity of the Muslims’ lives, and of the necessity of taking precautions not to transgress against them, because mosques are likely to have many people in them, especially at the times of prayer, and marketplaces are also likely to be crowded. This advice to take precautions came from the Prophet (blessings and peace of Allah be upon him) because he feared that someone might be harmed by that.
This hadith highlights the noble character and compassion of the Prophet (blessings and peace of Allah be upon him) towards the believers.
It highlights how sacred the Muslim’s blood is, and it must not be shed whether in small or large amounts.
It highlights the etiquette of carrying weapons; the one who carries a weapon must take precautions and be very careful to avoid causing injury to anyone.
It indicates that it is permissible to pass through mosques, even though they are originally built for the purpose of worship, because there is a need for that..

454
It was narrated from ‘Urwah ibn al-Zubayr that ‘A’ishah said: I remember the Messenger of Allah (blessings and peace of Allah be upon him) standing at the door of my apartment one day, when the Ethiopians were playing in the mosque. The Messenger of Allah (blessings and peace of Allah be upon him) was screening me with his rida’, whilst I watched them playing..

Commentary : The Prophet (blessings and peace of Allah be upon him) loved his wife ‘A’ishah the Mother of the Believers, and in the way in which he interacted with her, he set an example of kind treatment and taught us a great deal, paying attention to the age and maturity level of his wife, and letting her have some of what she needs of permissible things [such as entertainment].
In this hadith, ‘A’ishah (may Allah be pleased with her) narrates that the Messenger of Allah (blessings and peace of Allah be upon him) stood at the door of her apartment one day, when the Ethiopians were playing with their spears in the mosque. The Ethiopians are a nation of black people; some of them were slaves and servants. The Messenger of Allah (blessings and peace of Allah be upon him) was screening ‘A’ishah (may Allah be pleased with her) with his garment so that she could watch them playing with their weapons as she stood beside him.
This hadith highlights the good attitude of the Prophet (blessings and peace of Allah be upon him), and his kind and gentle treatment of his wife.
It highlights the virtue of ‘A’ishah, and how the Prophet (blessings and peace of Allah be upon him) held her in high esteem.
It indicates that it is permissible to play with spears and the like – such as sticks – so long as it does not involve anything that is prohibited..

456
It was narrated from ‘Amrah that ‘A’ishah said that Barirah came to her for help with her contract of manumission. She said: If you wish, I will pay your masters, and the wala’ will be for me. But her masters said: If you wish, you can give her what remains (of the cost of her manumission) – on one occasion Sufyan [one of the narrators] said: If you wish, you can manumit her, but the wala’ will be for us. – When the Messenger of Allah (blessings and peace of Allah be upon him) came, she told him about that, and the Prophet (blessings and peace of Allah be upon him) said: “Buy her and set her free, and the wala’ belongs to the one who manumits the slave.” Then the Messenger of Allah (blessings and peace of Allah be upon him) stood up on the minbar – on one occasion, Sufyan said: The Messenger of Allah (blessings and peace of Allah be upon him) ascended the minbar – and said: “What is the matter with people who stipulate conditions that are not in the Book of Allah? Whoever stipulates a condition that is not in the Book of Allah, he has no right to it, even if he stipulates it one hundred times.”.

Commentary : Islam urges people to free slaves, and teaches that the reward for one who frees a slave purely for the sake of Allah is that Allah will ransom him from the Fire. Islamic teachings offer guidelines on issues surrounding the manumission of slaves and what results from that of the relationship of wala’ and inheritance that is established between the one who manumits the slave and the slave who is manumitted.
In this hadith, ‘A’ishah (may Allah be pleased with her) narrates that Barirah bint Safwan (may Allah be pleased with her) – who was a freed slave of ‘A’ishah – came to her, seeking her help to pay off her contract of manumission with her master. The contract of manumission was when a slave made a deal with his master to pay a certain amount of money, and if he did that he would become free. ‘A’ishah (may Allah be pleased with her) told her that she would help her with the money, on condition that the wala’ of Barirah after she was manumitted would belong to ‘A’ishah (may Allah be pleased with her). Wala’ refers to mutual support, which dictates that the one who manumitted the slave would inherit from him, meaning that if this former slave died, and had no heir, then the one who manumitted him would inherit from him on the basis of wala’; thus wala’ is like blood ties. But Barirah’s masters said something to ‘A’ishah of which Sufyan ibn ‘Uyaynah, one of the narrators of the hadith, was not sure. On one occasion he said that they said to her: If you wish, you can give her what remains (of the cost of her manumission), meaning that you can do Barirah the favour of paying off what she still owes of her contract of manumission. On another occasion he said: If you wish, you can manumit her, but the wala’ will be for us. When the Messenger of Allah (blessings and peace of Allah be upon him) came, ‘A’ishah (may Allah be pleased with her) told him what had happened with Barirah, and he told ‘A’ishah to buy Barirah from her masters and manumit her. He also told her that wala’ belongs to the one who manumits the slave; this is the ruling of Islam. Then the Messenger of Allah (blessings and peace of Allah be upon him) stood on the minbar in his mosque and said: “What is the matter with people” – meaning, why do they do that? – “who stipulate conditions that are not in the Book of Allah” and are not in accordance with the laws of Allah (may He be exalted) and his rulings in the Qur’an or Sunnah. This was a hint of criticism on his part, so that the one who did that would not be embarrassed, and so that the people would realize that this matter was addressed to all of them, and would feel that many people did that. Thus the original doer would remain unknown and not feel embarrassed in front of other people; rather he would learn and come to know the correct ruling.
Then the Messenger of Allah (blessings and peace of Allah be upon him) told them that whoever stipulates a condition that is not in the Book of Allah has no right to what he stipulated and does not deserve it, “even if he stipulates it one hundred times.” The number one hundred was mentioned for emphasis, not that this particular number was meant.
This hadith highlights the good and gentle approach of a leader with his followers, because when the Prophet (blessings and peace of Allah be upon him) addressed the matter, he did not confront the one who stipulated that condition himself, as the aim could be achieved in his case and in the case of others without exposing or condemning him.
It highlights the fact that the leader may address the people when an error is committed, to explain the rulings thereon to the people and to denounce the action.
It indicates that one should make a great effort to remove evil and emphasize how abhorrent it is.
It highlights the importance of teaching the Islamic rulings having to do with worldly matters – such as buying and selling in the mosque – and explaining those rulings to people..

458
It was narrated from Abu Hurayrah that a black man – or a black woman – used to take care of the mosque, and he died. The Prophet (blessings and peace of Allah be upon him) asked about him, and they said: He died. He said: “Why did you not tell me? Show me his grave – or her grave.” He went to her grave and offered the funeral prayer for her..

Commentary : The Prophet (blessings and peace of Allah be upon him) was as his Lord described him in the Qur’an: {There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful} [al-Tawbah 9:128]. His offering the funeral prayer for the deceased was a mercy to him, and a light with which Allah would illuminate the grave of the deceased.
In this hadith, Abu Hurayrah (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) asked about a black man or woman who used to clean and sweep the mosque, and they told him that she had died. So he said to his companions: “Why did you not tell me” and inform me that she had died? According to a report in al-Sahihayn, they thought little of the deceased and did not pay much attention to him. According to a report narrated by al-Nasa’i from Abu Umamah ibn Sahl ibn Hunayf (may Allah be pleased with him), they said: We did not want to wake you up at night. Then the Prophet (blessings and peace of Allah be upon him) asked about his or her grave, and he offered the funeral prayer for the deceased at the graveside, after the burial had taken place.
This hadith highlights the virtue of cleaning the mosque, and of asking about a servant or friend when you do not see him for a while.
It indicates that one may reciprocate by offering supplication, and that it is encouraged to attend the funerals of good people.
It indicates that it is permissible to offer the funeral prayer at the grave of a deceased person in the same city, for one who did not attend his funeral, and that it is prescribed to announce deaths..

461
It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “An ‘ifrit of the jinn came at me suddenly yesterday – or words to that effect – to interrupt my prayer, but Allah gave me the power to suppress him. I wanted to tie him to one of the pillars of the mosque so that you could all see him this morning, then I remembered the words of my brother Sulayman, {He said, My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me} [Sad 38:35].” Rawh said: So he sent him away humiliated..

Commentary : The jinn are beings made of fire that can take different forms. They are creatures that are invisible to us, that Allah may show to whomever He wills of his creation. They are accountable like us; some of them are believers and disbelievers and sinners; some of them are good and some of them are evil.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that an ‘ifrit of the jinn attacked him the day before; in other words, he came to him suddenly and at speed whilst he was praying, to interrupt his prayer, distract him from it, and break his focus in the prayer by causing him to become confused and lose concentration, getting between him and his qiblah, and preventing him from conversing with his Lord. But Allah (may He be glorified and exalted) gave him power over that devil, so he was able to push him away. And then the Prophet (blessings and peace of Allah be upon him) wanted to tie him to one of the pillars of the mosque, so that on the following morning the people could see him tied up in the daylight. But then the Prophet (blessings and peace of Allah be upon him) remembered what his brother Sulayman ibn Dawud (peace be upon him) had said: {My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me} [Sad 38:35]. Control over the jinn was part of the dominion that Allah had granted to Sulayman (peace be upon him), so the Prophet (blessings and peace of Allah be upon him) refrained from doing that, and he let that jinni run away, defeated and humiliated, as he had failed to cause any harm to the Prophet (blessings and peace of Allah be upon him) or distract him from his prayer. This hadith does not contradict the verse, because what is meant by Sulayman’s dominion over the jinn is that he was able to subjugate them and make them serve him and obey him.
This hadith indicates that one may do some actions whilst praying, for the purpose of performing the prayer well, without intending to fidget or be heedless, and that one may ward off something harmful whilst praying, even if it cannot be warded off except with violence or forceful shoving.
It highlights the dignity and good attitude of the Prophet (blessings and peace of Allah be upon him), and how he showed respect to Allah’s Prophet Sulayman (peace be upon him).
It indicates that it is permissible to tie up a prisoner in the mosque and leave him there..

465
It was narrated from Anas ibn Malik that two of the companions of the Prophet (blessings and peace of Allah be upon him) left the Prophet’s house on a dark night, and each of them had something like a lamp lighting the way in front of them. When they parted, a light went with each one of them until he reached his family..

Commentary : Allah (may He be glorified and exalted) singles out whomever He wills from among His righteous slaves for honour and karamahs (extraordinary events bestowed upon the close friends of Allah), and He may cause extraordinary feats to happen at their hands, by way of highlighting their honourable status and righteousness, as He supported His prophets with miracles.
In this hadith, Anas ibn Malik (may Allah be pleased with him) tells of a karamah (extraordinary event) that happened to two of the companions of the Prophet (blessings and peace of Allah be upon him). They were ‘Abbad ibn Bishr and Usayd ibn Hudayr, as is narrated in Sahih Muslim. They were with the Prophet (blessings and peace of Allah be upon him) on a dark night, and when they left him, Allah (may He be exalted) caused two lights to go in front of them, as an honour to them, and as a miracle for the Prophet (blessings and peace of Allah be upon him), as He granted to some of his companions karamahs such as this when they needed lights. It was said that the reason for that is what was narrated by Abu Dawud from Buraydah (may Allah be pleased with him), that the Prophet (blessings and peace of Allah be upon him) said: “Give glad tidings to those who frequently walk in the dark to the mosques of perfect light on the Day of Resurrection.” Allah hastened for them some of that which He had stored up in the hereafter. This light moved with them like lamps, to illuminate the way for them. Then when they parted, for each of them to go to his house, a light went with each of them until he reached his home. According to a report narrated by Ahmad, each of them had a stick in his hand, and the stick of one of them lit up, so that they could walk in its light, then when they parted ways, the stick of the other one lit up too.
This hadith highlights the virtue of these two Sahabis.
It affirms that karamahs may happen to the close friends of the Most Gracious in all eras and times, until the onset of the Hour..

470
It was narrated that al-Sa’ib ibn Yazid said: I was standing in the mosques when a man threw a pebble at me. I looked and saw that it was ‘Umar ibn al-Khattab. He said: Go and bring these two men to me. So I brought them to him, and he said: Who are you – or where are you from? They said: We are from al-Ta’if. He said: If you were people of this land, I would have given you a painful punishment for raising your voices in the mosque of the Messenger of Allah (blessings and peace of Allah be upon him)..

Commentary : The mosques are houses of Allah on earth, and Islam urges us to respect their sanctity and protect them from all ills, including the raising of voices in them, by way of honouring them and out of respect for the worship that is done in them. The Prophet’s Mosque is especially sacred and is to be respected more than other mosques.
In this hadith, al-Sa’ib ibn Yazid (may Allah be pleased with him) narrates that he was standing in the mosque, and a man threw a pebble at him. When he looked to see who had thrown the pebble, he found that it was the caliph ‘Umar ibn al-Khattab (may Allah be pleased with him). ‘Umar said to him: Go and bring these two men to me. They were two men who had raised their voices in the mosque. So al-Sa’ib went and brought them to him, then ‘Umar asked them: Who are you – or where are you from? They said: We are from al-Ta’if, which is a city approximately 500 km from Madinah. ‘Umar (may Allah be pleased with him) said: If you were inhabitants of Madinah, I would have punished you with a beating and flogging, because you are raising your voices in the mosque of the Messenger of Allah! ‘Umar only differentiated between the people of Madinah and others regarding this matter because the people of Madinah were not unaware of the sanctity and venerable status of the mosque of the Messenger of Allah (blessings and peace of Allah be upon him), unlike those who were not local residents, who might be unaware that one should show such great respect to this mosque. Hence he let them off because of their lack of awareness.
This hadith indicates that people who are ignorant of rulings may be excused, if those rulings are matters of which they are unaware.
It indicates that it is forbidden to raise one’s voice in the Prophet’s Mosque.
It highlights the virtue of ‘Umar (may Allah be pleased with him) and his respect for the Prophet’s Mosque.
It indicates that the leader may discipline one who raises his voice in the mosque when talking and arguing..

472
It was narrated that ‘Abdullah ibn ‘Umar said: A man asked the Prophet (blessings and peace of Allah be upon him) when he was on the minbar: What do you say about prayer at night? He said: “[One should pray] two [rak‘ahs] by two, then when he fears that dawn is approaching, he should pray one [rak‘ah], which will make what he has prayed odd-numbered.” He used to say: Make the last of your prayers odd-numbered, for the Prophet (blessings and peace of Allah be upon him) enjoined that..

Commentary : The Sahabah (may Allah be pleased with them) were keen to ask the Prophet (blessings and peace of Allah be upon him) about prayer, both obligatory and supererogatory, which included voluntary prayers at night (qiyam al-layl), after Allah praised His Messenger and the believers for that in His Book: {Indeed, your Lord knows, [O Muhammad], that you stand [in prayer] almost two thirds of the night or half of it or a third of it, and [so do] a group of those with you} [al-Muzzammil 73:20].
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that a man came to the Prophet (blessings and peace of Allah be upon him) whilst he was addressing the people from his minbar in his mosque. Perhaps he was addressing the people on Friday (Jumu‘ah) or on some other occasion. The man asked him how the prayers at nights were to be done, and the Prophet (blessings and peace of Allah be upon him) told him that they are to be done two by two; in other words: pray two rak‘ahs then say the taslim, then pray two more, and so on, and then when the worshipper fears that the time for Fajr prayer is about to begin – and the same applies to one who prays at the beginning of the night then sleeps until the time of Fajr – he should end his qiyam with a single rak‘ah, so as to make the even-numbered prayers that he has offered odd-numbered, then say the taslim after that. Then Ibn ‘Umar (may Allah be pleased with him) instructed his companions to make the last of their prayers before sleeping, or before the break of dawn, odd-numbered, because the Prophet (blessings and peace of Allah be upon him) enjoined that.
The Prophet (blessings and peace of Allah be upon him) prayed Witr in different ways, with different numbers of rak‘ahs. By examining all of the reports, it becomes clear that it is permissible to pray Witr with three, five, seven, nine or eleven rak‘ahs. If a person prays Witr with three rak‘ahs, there are two ways of doing that which are both prescribed. The first is to offer three rak‘ahs one after another with one tashahhud; the second way is to say the taslim after two rak‘ahs then offer one rak‘ah on its own. But if he prays Witr with five or seven rak‘ahs, then they should be done continuously, with no tashahhud except one tashahhud at the end, followed by the taslim. If he prays Witr with nine rak‘ahs, they should be done continuously, and he should sit for the tashahhud in the eighth rak‘ah, then stand up without saying the taslim, and recite tashahhud in the ninth, followed by the taslim. If he prays Witr with eleven rak‘ahs, he should say the taslim after each two rak‘ahs, then pray one rak‘ah on its own at the end. The least perfect way of praying Witr is to pray two rak‘ahs and say the taslim, then to pray one rak‘ah on its own, then say the taslim. It is permissible to pray Witr with one taslim, but that should be with one tashahhud, not two..

475
It was narrated from ‘Abbad ibn Tamim, from his paternal uncle, that he saw the Messenger of Allah (blessings and peace of Allah be upon him) lying down in the mosque, with one leg on top of the other. It was narrated from Ibn Shihab, that Sa‘id ibn al-Musayyib, said: ‘Umar and ‘Uthman also used to do that..

Commentary : The Sahabah (may Allah be pleased with them) used to observe how the Messenger of Allah (blessings and peace of Allah be upon him) lived, in order to learn his Sunnahs, as Allah (may He be glorified and exalted) instructed them to do in His Book: {There has certainly been for you in the Messenger of Allah an excellent pattern} [al-Ahzab 33:21].
In this hadith, ‘Abdullah ibn Zayd ibn ‘Asim (may Allah be pleased with him) narrates that he saw the Messenger of Allah (blessings and peace of Allah be upon him) lying down – that is, sleeping – on his back in the mosque, with one of his legs on top of the other, and ‘Umar ibn al-Khattab and ‘Uthman ibn ‘Affan (may Allah be pleased with them both) also used to lie down in the mosque as the Prophet (blessings and peace of Allah be upon him) had done.
It is proven from the Prophet (blessings and peace of Allah be upon him) that it is prohibited to lie down placing one leg on top of the other, as it is narrated in Sahih Muslim that the Prophet (blessings and peace of Allah be upon him) said: “No one of you should lie down, then place one of his legs on top of the other.” This prohibition may be understood in the case of the ‘awrah becoming uncovered, because raising one leg on top of the other means bending one leg so that the knee of that leg is high, whilst the other leg is lifted to rest on the knee of the first leg. Even though it is possible that the ‘awrah may become uncovered in this position, the Prophet (blessings and peace of Allah be upon him) did that in such a way that nothing of it could be seen. It was also said that this prohibition was abrogated by this hadith, and the action of the two caliphs ‘Umar and ‘Uthmaan, who did that after the Prophet (blessings and peace of Allah be upon him), is quoted as evidence for that abrogation, because it is not possible that they were unaware of what of his Sunnah abrogated or was abrogated.
This hadith indicates that it is permissible to lie down in the mosque in any position, so long as there is no risk of the ‘awrah becoming uncovered..

1160
Mu‘ādhah al-‘Adawiyyah reported: I asked ‘Ā’ishah, the wife of the Prophet (may Allah's peace and blessings be upon him): “Did the Messenger of Allah (may Allah's peace and blessings be upon him) used to fast three days of each month?" She said: 'Yes.' I said to her: "Which days of the month did he use to fast?" She said: "It did not matter to him which days of the month he fasted.".

Commentary : People would ask the Prophet's wives about his custom regarding matters unclear to them or those they liked to learn about.
In this Hadīth, the Tābi‘i Mu‘ādhah al-‘Adawiyyah informs that she asked ‘Ā’ishah, the Mother of the Believers, (may Allah be pleased with her): "Did the Messenger of Allah (may Allah's peace and blessings be upon him) use to fast three days of each month?" The Prophet (may Allah's peace and blessings be upon him) urged the observance of fasting for three days every month, as narrated in the Two Sahīh Collections. In response to her, ‘Ā’ishah (may Allah be pleased with her) said: 'Yes', he used to fast them, and this was the minimum he would fast in a month. Then, Mu‘ādhah al-‘Adawiyyah asked for the specification of these days; whether they were at the start, middle, or end of the month, and whether they were successive or separated? ‘Ā’ishah (may Allah be pleased with her) told her that the Prophet (may Allah's peace and blessings be upon him) did not care about fixing these days; rather, she would find him fasting at the start of the month and at its middle and at its end. It was said: He (may Allah's peace and blessings be upon him) probably did not observe three specific days in a persistent manner, lest it might be thought they were specified.
In a Hadīth narrated by Abu Dāwūd, ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to fast - meaning at the Ghurrah of each month - three days, i.e., the start of the month. The Ghurrah of something is its beginning. It was also said: He meant the white days in the middle of the month during which the moon becomes full, namely the 13th, 14th, and 15th days. This is because Ghurrah also refers to whiteness. So, the Companion ‘Abdullāh ibn Mas‘ūd, who reported the Hadīth, probably mentioned the usual practice based on his knowledge of the Prophet's conditions and that he used to fast these days. Also, ‘Ā’ishah (may Allah be pleased with her), as narrated in the Two Sahīh Collections, reported that the Prophet (may Allah's peace and blessings be upon him) would fast so often outside Ramadan until it was said: He does not cease fasting. And he would refrain from fasting until it was said: He does not fast. Nonetheless, he used to fast on certain days, like the days at the start of the month and its middle, as well as on Mondays and Thursdays.
The bottom line is that there were numerous conditions for the Prophet (may Allah's peace and blessings be upon him) regarding fasting. Every Companion reported what he knew about the Prophet (may Allah's peace and blessings be upon him), or what he saw, or what was suitable in a certain situation; all the reports about the Prophet's fasting are authentic, which falls under permissibility and flexibility for those who want to fast as they wish while being keen to adhere to the Prophet's Sunnah and keep away from the days in which fasting is prohibited.
In the Hadīth: Demonstrating the practice of the Prophet (may Allah's peace and blessings be upon him) as he used to fast often and diligently.

1162
Abu Qatādah al-Ansāri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) was asked about his fasting. He said: . The Messenger of Allah (may Allah's peace and blessings be upon him) got angry. Thereupon, ‘Umar (may Allah be pleased with him) said: "We are pleased with Allah as a Lord, with Islam as a religion, with Muhammad as a Messenger, and with our pledge of allegiance as a pledge of allegiance." He said: He was asked about fasting of Ad-Dahr (all days), and he said: May he not fast or break his fast, or he has not fasted or broken his fast. He said: He was asked about fasting for two days and not fasting for one day, and he said: Who could bear that?! He said: He was asked about fasting one day and not fasting for two days, and he said: I wish that Allah had given us the strength for that. He said: He was asked about fasting one day and not fasting for one day, and he said: That is the fasting of my brother David (Dāwūd) (peace be upon him). He said: He was asked about fasting on Monday, and he said: That is the day on which I was born and the day on which I was sent (as a Prophet), or the revelation was sent down to me on that day. He said: And he said: Fasting three days every month and from Ramadan to the next Ramadan is (equivalent to) the fasting of Ad-Dahr (all days). He said: He was asked about fasting on the day of ‘Arafah, and he said: It expiates the past year and the coming one. He said: He was asked about fasting on the day of ‘Āshūrā’, and he said: It expiates the past year..

Commentary : The Prophet (may Allah's peace and blessings be upon him) liked that a Muslim should perform the deeds he can bear and do regularly. People used to ask about his guidance (may Allah's peace and blessings be upon him) regarding matters confusing and unclear to them, or about things they would like to know, so that they could follow his example and attain success.
In this Hadīth, Abu Qatādah al-Ansāri (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) was asked about his fasting, meaning: the fasting of the Messenger of Allah (may Allah's peace and blessings be upon him). In the version by Ahmed, it is mentioned that the questioner was a Bedouin, an Arab living in the desert. He (may Allah's peace and blessings be upon him) got angry and the effect of anger became manifest on his face, due to this man's statement and question. He probably got angry because he disliked the question, as he would need to answer it and feared that his answer would lead to some evil, namely that the questioner might think it to be obligatory or too little, or he might restrict himself to it while his condition allowed for more than that. As for the Prophet (may Allah's peace and blessings be upon him), he restricted himself to it due to his preoccupation with the interests and rights of Muslims, and the rights of his wives and guests and those who came to him, lest his example might be followed by anyone, and this would cause harm to some people. The questioner should have said: How much should I fast? Or: How should I fast? Thus, he would pose the question regarding himself, to which he would give him an answer based on his condition, as he gave answers to others on the basis of their respective conditions. Moreover, the Prophet's fasting did not follow one pattern. Rather, it would differ with the difference of conditions. He would sometimes fast often and at other times less often, and a situation like that makes it hard to answer the question.
When ‘Umar (may Allah be pleased with him) noticed the Prophet's anger, he - out of politeness and respect towards the Prophet (may Allah's peace and blessings be upon him) and as an apology and appeasement to him, and out of pity towards the questioner - said: "We are pleased with Allah as a Lord, with Islam as a religion, with Muhammad as a Messenger," i.e., we are pleased with His planning and predestination for us, and we have taken Him as our God and Deity, apart from anyone else. And we are pleased with Islam as a religion, as we have chosen it from among all religions and entered it being content and submissive, and we did not seek a religion other than Islam. And we are pleased with Muhammad (may Allah's peace and blessings be upon him) as a Messenger. We are pleased with all he brought from Allah Almighty and accepted that with submission and delight, and we believed what he said, obeyed his commands, and shunned his prohibitions, and we loved, followed, and supported him.
"and with our pledge of allegiance as a pledge of allegiance," which refers to the pledge of allegiance over Hijrah and Jihad. This shows complete faith and submission to Allah and to His Messenger and religion.
When the Prophet's anger subsided, ‘Umar asked him - as related in another version by Muslim - in a more accurate and rational manner that was closer to the truth. He posed his question in a general way that would benefit all people. He asked him about fasting for all days, which is the fasting for all the days of the year consecutively, and about the state of he who observes such fasts, as to whether it is commendable or dispraised. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "May he not fast or break his fast;" or he said: "He has not fasted or broken his fast." The meaning: He does not struggle against the severity of hunger and thirst because he gets used to fasting and so it becomes easier for him, and he does not need the patience over the effort upon which the reward is conditional. Hence, he becomes like one who did not fast. And since he does not gain the comfort and pleasure felt by those who break their fast, it is as if he did not break his fast. It was said: This means supplication against him, by way of deterring him. It may also be an informative statement, meaning that it is as if this person did not break the fast because he ate nothing, and he did not observe the fast because his fast was not prescribed by the Lawgiver.
Then, he asked him about a person fasting for two days and not fasting for one day. Thus, the days he fasts are double the days he does not fast, which makes this act of worship more common than the usual way of life. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Who could bear that?!", i.e., who can do that being able to continue fasting while discharging his other duties of the day?! He seemed to have disliked it, for it mostly goes beyond people's capacity, and so it is not encouraged by an easy and tolerant religion. It was said: It indicates that the reason for prohibition is weakness, which means: If anyone can bear it, there is nothing wrong with that.
Then, he asked him about a person fasting one day and not fasting for two days. Thus, the days he does not fast are double the days he fasts, and he continues to do that for all his life. The Prophet (may Allah's peace and blessings be upon him) replied to him, saying: I wish that Allah had given us the strength for that. He seemed to have approved of this type of fasting and hoped to observe it. It was said: That his wish pertains to others in his Ummah, for the Prophet (may Allah's peace and blessings be upon him) would bear it and more than that, and it is authentically reported that he (may Allah's peace and blessings be upon him) used to observe continuous fasts. It was said: This means that because of his preoccupation with his wives, guests, activities, and people, the Messenger of Allah (may Allah's peace and blessings be upon him) did not observe this amount of fasting on a continuous basis. This is not because of his weakness to bear fasting, or his lack of patience over abstinence from eating for this period.
Then, he asked him about a person who fasts one day and does not fast for one day, and who takes that as a habit. In response, the Prophet (may Allah's peace and blessings be upon him) said: "That is the fasting of my brother David (Dāwūd) (peace be upon him)." This indirectly indicates that the Messenger of Allah (may Allah's peace and blessings be upon him) encouraged this fasting, for it is very moderate and it takes the two aspects of worship and habit into the best consideration, and it is one of the most beloved fasts to Allah Almighty, as related in the Two Sahīh Collections. This is because it is not ongoing fasting nor ongoing abandonment of fasting.
Then, he asked him about the reason behind fasting on Monday. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "That is the day on which I was born and a day on which I was commissioned (as a Prophet)," i.e., the day of the beginning of my prophethood; so, it is the day most worthy of being fasted. Or he said: "the revelation was sent down to me therein;" the revelation began to come down on it.
Then, the Prophet (may Allah's peace and blessings be upon him) said that fasting three days every month - which applies to specification, like the fasting of the white days: the 13th, 14th, and 15th days; or to generality, like fasting three days at the beginning of the month, its middle, or at its end, successively or sporadically - and the fasting of Ramadan every year is equivalent to the fasting of all days. That is, Allah, out of His grace and generosity, multiplies the reward for every act of goodness and worship, involving words or deeds, tenfold. So, a good deed is multiplied to ten similar good deeds. Likewise, the fasting of one day is recorded as fasting of ten days. Accordingly, if a person fasts three days, it is as if he fasts thirty days, which is a whole month. Thus, by fasting three days every month, it is as if he fasts the entire year, in addition to the obligatory fasting in the month of Ramadan.
And he asked him about fasting on the day of ‘Arafah. In response, the Prophet (may Allah's peace and blessings be upon him) said that whoever fasts it, Allah forgives for him the sins of two years: the past year and the coming year. This fasting is to be observed by non-pilgrims, for it is disliked for a pilgrim to fast on the day of ‘Arafah. This is because fasting on this day will make the pilgrim too weak to stand and supplicate. As for non-pilgrims, they are addressed by this Hadīth to the relevant merit and attainment of rewards from Allah Almighty. The day of ‘Arafah is the ninth day of Dhul-Hijjah. It was called as such because it comprises one of the pillars of Hajj, namely standing at ‘Arafah in Makkah.
Then, he asked him about the fasting of the day of ‘Āshūrā’, which is the tenth day of the month of Muharram. This is the day in which Allah saved Moses (peace be upon him) and his people from Pharaoh. So, Moses fasted it in gratitude to Allah for His favor in destroying the oppressors. In response, he (may Allah's peace and blessings be upon him) said that Allah forgives by fasting this day the sins of the past year.
This expiation includes minor sins, not the major ones. As for major sins, they can only be expiated by repentance or mercy from Allah, or it is hoped the major sins will be alleviated. It was said: The expiation for the coming year is that He will preserve him from committing sins in it. It was also said: that He will give him an amount of mercy and reward that expiates for the past year and the next one if it comes and he commits sins therein.
These questions by ‘Umar (may Allah be pleased with him) point to his proper understanding. He first calmed the anger of the Prophet (may Allah's peace and blessings be upon him) and then asked him about certain types of fasting that comprise all that a Muslim can observe, and he knew their rulings, while demonstrating which of them are valid and which are not and pointing out the merit of some of them. Meanwhile, he taught us all of that. So, whoever wishes can observe the valid fast and choose what is more suitable for himself and his ability.
The Hadīth points out the merit of fasting on Monday.
It also points out the merit of fasting on the day of ‘Āshūrā’.
It also shows the merit of fasting on the day of ‘Arafah.
And it demonstrates the merit of fasting during the month of Ramadan.
The Hadīth points out that Allah is Kind to His servants, and He facilitates things for them and removes hardships and restrictions from them.
The Hadīth prohibits fasting for all days.
And it forbids overburdening oneself in worship with things beyond one's capacity..

1163
Abu Hurayrah (may Allah be pleased with him) reported in a Marfū‘ Hadīth: He [i.e., the Prophet (may Allah's peace and blessings be upon him)] was asked: "Which prayer is the most excellent after the obligatory prayer? And which fasting is the most excellent after the month of Ramadan?" He said: "The most excellent prayer after the obligatory prayer is prayer in the middle of the night, and the most excellent fasting after the month of Ramadan is fasting Allah's month of Al-Muharram.".

Commentary : Prayer and fasting are among the pillars of Islam. Allah determined the obligatory prayer as five prayers during the day and night and determined the obligatory fasting as the fasting of the month of Ramadan. But, if anyone wants to perform these two forms of worship on a voluntary basis, the Prophet (may Allah's peace and blessings be upon him) specified its meritorious times during which the servant obtains the best reward.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) was asked about the best times and conditions for offering prayer and observing fast voluntarily. So, someone asked him: What are the best prayers after performing the five obligatory prayers, which must be offered? These are the best forms of worship whereby a servant can seek closeness to Allah Almighty before thinking about supererogatory and additional worship, in case he wants to offer that voluntarily. In a clarifying and demonstrating reply, the Prophet (may Allah's peace and blessings be upon him) said: "The most excellent prayer after the obligatory prayer is prayer in the middle of the night." This is because prayer during the night is more likely to be free from Riyā’ (show-off) and closer to sincerity, and the praying person can offer it in a focused and carefree manner away from daytime preoccupations. Plus, this is more helpful in remembering the Qur’an and not forgetting some of the verses. The middle of the night means: the last third of the night.
And he was asked about the most excellent fasting after the obligatory fasting of Ramadan, and he replied that the most excellent fasting after the month of Ramadan is fasting Allah's month of Al-Muharram, which is one of the sacred months within which Allah prohibited fighting. The month is attributed to Allah by way of extolment. It is the first month in the Hijri calendar, which is a reason for him to start it with the doing of good and receive it with worship. This is one of the best deeds, just as the first part of the day is received with Dhikr. So, it is hoped that this expiates for the rest of the year, akin to the merit of Dhikr in the early part of the day. It is also probable that since fighting was prohibited during Muharram, seizing its time for fasting was a good opportunity because the times during which fighting is permissible may entail that the believer does not fast, for fasting causes weakness.
The Hadīth points out the merit of prayer in the middle of the night.
It demonstrates the merit of fasting during the month of Muharram.
It also indicates that supererogatory and voluntary worship can be offered after performing the obligations..

1164
Abu Ayyūb al-Ansāri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If anyone fasts Ramadan and then follows it with six days in Shawwāl, it will be like a perpetual fast.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to fast some days every month on a voluntary basis, and he urged his Companions to do the same. He also urged the fasting of some days within the months of the year, given their abundant reward.
In this Hadīth, he directed the Muslims to fast six days in Shawwāl, after Ramadan, and pointed out that if anyone fasts the entire Ramadan and then fasts six days in Shawwāl, successive or sporadic - for fasting them successively or sporadically falls under the adherence to the Sunnah - he will obtain a reward equivalent to fasting the entire year. This stems from the great bounty of Allah towards His Muslim servants, as He multiplies the reward for them. This is explained by the verse that reads: {Whoever comes with a good deed will be rewarded tenfold.} [Surat al-An‘ām: 160] The month of Ramadan is equivalent to ten months, and fasting six days after Eid al-Fitr completes the year.
The Hadīth points out the merit of fasting six days in the month of Shawwāl..

1166
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I was shown Laylat al-Qadr, and then some members of my family woke me up, and I was caused to forget it. So, seek it in the remaining ten days." [And in a version]: I forgot it..

Commentary : Laylat al-Qadr is a great night whose status Allah points out in Surat al-Qadr. In this night the Qur’an was revealed; worship in it is better than worship in a thousand months; the angels descend in it with the permission of Allah; and it contains safety, security, and peace. It is known to occur, but its time is unknown. Several versions are reported from the Prophet (may Allah's peace and blessings be upon him) regarding the specification of Laylat al-Qadr. This Hadīth is one of those versions, and in it the Prophet (may Allah's peace and blessings be upon him) said: "I was shown Laylat al-Qadr," i.e., I was made aware of the specification of Laylat al-Qadr and on which night it occurs, but "some members of my family woke me up." This indicates that the Prophet's sighting of it was in a dream. However, his dreams (may Allah's peace and blessings be upon him) and the dreams of the prophets (peace be upon them) were divine revelations. This does not denote that he did not learn about it during wakefulness. As the Prophet (may Allah's peace and blessings be upon him) was caused to forget it, he said: "So, seek it in the remaining ten days," i.e., try to find it in the remaining ten days, which are the last ten days of the month of Ramadan as a whole. Other versions in the Two Sahīh Collections state that it occurs on odd-numbered days within the last ten days of Ramadan. The Prophet's statement: "seek it" denotes encouragement to try to find it. This should be done by engaging in worship, supplication, and pious acts.
This Hadīth mentions that the reason behind the Prophet (may Allah's peace and blessings be upon him) forgetting Laylat al-Qadr was that some members of his household awakened him. And it is mentioned in a Hadīth in the Sahīh Al-Bukhāri Collection, reported by ‘Ubādah ibn as-Sāmit (may Allah be pleased with him), that the reason behind that was a dispute and conflict between two men. And also in a Hadīth in the Sahīh Muslim Collection, reported by Abu Sa‘īd al-Khudri (may Allah be pleased with him), with the wording: "There came two men contending with each other and along with them was the devil." To reconcile these two Hadīths, this may either be taken to denote plurality; thus, the vision in the Hadīth of Abu Hurayrah (may Allah be pleased with him) was a dream. The forgetfulness happened because of awakening, and the vision in the Hadīth reported by others happened during wakefulness, while the forgetfulness occurred because of the mentioned dispute. Or it may be taken to suggest the occurring of the two stories, in which case the forgetfulness happened twice for two reasons. Or this may probably mean: Some members of my family awakened me, and I heard the dispute between the two men and got up to mediate between them. So, I was caused to forget it, due to my preoccupation with the two men.
The Hadīth indicates that the Prophet (may Allah's peace and blessings be upon him) was subject to forgetfulness, in what Allah willed.
It points out that Laylat al-Qadr lies in the last ten days of Ramadan.
It urges us to seek Laylat al-Qadr..

1168
‘Abdullāh ibn ’Unays reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I was shown Laylat al-Qadr and then I was caused to forget it. I saw myself prostrating in water and mud on its morning." He said: We had rain during the twenty-third night. So, the Messenger of Allah (may Allah's peace and blessings be upon him) led us in prayer and left, and indeed the trace of water and mud was on his forehead and nose. He said: ‘Abdullāh ibn ’Unays used to say: The twenty-third..

Commentary : There is no doubt that the greatest month in the sight of Allah is the month of Ramadan, and the greatest night is Laylat al-Qadr. Therefore, the Companions (may Allah be pleased with them) diligently tried to specify it. So, numerous Hadīths were reported on determining this night.
In this Hadīth, ‘Abdullāh ibn ’Unays (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I was shown Laylat al-Qadr and then I was caused to forget it," i.e., I came to know on which day it occurs. Then, this knowledge was taken away from me. Jibrīl (Gabriel) (peace be upon him) informed him of its specific time in that year. The Prophet (may Allah's peace and blessings be upon him) saw in a dream - and the dreams of the prophets are true and truth, and constitute revelation from Allah Almighty - that its sign is that he (may Allah's peace and blessings be upon him) was prostrating in water and mud. Then, ‘Abdullāh ibn ’Unays (may Allah be pleased with him) related that it rained on the twenty-third night. The Prophet's vision of himself prostrating in water and mud came true. He led them in Qiyām al-Layl and departed after the prayer as the trace of water and mud was on his forehead and nose due to prostrating over them. This was confirmation of the Prophet's dream. The roof of his mosque was made of palm leaf stalks. Based on this Hadīth, ‘Abdullāh ibn ’Unays (may Allah be pleased with him) used to determine Laylat al-Qadr to be the twenty-third night every year. Several Hadīths are reported specifying the time of Laylat al-Qadr. The scholars had a lot to say on reconciling these Hadīths or favoring some above others. This includes: that Laylat al-Qadr moves every year within the last ten days of Ramadan. It was called Laylat al-Qadr because of its high status and rank, or because the pious deeds performed therein are of great significance. Out of Allah's wisdom, He concealed it from people for them to diligently seek it within the nights, and thus, they will engage more in worship, which brings benefits to them.
The Hadīth mentions prostration on water and mud.
It states that the dreams of the prophets are true.
It urges us to seek Laylat al-Qadr and utilize it for the performance of righteous deeds, given the increased merit and reward therein.
It affirms prostration on the forehead and nose..

1170
Abu Hurayrah (may Allah be pleased with him) reported: We were talking about Laylat al-Qadr in the presence of the Messenger of Allah (may Allah's peace and blessings be upon him), who said: "Who amongst you remembers when the moon rose and it was like a half of plate?".

Commentary : Laylat al-Qadr is a great night. Allah points out its status in Surat al-Qadr. The Qur’an was revealed therein. Worship in it is better than worship in a thousand months. The angels descend in it with the permission of Allah, and it contains safety, security, and peace. It is known to occur, but its time is unknown. Several versions are reported from the Prophet (may Allah's peace and blessings be upon him) regarding the specification of Laylat al-Qadr or the nature of its night.
This Hadīth is one of those versions, and it identifies one of the characteristics of Laylat al-Qadr. Abu Hurayrah (may Allah be pleased with him) relates that they talked to one another about Laylat al-Qadr and its status and significance, the merit of performing Qiyām al-Layl therein, and its signs which were mentioned by the Messenger of Allah (may Allah's peace and blessings be upon him). Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Who amongst you remembers when the moon rose, and it was like a half of plate?" He likened the moon to half of a food plate. The meaning: Who amongst you remembers the night in which half of the moon appeared like half of a food plate? This was the sign of Laylat al-Qadr in this month known to them and in that year, or the sign of Laylat al-Qadr in all years. This indicates that Laylat al-Qadr can be seen and verified by whomever Allah wills..

1175
‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) would strive more in the last ten days than he would strive in other than them..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was most keen on attaining rewards, and he was good at utilizing the virtuous times, including the last ten days of Ramadan, which are the best nights of the year, and they contain Laylat al-Qadr (the Night of Decree), which is better than a thousand months.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) relates that when the last ten days of Ramadan came - starting from the night of the 21th day until the end of the month - the Prophet (may Allah's peace and blessings be upon him) would strive more in them than he would strive at other times, i.e., more than his diligence in other nights. This is due to the significance and merit of those nights and in pursuit of Laylat al-Qadr. He would engage more in righteous deeds and worship, draw close to Allah Almighty, retire in his praying place, and keep away from women. This is demonstrated by another version in the Two Sahīh Collections: "When the ten days came, he would pray all night, wake up his family, show diligence, and tie up his lower garment firmly."
The Hadīth demonstrates keenness to engage diligently in worship during the last ten days of Ramadan.
It indicates that one should strive to have the best possible ending of Ramadan..

1176
‘Ā’ishah (may Allah be pleased with her) reported: I never saw the Messenger of Allah (may Allah's peace and blessings be upon him) fasting during the ten days..

Commentary : The month of Dhul-Hijjah is one of the sacred months. It includes the ten days at its beginning, during which righteous deeds are greatly meritorious. They include the day of ‘Arafah, the ninth day. And they include the day of Eid al-Ad'ha, the tenth day. A number of Hadīths are reported on their merit.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) reports that she did not see the Messenger of Allah (may Allah's peace and blessings be upon him) fasting during the first ten days of Dhul-Hijjah. In another version narrated by Muslim, she said: "He did not fast the ten days." The ten days here refer to the nine days from the beginning of Dhul-Hijjah, for fasting on the day of Eid is forbidden.
This Hadīth indicates that it is disliked fasting the ten days; whereas other Hadīths point to the merit of performing pious deeds - which include fasting - in those ten days. It is authentically narrated in the Sahīh Al-Bukhāri Collection that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "There are no deeds on any day better than deeds in these," i.e., the first ten days of Dhul-Hijjah. It is probable that the Prophet (may Allah's peace and blessings be upon him) did not observe fasting on these days because he would sometimes abandon certain deeds, though he would like to perform them, for fear that they might be ordained upon his Ummah. The merit of fasting the day of ‘Arafah by non-pilgrims is mentioned in a Hadīth narrated by Muslim: "Fasting the day of ‘Arafah, I expect from Allah that it expiates the sins of the preceding year and the next one.".

1184
‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) proclaim Talbiyah with his hair matted, saying: "Labbayka allahumma labbayk, labbayka la sharīka laka labbayk, inna al-hamda wa an-ni‘mata laka wa al-mulk, la sharīka lak." (Here I am at Your service, O Allah, here I am at Your service, here I am at Your service. You have no partner; the praise, the favor, and the dominion belong to You. You have no partner). He would not say anything more than these words. ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) used to say: The Messenger of Allah (may Allah's peace and blessings be upon him) would offer two Rak‘ahs in Dhul-Hulayfah, and when his she-camel stood upright with him on its back near the mosque of Dhul-Hulayfah, he proclaimed Talbiyah with these words. ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) used to say: ‘Umar ibn al-Khattāb (may Allah be pleased with him) used to proclaim Talbiyah like the Talbiyah of the Messenger of Allah (may Allah's peace and blessings be upon him) with these words and would say: Labbayka allahumma labbayk, labbayka wa sa‘dayk, wa al-khayr fi yadayk, labbayka wa ar-raghba’ ilayka wa al-‘amal (Here I am at Your service, O Allah, here I am at Your service. Here I am at Your service, in bliss. Good is in Your Hands. Here I am at Your service; things are sought of You, and deeds are done for Your sake)..

Commentary : This Hadīth demonstrates the manner of the Prophet's Talbiyah upon assuming Ihrām for Hajj. ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) mentions that the Messenger of Allah (may Allah's peace and blessings be upon him) "proclaimed Talbiyah," i.e., he said Talbiyah in a loud voice, "with his hair matted," i.e., he put something like glue in his hair to prevent it from drooping or to keep insects away. The Prophet (may Allah's peace and blessings be upon him) used to say in his Talbiyah: "Labbayka allahumma labbayk" (Here I am at Your service, O Allah, here I am at Your service), i.e., I repeat my response to You in complying with Your command to perform Hajj; so, I respond to Your command time and again. "labbayka la sharīka laka labbayk" (Here I am at Your service; You have no partner), i.e., You alone are Sovereign in Your dominion, without any opponent or partner. "inna al-hamda wa an-ni‘mata laka" (the praise, the favor... belong to You), i.e., praise, gratitude, and laudation are due to You alone, and every favor comes from You, and You are the Giver of it. "wa al-mulk, la sharīka lak" (and the dominion belongs to You; You have no partner). He mentioned the dominion after the praise and favor to generalize the causes of obedience and demonstrate the aspects of submission and worship. Then, he followed that with the words "la sharīka lak" (You have no partner) to dispel any resemblance to Him and affirm that He alone is the Possessor of the dominion, the praise, and the favor. The Prophet (may Allah's peace and blessings be upon him) would not say anything beyond these words in his Talbiyah and the assumption of Ihrām. It is said: The wisdom behind Talbiyah is to note Allah's honor to His servants as they come to His House after a call from Him.
Then, ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) says that the Messenger of Allah (may Allah's peace and blessings be upon him) offered two Rak‘ahs in the mosque of Dhul-Hulayfah. This refers to the Zhuhr prayer performed in a shortened form, as related in a Hadīth narrated by Muslim and reported by Ibn ‘Abbās. Dhul-Hulayfah is a place lying outside Madīnah, on the way to Makkah. Dhul-Hulayfah is located 6 or 7 miles, nearly 9 or 10km, away from Madīnah. It is the Miqāt of the people of Madīnah and the non-residents who pass by it. It is known today among the ordinary people as Abiyār ‘Ali or Ābār ‘Ali. It lies about 420km away from Makkah. On the day he arrived in Dhul-Hulayfah, the Prophet (may Allah's peace and blessings be upon him) performed the ‘Asr prayer therein as two Rak‘ahs. Then, he performed the Maghrib, ‘Ishā’, Fajr, and Zhuhr prayers there. Thus, he offered five prayers there and stayed for a day and night. "and when his she-camel stood upright with him on its back near the mosque of Dhul-Hulayfah," i.e., he rode his she-camel, and it stood up in preparation for moving, "he proclaimed Talbiyah with these words," i.e., the Prophet (may Allah's peace and blessings be upon him) raised his voice as he said this supplication mentioned earlier.
Then, ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) relates that ‘Umar ibn al-Khattāb (may Allah be pleased with him) would assume Ihrām and raise his voice as the Prophet (may Allah's peace and blessings be upon him) used to do and say: "Labbayka allahumma labbayk, labbayka wa sa‘dayk" (Here I am at Your service, O Allah, here I am at Your service. Here I am at Your service, in bliss), i.e., bliss after bliss, and I repeat that time and time again. "Wa al-Khayr fi yadayk" (Good is in Your Hands); good comes from You alone. "Labbayka wa ar-raghba’ ilayka wa al-‘amal." (Here I am at Your service; things are sought from You, and deeds are done for Your sake), i.e., things are sought from You and asked of You.
This addition was from the words of ‘Umar (may Allah be pleased with him). Other additions to Talbiyah are reported from some of the Companions, who added them by way of increasing what is good. It is narrated in the Two Sahīh Collections that the Prophet (may Allah's peace and blessings be upon him) would not criticize the Talbiyah proclaimed by any of his Companions..

1185
Ibn ‘Abbās (may Allah be pleased with him) reported: The polytheists used to say: "Labbayk la sharika lak" (Here I am at Your service; there is no partner with You.) He said: The Messenger of Allah (may Allah's peace and blessings be upon him) would say: "Woe to you! Enough, enough." They would say: "illa sharika howa lak; tamlikuhu wa ma malak" (Except a partner with You, whom You possess and all what he possesses." They would say that while performing Tawāf around the House!.

Commentary : Talbiyah for Hajj among the Muslims involves proclamation of the Tawhīd of Allah, sincere devotion to Him, and keeping away from Shirk. As for the polytheists, they used to proclaim Talbiyah for Hajj with Shirk.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reports that the polytheists used to say while performing Tawāf around the Ka‘bah: "Labbayk, there is no partner with You." So, they would commence the Talbiyah with Tawhīd. Since the Messenger of Allah (may Allah's peace and blessings be upon him) knew what they would add after that, he would say to them when they pronounced Talbiyah with Tawhīd: "Woe to you!" i.e., you will be in ruin and destruction for what you add to the Talbiyah. "Enough, enough!" i.e., your statement of Tawhīd is sufficient. Limit your Talbiyah to it and do not add the subsequent words: "illa sharika howa lak; tamlikuhu wa ma malak" (Except a partner with You, whom You possess and all what he possesses." By the partner, they meant their idols. This phrase in Arabic (tamlikuhu wa ma malak) has two potential meanings: First: You possess him and what is in his possession. Second: You possess him and he possesses nothing. They acknowledge that he is not worthy of any worship, for he is capable of nothing for himself or others, and that indeed the Sovereign is Allah. Nonetheless, they associate him with Allah in worship, out of ignorance or stubbornness, transgression, and arrogance! Allah Almighty says: {They have taken besides Him other gods who can create nothing but are themselves created. Nor do they have the power to harm or benefit themselves, nor do they have the power to cause death, give life or resurrect the dead.} [Surat al-Furqān: 3]
Moreover, Ibn ‘Abbās (may Allah be pleased with him) says that they used to say that while performing Tawāf around the Sacred House of Allah by way of seeking closeness to Allah Almighty through false words, which are rejected..

1186
Sālim reported: When Ibn ‘Umar (may Allah be pleased with him) was told that Ihrām should start from Al-Baydā’, he would say: Al-Baydā’ about which you tell a lie about the Messenger of Allah (may Allah's peace and blessings be upon him)! The Messenger of Allah (may Allah's peace and blessings be upon him) did not proclaim Talbiyah except at the tree when his camel stood up with him on its back..

Commentary : The Companions (may Allah be pleased with them) learned the rituals of Hajj from the Prophet (may Allah's peace and blessings be upon him) during the Farewell Hajj, as he enjoined them to do, and they passed them on to those who came after them.
In this Hadīth, Sālim ibn ‘Abdullāh ibn ‘Umar mentions that when his father ‘Abdullāh (may Allah be pleased with him) was told that raising one's voice with Talbiyah in Hajj or ‘Umrah should start from Al-Baydā’, he would deny that and say: "Al-Baydā’ about which you tell a lie about the Messenger of Allah (may Allah's peace and blessings be upon him)!" i.e., you allege that the Messenger of Allah (may Allah's peace and blessings be upon him) started his Talbiyah in his Hajj when he reached Al-Baydā’. You are mistaken in this. He attributed lying to them, for they said something contrary to reality. This does not mean intentional lying. Indeed, the Arabs tend to say to one who made an error: You lied. Al-Baydā’ is a place near Dhul-Hulayfah from the direction of Makkah. It was called Baydā’ for the absence of landmarks therein such as buildings and the like. What is meant here is the elevated and high place opposite Dhul-Hulayfah from the direction of Makkah.
Then, Ibn ‘Umar (may Allah be pleased with him) explained what is right to them, namely that the Messenger of Allah (may Allah's peace and blessings be upon him) did not raise his voice with Talbiyah "except at the tree" located near the mosque of Dhul-Hulayfah, which is a village situated 6 or 7 miles (nearly 10km) away from Madīnah, and it is the Miqāt for the people of Madīnah and the non-residents who pass by it. This happened when he set out for the Farewell Hajj. He raised his voice with Talbiyah as he rode his camel and made it stand up to leave, after he had assumed Ihrām at that location.
The difference between the Companions (may Allah be pleased with them) over the places from which the Messenger of Allah (may Allah's peace and blessings be upon him) proclaimed Talbiyah is probably caused by the fact that each of them talked about what he saw. The Prophet (may Allah's peace and blessings be upon him) left Madīnah for Hajj. When he prayed in the mosque of Dhul-Hulayfah, he proclaimed Talbiyah for Hajj, which some people heard and memorized from him. Then, he rode his she-camel, and it stood up, he proclaimed the Talbiyah, of which some people became aware, for they were coming in groups. So, they heard him and said: Indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) proclaimed the Talbiyah when his she-camel stood up with him on its back. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) proceeded, and when he ascended the elevated place of Al-Baydā’, he proclaimed the Talbiyah, which some people became cognizant of and said: Indeed, he proclaimed the Talbiyah when he ascended the elevated place of Al-Baydā’. So, each of them transmitted what he had heard. This shows that the difference arose over the starting of the Talbiyah and the assumption of Ihrām from the Miqāt. This confusion is cleared up by a Hadīth narrated by Abu Dāwūd, in which Ibn ‘Abbās (may Allah be pleased with him) said: "By Allah, he proclaimed the Talbiyah in his place of prayer, proclaimed the Talbiyah when his she-camel stood up with him on its back, and proclaimed the Talbiyah when he ascended the elevated place of Al-Baydā’.".

1195
Ibn ‘Abbās (may Allah be pleased with him) reported that Zayd ibn Arqam came, and ‘Abdullāh ibn ‘Abbās said to him, reminding him: "How did you tell me about the meat of the game presented as a gift to the Messenger of Allah (may Allah's peace and blessings be upon him) while he was in a state of Ihrām?" He said that he said: "He was presented with a slice of the meat of the game, and he refused it, saying: "Indeed, we will not eat it; we are in a state of Ihrām.".

Commentary : Hajj is one of the pillars of Islam, and it is an act of worship for those who can find a way to it. During it, some permissible things become forbidden for those who assume Ihrām for Hajj. One of these is that Allah Almighty says: {But hunting land animals is forbidden to you as long as you are on pilgrimage.} [Surat al-Mā’idah: 96]
In this Hadīth, the Tābi‘i Tāwūs ibn Kaysān al-Yamāni relates that Zayd ibn Arqam (may Allah be pleased with him) came from Kufa to ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him), and Ibn ‘Abbās asked him to relate to him what he had previously told him about the Prophet's action when some meat from a hunted land animal was presented to him as a gift while he was in a state of Ihrām for Hajj. In other words, did the Prophet (may Allah's peace and blessings be upon him) accept it and eat therefrom or refuse it? So, Zayd ibn Arqam (may Allah be pleased with him) told him that when the Messenger of Allah (may Allah's peace and blessings be upon him) was presented with some meat and he knew that it was part of a hunted land animal, he refused the gift and did not accept it from the person who offered it to him. Then, the Prophet (may Allah's peace and blessings be upon him) clarified to the man who presented the gift that he refused it because he was in a state of Ihrām, and a Muhrim may not eat from hunted land animals.
In a Hadīth in the Two Sahīh Collections, Abu Qatādah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) ate from his game while being in a state of Ihrām. However, Abu Qatādah was not in a state of Ihrām when he hunted this animal from which the Prophet (may Allah's peace and blessings be upon him) ate. Reconciling the two Hadīths, the scholars said that he refused the first gift because the man hunted it for his sake, whereas he deemed the second game lawful because no role was played by a Muhrim in its hunt, and he did not hunt it for his sake. So, if a non-Muhrim hunts an animal for himself and then presents part of it to a Muhrim, there is nothing wrong with that, and the Muhrim may eat from it.
The Hadīth demonstrates the Prophet's guidance upon refusing a gift, and that he would mention the reason for refusing it. This stems from his good manners (may Allah's peace and blessings be upon him)..

1197
Mu‘ādh ibn ‘Abdur-Rahmān ibn ‘Uthmān at-Taymi reported: We were with Talhah ibn ‘Ubaydullāh as we were in a state of Ihrām. A bird was presented to him as a gift. Meanwhile, Talhah was sleeping. Some of us ate and some of us refrained. When Talhah woke up, he agreed with those who ate it and said: "We ate it along with the Messenger of Allah (may Allah's peace and blessings be upon him).".

Commentary : Hajj is one of the pillars of Islam, and it is an act of worship for those who can find a way to it. During it, some permissible things become forbidden for those who assume Ihrām for Hajj.
In this Hadīth, the Tābi‘i ‘Abdur-Rahmān ibn ‘Uthmān at-Taymi says that they were one day with the Companion Talhah ibn ‘Ubaydullah (may Allah be pleased with him) as the people were in a state of Ihrām for Hajj or ‘Umrah. Meanwhile, a grilled or cooked bird was gifted to Talhah (may Allah be pleased with him), and it probably was a hunted bird. Talhah was reclining, asleep. So, he did not know about the bird gifted to him, and the ruling on eating therefrom was not clear to those in the state of Ihrām. Therefore, the people fell under two categories; some of them ate from this bird, and others feared and refrained from eating from the gifted bird thinking that a Muhrim may not eat from it. "When Talhah woke up, he agreed with those who ate it," i.e., he described their action as right, by words or deeds. Clarifying the reason behind his approval of those who ate, Talhah said: We ate the like of that along with the Prophet (may Allah's peace and blessings be upon him) while we were in a state of Ihrām. So, eat from what was gifted to me.
In the Two Sahīh Collections, Ibn ‘Abbās reported: As-Sa‘b ibn Jaththāmah al-Laythi presented to the Prophet (may Allah's peace and blessings be upon him) the meat of a zebra while he was in Al-Abwā’ or Waddān (they are two places). The Messenger of Allah (may Allah's peace and blessings be upon him) declined to eat therefrom. Upon noticing the unpleasant feeling on his face, he said to him: "Indeed, we only declined it because we are in a state of Ihrām."
Reconciling between the two Hadīths, it is to be said that the Messenger of Allah (may Allah's peace and blessings be upon him) permitted the bird for them because the Muhrims played no role in hunting it. This is also explicitly mentioned in a Hadīth in the Two Sahīh Collections, in which Abu Qatādah (may Allah be pleased with him) reported that he hunted a zebra, and when they asked the Prophet (may Allah's peace and blessings be upon him), he said to them: "Did anyone of you command him or point to him with something?" They said: 'No.' So, he said: "Then, eat what is remaining of its meat."
As for declining the meat of the hunted animal from As-Sa‘b ibn Jaththāmah, this is because he hunted it for the Prophet's sake, and he (may Allah's peace and blessings be upon him) was in a state of Ihrām, and a Muhrim may not eat from the meat of a prey which was hunted for him. Had he not been in a state of Ihrām, he would have accepted it and eaten it.
The Hadīth shows how the Companions used to explain the rulings of the religion to the contemporary Tābi‘is..

1202
Ibn ‘Abbās reported: The Messenger of Allah (may Allah's peace and blessings be upon him) got himself cupped and paid the cupper his wage, and he put medicine in his nose..

Commentary : Allah Almighty has made good things lawful for His slaves and made unlawful for them anything evil and impure concerning food, drink, gains, trade, etc. The Shariah has also urged Muslims to have self-esteem and to elevate themselves from lowly things.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) mentions that the Messenger of Allah (may Allah's peace and blessings be upon him) "got himself cupped," i.e., he asked someone to cup him. Cupping is to extract some blood from the body by pricking the area of pain and then absorbing and extracting this blood after collecting it by means of a cup, which is an instrument resembling a funnel. Cupping provides treatment for a variety of pains. The Prophet (may Allah's peace and blessings be upon him) paid the person who cupped him his wage for that. This is part of the Prophet's actual acts of Sunnah. If it was prohibited to give a wage to a cupper, he would not pay this cupper a wage. The scholars took the Hadīths prohibiting the earning by a cupper and stating that it is impure to denote purification and exaltation above lowly earnings and to urge noble manners and lofty matters. Or perhaps the prohibition was in the early days of Islam, and it was subsequently abolished. So, when he paid the cupper his wage, he abrogated the previous ruling.
Then, Ibn ‘Abbās (may Allah be pleased with him) mentioned another medicine which the Prophet (may Allah's peace and blessings be upon him) used, saying: "and he put medicine in his nose." To use it, a person lies down and places something below his shoulders to raise them, and then he puts drops of the medicine into his nose, so that they can reach his brain. Then, the illness comes out with sneezing.
The Hadīth demonstrates the Prophet's use of medicine and his pursuit of the proper means of treatment.
It mentions that the cupper took a wage for cupping..

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..