Bukhari and Muslim hadiths

Book of Hadith
- Bukhari Hadith
- Muslim Hadith

| Hadiths

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

Hadith

1316

Bakr ibn ‘Abdullāh al-Muzani reported: While I was sitting with Ibn' Abbās near the Ka'bah, a Bedouin came to him and said: "What is the matter that I see that the children of your uncle supply honey and milk, whereas you supply Nabīdh (water sweetened with dates or raisins)?! Is it due to your poverty or due to your stinginess?" Thereupon, Ibn' Abbās said: "Praise be to Allah, we are neither poor nor stingy. The Prophet (may Allah's peace and blessings be upon him) came riding his mount, and Usāmah was sitting behind him. He asked for water, and we gave him a cup of Nabīdh, and he drank and gave the remaining amount to Usāmah, and he said: 'You have done something good and pleasant. Continue doing it.' So, we do not want to change what the Messenger of Allah (may Allah's peace and blessings be upon him) commanded.".

Commentary : A true Muslim follows in the footsteps of the Prophet (may Allah's peace and blessings be upon him) and adheres to his guidance, especially concerning what is authentically reported from him. This was the attitude of the Prophet's Companions, who were keen to follow the Prophet (may Allah's peace and blessings be upon him) in all his actions and statements.
In this Hadīth, the Tābi‘i Bakr ibn ‘Abdullāh al-Muzani informs that while he was sitting with Ibn ‘Abbās near the Ka‘bah, a Bedouin - a dweller of the desert - came to him and said: "What is the matter that I see that the children of your uncle", meaning the rest of the Quraysh tribe apart from the children of Al-‘Abbās. "supply honey and milk, whereas you supply Nabīdh?!" The Bedouin was referring to supplying water to the pilgrims. The children of Al-‘Abbās would provide the people with Nabīdh, dates or raisins soaked in water till their taste became sweet. It is not intoxicating. Water in Makkah was subject to change, and so they used to sweeten it by that. He asked him: Is your abandonment of the supply of honey and milk due to poverty or stinginess? Thereupon, Ibn ‘Abbās (may Allah be pleased with him) said: "Praise be to Allah", and he told him that they were neither poor nor stingy; instead, they did so in adherence to the teaching they had received from the Prophet (may Allah's peace and blessings be upon him). This is because the Prophet (may Allah's peace and blessings be upon him) had come to Makkah while riding his mount, i.e., his she-camel, and Usāmah ibn Zayd (may Allah be pleased with him) was riding behind him. The Prophet (may Allah's peace and blessings be upon him) asked for water, and they brought him a vessel containing Nabīdh, and he drank and made Usāmah drink the amount left over. Then, the Prophet (may Allah's peace and blessings be upon him) said to them: "You have done something good and pleasant," i.e., you have done a good and pleasant act by sweetening water with Nabīd made of dates or raisins. This indicates that this drink is not prohibited; otherwise, the Prophet (may Allah's peace and blessings be upon him) would not have drunk it, and he would have forbidden it.
Then, clarifying the reason for that, Ibn ‘Abbās (may Allah be pleased with him) said: "So, we do not want to change what the Messenger of Allah (may Allah's peace and blessings be upon him) commanded" about sweetening water with Nabīdh, when he said: "Continue doing it," i.e., the Prophet (may Allah's peace and blessings be upon him) forbade them to continue supplying Nabīdh to the people, and they complied with his command. The meaning: We do not change the supply of Nabīdh into the supply of something else like honey and milk, even if this is deemed more appropriate to people, but we will not change something which the Messenger of Allah (may Allah's peace and blessings be upon him) liked and then commanded us to do. Indeed, this is more appropriate and befitting for us.
The Hadīth shows how the Companions followed the Prophet's guidance and were keen to adhere to his Sunnah.
It points out the merit of supplying drinks to the pilgrims.
It indicates that it is legitimate to drink non-intoxicating Nabīdh.
It includes praise for those who supply drinks to the pilgrims and for every doer of good.
The Hadīth demonstrates that wealthy people may consume the water provided in the mosques or roads, for it is supplied for everyone, not the poor alone..

1318

Jābir ibn ‘Abdullāh reported: We joined the Prophet (may Allah's peace and blessings be upon him) in Hajj and ‘Umrah, and seven persons shared in a Badanah. A man asked Jābir, "Can a Jazūr be shared as a Badanah is shared? He said: "They are but from among the Badanahs." Jābir was present at the Hudaybiyah, and he said: We slaughtered seventy Badanahs during that day, and every seven persons shared in a Badanah. [In a version]: He commanded us that when we ended our Ihrām, we should present the Hady, and a group of us should share in one Hady. This was when he enjoined them to exit their Ihrām for Hajj..

Commentary : The Hady and Nahr (animal slaughter) are among the rituals of Hajj, and they represent a means of drawing closer to Allah and feeding the poor and needy. The Prophet (may Allah's peace and blessings be upon him) clarified its rulings and that it is valid for seven persons to share in one Badanah, which is sufficient for them.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that when they were with the Prophet (may Allah's peace and blessings be upon him) in Hajj and ‘Umrah, every seven persons shared in a Badanah. Badanah: It particularly belongs to camels. And it is said: It refers to camels and cows. In another version by Muslim: "in camels and cows, and every seven persons of us shared in a Badanah." This means that if the Hady is a camel or a cow, it is valid and sufficient to be shared by seven persons.
A man said to Jābir: "Can a Badanah be shared as a Jazūr is shared? Jazūr: young camels. And it is said: a Badanah is offered to the House before assuming Ihrām for the rituals, whereas Jazūr is the camels bought and offered to the House after Ihrām. Hence, the man asked about it and whether it is valid to also share in it? Jābir said to him: "They are, but from the Badanahs", i.e., when Jazūr is bought for the rituals, it becomes like Badanah.
Then, Abu az-Zubayr - who narrated the Hadīth from Jābir (may Allah be pleased with him) - informed that Jābir attended the Hudaybiyah, the incident when the Prophet (may Allah's peace and blessings be upon him) and the Muslims were prevented from entering Makkah to perform 'Umrah. So, he ended his Ihrām and slaughtered the Hady at the place where he was stopped from proceeding. This happened in the sixth Hijri year. Hudaybiyah is the name of a well located near Makkah, almost 20km away on the old Jeddah Road.
Jābir (may Allah be pleased with him) stated that they slaughtered seventy Badanahs on that day, and every seven persons shared in one Badanah. And in a version: "He", i.e., the Prophet (may Allah's peace and blessings be upon him), "commanded us that when we ended our Ihrām, we should present the Hady and a group of us should share in one Hady", i.e., a group up to seven persons would share in one Badanah. "This is when he enjoined them to exit their Ihrām for Hajj"; by Hajj, he meant the Farewell Hajj; and by ‘Umrah, he meant the ‘Umrah of Hudaybiyah, as indicated by his words: "Jābir was present at the Hudaybiyah."
The Hadīth indicates that it is legitimate for seven persons to share in one Badanah to offer it for Hajj..

1318

Jābir ibn ‘Abdullāh reported: In the year of Al-Hudaybiyah, we slaughtered with the Messenger of Allah (may Allah's peace and blessings be upon him) a camel on behalf of seven persons and a cow on behalf of seven persons..

Commentary : Hady (sacrificial animals) and Nahr (slaughtering) are from the rituals of Hajj, and they represent a means of drawing closer to Allah and of feeding the poor and the needy. The Prophet (may Allah's peace and blessings be upon him) clarified its rulings pointing out that it is valid for seven persons to share one camel or one cow and this will be sufficient for them.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reports that the Companions (may Allah be pleased with them) slaughtered their sacrificial animals with the Messenger of Allah (may Allah's peace and blessings be upon him) on the year of Al-Hudaybiyah, the 6th year after Hijrah. Al-Hudaybiyah is the name of a well located near Makkah, almost 20 km away on the old Jeddah Road. The year of Al-Hudaybiyah is the year when the Prophet (may Allah's peace and blessings be upon him) set out to perform ‘Umrah. He (may Allah's peace and blessings be upon him) assumed Ihrām (ritual state of consecration) for ‘Umrah from Dhul-Hulayfah and brought the Hady with him. However, when the polytheists prevented him from reaching the House, they slaughtered the Hady. Jābir (may Allah be pleased with him) reported that the Badanah was shared by seven and the cow was shared by seven, and this was sufficient for them. "Badanah" here means a camel.
The Hadīth indicates the permissibility of sharing the Hady..

1324

Abu az-Zubayr reported: I asked Jābir about riding the Hady (sacrificial animal) and he said: I heard the Prophet (may Allah's peace and blessings be upon him) say: "Ride it gently if you have nothing else until you find a mount.".

1325

Mūsa ibn Salamah al-Hudhali reported: Sinān ibn Salamah and I set out to perform 'Umrah. Sinān proceeded while having a sacrificial camel with him, which he was driving. The camel stopped in the way, being completely exhausted, and this state of it made him helpless - if it stopped proceeding further, how would he be able to take it along with him? He said: "When I come to the town, I will surely ask about that." I moved on in the morning, and as we encamped at Al-Bat'hā', he said: "Let us go to Ibn' Abbās to talk to him." He said: He mentioned to him the affair of his sacrificial camel, and he said: "You have come upon the well-informed one. The Messenger of Allah (may Allah's peace and blessings be upon him) sent sixteen sacrificial camels with a man, and he put him in charge of them. He proceeded and then returned and said: 'O Messenger of Allah, what should I do with those of them which become too exhausted to move?' He said: 'Slaughter them and then dye their hooves in their blood, and then put in on the sides of their humps. Neither you nor anyone of those in your company may eat from it.'" [In a version]: The Messenger of Allah (may Allah's peace and blessings be upon him) sent eighteen sacrificial camels with a man... and the rest of the Hadīth is the same. He did not mention the first part of the Hadīth..

Commentary : Allah Almighty sent His Prophet Muhammad (may Allah's peace and blessings be upon him) as a mercy to the worlds and made obedience to his commands and avoidance of his prohibitions the cause of salvation in this world and the Hereafter. His way was to make things easy for people in their worship and life, especially in those matters that involve hardship and harm.
In this Hadīth, the Tābi‘i Mūsa ibn Salamah al-Hudhali informs that he set out on a journey along with his brother Sinān ibn Salamah to perform ‘Umrah, Sinān had a sacrificial camel which he was driving. Badanah in Arabic and the plural is Budn, refers to a camel or cow brought and presented to the Sacred House of Allah. "The camel stopped in the way, being completely exhausted," i.e., it fell due to exhaustion before reaching where it would be slaughtered. So, Sinān was confused and did not know what to do about it. "If it stopped proceeding further", i.e., if it became tired and exhausted, what should he do with it? So, he swore, saying: "When I come to the town", meaning Makkah, "I will surely ask about that", which means: I will pose a thorough question about that. When he reached Makkah - in the forenoon - he alighted at Al-Bat'hā', a place containing small pebbles. It was initially the channel of the valley of Makkah, and it lies south of the Sacred Precincts, opposite Mount Thawr. It is also called Al-Abtah. He asked Mūsa ibn Salamah to go along with him to ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him). When they went to Ibn ‘Abbās (may Allah be pleased with him), Sinān told him about the sacrificial camel and what happened to it. Thereupon, Ibn ‘Abbās (may Allah be pleased with him) said: "You have come upon the well-informed one", i.e., you have come across a person well aware of the truth of what you have asked about and knowledgeable of all its aspects, apparent and hidden. Then, Ibn ‘Abbās said to him: "The Messenger of Allah (may Allah's peace and blessings be upon him) sent" from Madīnah to Makkah "sixteen sacrificial camels with a man, and he put him in charge of them." He said: "He proceeded," i.e., he departed from the Prophet's gathering. "and then returned" and asked the Messenger of Allah, saying: "What should I do with those who become too exhausted to move?" i.e., they got exhausted and could not move on and reach the place of slaughter. In response, the Prophet (may Allah's peace and blessings be upon him) said: "Slaughter them", i.e., slaughter them in the place where you would leave them, and then dye the hooves hung around their necks in their blood, and then put the blood "on the sides of their humps" so that they could be recognized by anyone passing them by after that and known to be Hady that have been spoiled, and thus he could eat from them freely and would not think them to be dead animals. This is because the routes people took on their journeys were well-known to everyone. Also, it was a common habit for the dwellers of the desert - the Bedouins - and others to follow the positions of the pilgrims to pick up whatever they left behind in the places of their rest.
Then, the Prophet (may Allah's peace and blessings be upon him) said to him: "Neither you nor anyone of those in your company may eat from it", i.e., your companions who travel with you. This is intended to block the means to wrong action, lest some people may slaughter the Hady or deem them defective before the right time.
The Hadīth indicates that a person may send presents to Makkah or appoint someone to do so on his behalf in case he does not go by himself..

1326

Dhu’ayb Abi Qabīsah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to send the sacrificial camels under his charge and say: If any of these is completely exhausted and you fear it may die, then slaughter it and dip its shoe in its blood, then strike its side therewith; however, neither you nor anyone of your companions should eat it..

Commentary : Hady is the name given to what is offered as a gift and slaughtered at the Haram (sanctuary) from the camels, cows, sheep, and goats. In this Hadīth, Abu Qabīsah Dhu’ayb ibn Halhalah al-Khuzā‘i narrates that the Messenger of Allah (may Allah's peace and blessings be upon him) used to send the Budn, which refers to the livestock gifted to Allah's Sacred House, with him and then say to him: "If any of these is completely exhausted," i.e., afflicted with a disease or overcome by exhaustion that is likely to cause its death before reaching the place where it should be slaughtered, "then slaughter it" on the spot, "And dip its shoe" that is tied in its blood, "then strike" with this shoe stained with blood on its side, i.e., put the two sandals on the side of the camel's hump as a known sign to be recognized by whoever passes by it. Thus, whoever comes after them will look at it and realize that it is a damaged Hady and that it is permissible to eat from it without thinking it to be a dead animal. This is because the routes that people took in their travels were known to others as well, besides the fact that it was a regular habit of the desert dwellers from among the Bedouins and others to follow the traces of the pilgrims' lodgings to pick whatever they left behind therein. "But neither you nor any of your companions should eat it," i.e., he should not eat from it whether he is poor or rich, which entails blocking the means to what is unlawful lest some people should slaughter the Hady or make it defective prior to its due time.
The Hadīth encourages the act of sending Hadys to Makkah and appointing a proxy in case one does not go there himself..

1328

Tāwūs reported: I was in the company of Ibn' Abbās when Zayd ibn Thābit said: "Do you give Fatwa that a menstruating woman may depart without the last thing she does being Tawāf around the House?" Ibn' Abbās said, "If not, then ask the Ansāri woman so-and-so as to whether the Messenger of Allah (may Allah's peace and blessings be upon him) commanded her to do that." He said: Then, Zayd ibn Thābit returned to Ibn' Abbās, laughing as he said: "I only found that you spoke the truth.".

Commentary : Allah Almighty says: {Allah wants ease for you and does not want hardship for you.} [Surat al-Baqarah: 185] Allah Almighty also says: {and He has not imposed upon you any hardship in religion.} [Surat al-Hajj: 78] This clearly manifests the facilitation of things for people and the removal of hardship from them during the rituals of Hajj.
In this Hadīth, the Tābi‘i Tāwūs ibn Kaysān informs that he was with the Companion ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) when Zayd ibn Thābit (may Allah be pleased with him) said to him: You issued a Fatwa that a menstruating woman may leave Makkah without performing the Farewell Tawāf! Ibn ‘Abbās replied to him, saying: "If not" i.e., if you do not accept my view, then leave it and go ask the Ansāri woman so-and-so - this is ’Umm Sulaym bint Milhān (may Allah be pleased with her) - as to whether the Messenger of Allah (may Allah's peace and blessings be upon him) enjoined her to do that. So, Zayd (may Allah be pleased with him) went and asked her, and she agreed with the view of Ibn ‘Abbās (may Allah be pleased with him). It is narrated in the Two Sahīh Collections that ‘Ā’ishah, the Prophet's wife, reported that Safiyyah bint Huyay, the Prophet's wife, got her menses during the Farewell Hajj. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Will she delay us?!" I said: "O Messenger of Allah, she has performed the Ifādah Tawāf around the House." Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Then, let her depart."
When Zayd ibn Thābit (may Allah be pleased with him) knew the right thing, he went back to Ibn ‘Abbās (may Allah be pleased with him), laughing, as he found his view to be correct. Then, he said: "I only found that you spoke the truth." So, Zayd (may Allah be pleased with him) agreed with the view adopted by Ibn' Abbās (may Allah be pleased with him). This is what we are required to do when a dispute arises over something; we should refer to the Qur'an and the Sunnah, and when a sincere person finds proof that disproves his own opinion, he complies with it and scraps stubbornness.
The Hadīth shows the politeness of the Companions (may Allah be pleased with them), their righteousness, their keenness to follow the Sunnah, and their readiness to go back to what is right when it becomes manifest.
It indicates that if a woman gets her menses, she can depart and leave the Farewell Tawāf.
It also demonstrates that some rulings may be unknown to some scholars..

1331

Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) entered the Ka‘bah while there were six pillars in it. He stood near a pillar and supplicated, and he did not pray..

Commentary : The Conquest of Makkah took place in the eighth Hijri year. It was a blessed victory for the Muslims. When the Prophet (may Allah's peace and blessings be upon him) entered it, he did so in modesty and humility toward Allah Almighty, Who bestowed this victory upon him.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) entered the Ka'bah during the day of the Conquest of Makkah, and "there were six pillars" in it, i.e., six columns, and he stood near a pillar and supplicated while standing and did not pray therein. However, the opposite of that is established by a Hadīth in the Two Sahīh Collections. ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered the Ka'bah with Usāmah ibn Zayd, Bilāl, and 'Uthmān ibn Talhah al-Hajabi, and he locked it behind him and remained inside. I asked Bilāl when he came out: What did the Prophet (may Allah's peace and blessings be upon him) do? He said: "He took up a position with one pillar on his left, one pillar on his right, and three pillars behind him - the House had six pillars at the time - and then he prayed. They are reconciled by giving precedence to the Hadīth reported by 'Abdullāh ibn' Umar (may Allah be pleased with him), as Bilāl (may Allah be pleased with him) was with the Prophet (may Allah's peace and blessings be upon him) inside the Ka'bah; or that the Prophet (may Allah's peace and blessings be upon him) entered the Ka'bah twice; he prayed at one time and did not pray at the other..

1333

‘Atā’ reported: When the House (the Ka‘bah) was burned during the time of Yazīd ibn Mu‘āwiyah as the people of the Levant invaded it, and what happened to it happened, Ibn az-Zubayr left it until the people came to the season, seeking to encourage - or incite - them against the people of the Levant. When the people departed, he said: "O people, advise me regarding the Ka'bah. Should I demolish it and then rebuild it or repair its damaged part?" Ibn ‘Abbās said: "An opinion has occurred to me concerning it; that you repair the damaged part of it and leave a House upon which the people embraced Islam and stones upon which the people embraced Islam and upon which the Prophet (may Allah's peace and blessings be upon him) was sent." In reply, Ibn az-Zubayr said: "If the house of one of you was burned, he would not be pleased until he renewed it. So, what about the House of your Lord? I will make Istikhārah (consult my Lord) for three and then determine my affair." When the three were over, he decided to demolish it. The people kept away from him, fearing that something from heaven might descend upon the first one to climb it. Then, a man climbed and threw down some stones from it. When the people saw that nothing harmed him, they went one after another and demolished it to the ground. Ibn Az-Zubayr erected pillars and hung curtains on them until its structure rose up. Ibn az-Zubayr also said: I heard ‘Ā’ishah say: The Prophet (may Allah's peace and blessings be upon him) said: "Were it not for the fact that the people have recently left Kufr (disbelief) and that I do not have enough funds to enable me to build it, I would incorporate five cubits from the Hijr into it and make for it a door through which people enter and a door through which they exit." He said: "Today, I have the funds, and I do not fear people." He said: "He added to it five cubits from the Hijr till there appeared a foundation the people could see it. He built the structure upon it. The length of the Ka‘bah was 18 cubits, and when he added to it, he regarded it as short. So, he increased its length by ten cubits and made two doors for it: one for entrance and the other for exit. When Ibn az-Zubayr was killed, Al-Hajjāj sent a message to ‘Abdul-Malik ibn Marwān informing him about that and telling him that Ibn az-Zubayr had placed the structure upon a foundation that was seen by the upright people in Makkah. In reply, ‘Abdul-Malik sent a message to him saying: "We do not have anything to do with Ibn Zubayr's smearing. As for the addition he had made to its length, approve it. As for the addition he had made to it from the Hijr, revert it to its structure and wall up the door he had opened." So, he demolished it and restored it to its structure..

Commentary : The Ka‘bah is the Sacred House of Allah and the Qiblah of the Muslims. It is the first house to be appointed for humankind. Abraham and Ishmael (Ismā‘īl) (peace be upon both of them) had constructed it at the command of Allah Almighty, and it was demolished and built more than once.
In this Hadīth, ‘Atā’ ibn Abu Rabāh relates that when the Sacred House was burned, which happened when Al-Husayn ibn Numayr as-Sakūni surrounded ‘Abdullāh ibn az-Zubayr (may Allah be pleased with him) in Makkah after the incident of Al-Harrah in Madīnah, in 63 A.H., at the command of Yazīd ibn Mu‘āwiyah, the then Caliph of the Levant. Ibn Az-Zubayr (may Allah be pleased with him) was in dispute with him over the caliphate at the time. So, the people of the Levant entered the Sacred House to fight ‘Abdullāh ibn az-Zubayr and the Ka‘bah was burned, and its wall inclined due to the throwing of a catapult, a tool that throws stones. This burning and damage that happened to the Ka‘bah were not intended to occur to it; rather, the intended purpose was to besiege Ibn Az-Zubayr. So, the catapult strikes were targeting him, not the Ka‘bah.
During the siege, there came news about the death of Yazīd ibn Mu‘āwiyah in 64 A.H. Thereupon, the Levant army returned to its land. Then Ibn Az-Zubayr rose and declared himself as the Caliph, and the pledge of allegiance was given to him as the Caliph, and he commanded the obedience of the people of the Hejaz, Egypt, Iraq, and Khurāsān. After the departure of the Levant army, ‘Abdullāh ibn az-Zubayr (may Allah be pleased with him) left the House in its damaged state until people came from every place for the season of Hajj and gathered there. Ibn az-Zubayr (may Allah be pleased with him) wanted to "embolden them", i.e., encourage them to fight the people of the Levant, or "incite them", i.e., stir up rage in their hearts by making them see the burned House, and so they would fight the people of the Levant. When the people turned back to their homeland after the end of Hajj rituals, Ibn az-Zubayr (may Allah be pleased with him) said to the people of Makkah or the notables among them: "O people, advise me regarding the Ka'bah", i.e., give me your opinion: Should I demolish it and then rebuild it anew, or repair its weakened and damaged part? In reply, Ibn ‘Abbās (may Allah be pleased with him) said: "An opinion has occurred to me concerning it", i.e., an opinion has appeared and become clear to me, which is that you repair the weakened and damaged part in it and restore it to its former condition and leave the Ka'bah in the state which the people were familiar with when they embraced Islam. "and stones upon which the people embraced Islam", meaning the stones of the Ka'bah without alteration, and upon which the Prophet (may Allah's peace and blessings be upon him) was sent, and he did not change them. Ibn az-Zubayr said: "If the house of one of you was burned, he would not be pleased," i.e., the owner of the burned house until he renewed it. "So, what about the House of your Lord?!" In other words, the House of Allah Almighty is more worthy of being repaired and renovated. Then, he said to them: "I am going to make Istikhārah (consult my Lord) for three", i.e., I will perform the Istikhārah prayer and seek goodness and help from my Lord for three times or three days, and then I will make up my mind. When the three days were over, he realised that he should demolish and rebuild it, and he was determined to do that. As a result, the people avoided him. They turned away, fearing punishment would descend upon the first person to go above the House to demolish it, like what happened to the Companions of the Elephant. They remained in that situation till a man from them ascended the Ka‘bah and began to pull out the stones. When the people saw no punishment hit him, they moved and headed to the House one after another in constant succession. They demolished it and removed its stones until it was leveled to the ground. "Ibn az-Zubayr erected pillars and hung curtains on them until its structure rose up." The purpose was to make these pillars and curtains a Qiblah for worshippers so that they could identify the location of the Ka'bah through them. These curtains remained till the structure went up and became visible to the people. At that point, he removed them, as the objective was achieved, which was to build the high structure of the Ka'bah.
Then, Ibn az-Zubayr (may Allah be pleased with him) mentioned a Hadīth which he heard from his maternal aunt ‘Ā’ishah (may Allah be pleased with her), who reported that the Prophet (may Allah's peace and blessings be upon him) said: "Were it not for the fact that the people have recently left Kufr", i.e., they have recently embraced Islam and departed from Kufr. "and that I do not have enough funds" i.e., I do not possess enough money to enable me to build it, I would incorporate into the House "from the Hijr" - which is the circular structure around the Ka'bah from the side opposite the Black Stone and the Yemeni Corner, and it takes the shape of a semicircle adjacent to the Levantine and Iraqi Corners, and this Hijr is part of the Ka'bah - "five cubits"; In another version by Muslim: "and I added to it six cubits from the Hijr." This is because the Quraysh did not have enough money to construct the Ka‘bah. So, they built it according to their available means and left the remaining part outside and called it Hijr. Therefore, the Prophet (may Allah's peace and blessings be upon him) wanted to include it in the House. Then the Prophet (may Allah's peace and blessings be upon him) said: "and make for it a door through which people enter", which is the eastern door, "and a door through which they exit", which is the western one. So, the Prophet (may Allah's peace and blessings be upon him) decided not to demolish the Ka'bah and incorporate the Hijr into it out of fear of possible Fitnah (confusion, strife), so he left it as it was. After narrating the Hadīth, Ibn az-Zubayr said: "Today I have the funds", and I possess money sufficient for this purpose, and I do not fear Fitnah for the people as Imān (faith) is well established in their hearts. So he added to the Sacred House, incorporated into it five cubits from the Hijr, and dug an area in the ground of the Hijr till he reached the foundation of the House, upon which Abraham (peace be upon him) constructed the building, and the people saw and observed it. Ibn Az-Zubayr built the structure upon it. "The length of the Ka'bah was 18 cubits, and when he added to it, he regarded it as short," i.e., he considered it to be short. So, Ibn az-Zubayr increased its length by ten cubits. A cubit is about 69 cm. "and he made for it two doors: one for entrance and the other for exit." So, Ibn Az-Zubayr built the Ka'bah according to the design intended by the Prophet (may Allah's peace and blessings be upon him).
When Ibn az-Zubayr was killed in 73 A.H., and the caliphate was established for Banu Umayyah, Al-Hajjāj ibn Yūsuf ath-Thaqafi sent a message to ‘Abdul-Malik ibn Marwān - the then Caliph of the Levant - informing him "that Ibn az-Zubayr had placed the structure upon a foundation" i.e., upon the foundation of Abraham, which he revealed when the Hijr was dug; "that was seen" i.e., observed "by the upright people", those whose testimony is acceptable, "in Makkah"; so, should he leave it in the way Ibn az-Zubayr built it or demolish it and then rebuild it according to its old design? ‘Abdul-Malik sent a reply to Al-Hajjāj: "We do not have anything to do with Ibn Zubayr's smearing", i.e., we have nothing to do with the blame for the crime Ibn Az-Zubayr perpetrated by demolishing the Ka‘bah. In other words, we are innocent of his crime of demolishing the House. "As for the addition he had made to its length, approve it", i.e., keep it as it is. "As for the addition he had made to it from the Hijr, revert it to its structure," i.e., demolish it and restore it to its former structure, as it was during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him). "and seal up the door he had opened"; this is the other door, which Ibn Az-Zubayr added. So, Al-Hajjāj demolished the House and restored it to its former structure.
The Hadīth highlights the significance of seeking the opinion of those with sound judgment and experience.
It mentions the repair of the damaged part of the Sacred House.
It indicates the permissibility of abandoning something recommended and legitimate for fear that people may fail to understand it.
It also indicates that an interest may be abandoned for the sake of being safe from falling into evil.
It shows how the ruler should win the hearts of his subjects and work to protect them.
The Hadīth demonstrates how the Companions were keen to comply with what the Prophet (may Allah's peace and blessings be upon him) wanted.
It points out that the Istikhārah prayer should be performed with regard to important matters..

1336

Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) came across a caravan at Ar-Rawhā’. He said: Who are the people? They replied: The Muslims. Then, they asked: Who are you? He said: The Messenger of Allah. So, a woman lifted up a boy to him and said: Is Hajj counted for this one? He said: Yes, and you will have a reward..

Commentary : Islam has laid down certain conditions for a Muslim to be held accountable for religious duties and obligations. One of these conditions is making Hajj obligatory only upon the adult, sane, and free Muslim who has the ability.
In this Hadīth, ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) "came across a caravan," i.e., a traveling group. A caravan specifically refers to the owners of camels. And it is originally used to refer to ten or less than that. "At Ar-Rawhā’", is a village located almost 80 km away from Madīnah, that was on the way back from the Farewell Hajj, as mentioned in the narration of An-Nasā’i. He asked them: "Who are the people?" They answered him saying that they were from the Muslims. Then, they asked him (may Allah's peace and blessings be upon him): "Who are you?" He replied: "The Messenger of Allah". Perhaps they did not recognize him (may Allah's peace and blessings be upon him) because they had not seen him before, as they did not emigrate, i.e., they embraced Islam in their countries and did not emigrate before this incident.
On knowing that he was the Messenger of Allah (may Allah's peace and blessings be upon him), a woman from among them lifted up a little boy - one who had not reached the age of puberty - and she asked: "Is Hajj counted for this one?", i.e., does this little boy obtain the reward of Hajj? The Prophet (may Allah's peace and blessings be upon him) answered her, saying: "Yes" he gets the reward of voluntary Hajj, "and you will have a reward," i.e., because of making him avoid what the Muhrim (one in state of ritual consecration) avoids, and doing what the Muhrim does, and teaching him if he is discerning, or the reward of being his deputy in Ihrām (state of ritual consecration), throwing the pebbles, standing, and carrying him during Tawāf (circumambulating the Ka‘bah) and Sa‘y (walking at a brisk pace between Safa and Marwah) if he is undiscerning. His saying: "And you will have a reward" is meant to encourage her.
A boy's Hajj is valid, and he gets a reward for it; however, it does not exempt him from the obligation, and he will have to perform the obligatory Hajj after reaching puberty.
The Hadīth indicates the permissibility of performing Hajj on behalf of the minor in general.
It also makes it clear that the boy is rewarded for his act of obedience and his virtuous deeds are recorded for him.
The Hadīth also affirms the reward of the boy's guardian if he makes him perform Hajj.
It also denotes that whoever does not know something must ask the scholars about the rulings he does not know.
It points out that whoever helps someone offer an act of obedience gets rewarded..

1342

‘Ali al-Azdi reported that Ibn ‘Umar taught them: Whenever the Messenger of Allah (may Allah's peace and blessings be upon him) mounted his camel to set out on a journey, he would say Takbīr three times and then say: "Subhāna al-ladhi sakhkhara lana hādha wa ma kunna lahu muqrinīn wa inna ila rabbina lamunqalibūn. Allāhumma inna nas’aluka fi safarina hādha al-birra wa at-taqwa wa min al-‘amali ma tarda. Allāhumma hawwin ‘alayna safarana hādha watwi ‘anna bu‘dah. Allāhumma anta as-sāhibu fi as-safar wa al-khalīfatu fi al-ahl. Allāhumma inni a‘ūdhu bika min wa‘thā’ as-safar wa ka’ābat al-manzhar wa sū’ al-munqalab fi al-māli wa al-ahl (Glory be to Him Who has subjected this for us, for we could not have done it by ourselves, and we will surely return to our Lord. O Allah, we ask You on this journey of ours for goodness and piety, and for deeds that are pleasing to You. O Allah, make this journey easy for us and make its distance short for us. O Allah, You are the Companion on the journey and the One in Whose care we leave our family behind. O Allah, I seek refuge in You from this journey's hardships, from the terrible sights, and from a misfortunate return to our property and our family)." On returning, he would say the same and add: "Āyibūn tā’ibūn ‘ābidūn lirabbina hāmidūn (We are returning in safety, turning to our Lord in repentance, worshiping Him, and praising Him).".

Commentary : Traveling involves hardship and fatigue, but Allah Almighty, out of His mercy, has created for His slaves and guided them to make ships that they could ride on the sea; camels, horses, and cars that they could ride on land; and airplanes that they could ride in the air. They carry them to their destinations without any fatigue or hardship. So, when they settle on them, they remember the favor that Allah Almighty has bestowed on them by subjugating and making such mounts and vehicles easy for them to ride.
In this Hadīth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) teaches some of his companions the supplication for traveling. He informed them that when the Messenger of Allah (may Allah's peace and blessings be upon him) rode and settled on his mount - which was the camel, and this includes all types of animals that could be ridden and the modern means of transportation - to set out from Madīnah on some journey, he would remember Allah and say: "Allāhu akbar (Allah is the Greatest)", three times. The Prophet's (may Allah's peace and blessings be upon him) saying Takbīr when riding and settling on the mount was acknowledging the greatness of Allah Almighty and the fact that He is greater than everything. He, thus, proclaimed His greatness to thank Him for that, so Allah would grant him extra bounty from Himself. Then, he would say: "Glory be to Him Who has subjected this for us" and has made it submissive to us, referring to the mount. "For we could not have done it by ourselves," i.e., we could not have been able to subjugate it and use it if Allah Almighty had not subjected it for us. "and we will surely return to our Lord," i.e., surely, we will return and go back to our Lord after death. It is as if the traveler who rides on what Allah has subjected for him remembers the last journey in this world, which is one's journey to Allah Almighty when he dies and people carry him on their shoulders.
Then, the Prophet (may Allah's peace and blessings be upon him) would praise Allah and supplicate Him saying: "O Allah, we ask You on this journey of ours for goodness and piety," Birr (goodness): adherence to obedience. Taqwa (piety): refraining from sins; thus, obeying the commands and avoiding the prohibitions. Then, he would ask his Lord to grant him deeds so that He becomes pleased with him. After that, he would ask Allah to make the journey easy for him and make its distance short for him. Following his supplication, he would say: "O Allah, You are the Companion on the journey," i.e., You accompany me on my journey and, thus, You make it easy for me. "And the One in Whose care we leave our family behind," in my absence, so, You surround them with Your care and protection, as Allah Almighty is with man on his journey and the One Who takes care of his family in his absence because Allah Almighty encompasses all things.
Then, he (may Allah's peace and blessings be upon him) would seek refuge with Allah from some of what afflicts man during his journey including: "This journey's hardships," i.e., its severity, difficulty, and the fatigue it causes. and "the terrible sights," i.e., the change in the face as if one is sick, and the feeling of defeat as a result of seeing what one likes undergoing something bad, which causes grief and sadness. It was also said: It means seeking refuge with Allah from every sight that results in grief when looking at it. "A misfortunate return," indicates when returning and seeing what displeases him in his family and property. In the Hadīth of ‘Abdullah ibn Sarjis (may Allah be pleased with him) - in Sahīh Muslim and Musnad Ahmad - it was mentioned that he would start with "the family" on returning, as he would say: "And from a misfortunate return to our family and our property" instead of "our property and our family." The Hadīth also states: The Prophet (may Allah's peace and blessings be upon him) sought refuge from "Hawr" after "Kawr", i.e., from scarcity after abundance and from the change in state from obedience to sin. He also sought refuge from the supplication of an oppressed person, i.e., I seek refuge with You from oppression, as it leads the oppressed person to engage in supplication, and there is no barrier between it and Allah, as mentioned in the Two Sahīh Collections.
On returning, the Prophet (may Allah's peace and blessings be upon him) would say these aforementioned words and would add: Āibūn (We are returning), i.e., we are returning from the journey safely. Tāibūn: (We are repenting), i.e., turning to our Lord from sins to obedience. Ābidūn, lirabbina hāmidūn (We are worshiping Him, and praising our Lord,) i.e., praising Allah Almighty with His attributes of perfection and majesty and showing gratitude to Him for His blessings and favors. It means: We are on our way back to our country, homeland, and families, and we are determined to return to Allah in sincere repentance coupled with righteous deeds, including showing gratitude to Allah, worshiping Him on a regular basis, and drawing close to Him by prayer and frequent prostrations.
So, the Prophet (may Allah's peace and blessings be upon him) used to remember Allah's worship and the fact that he was a slave of Allah Almighty all the time.
The Hadīth urges the act of Allah's remembrance when setting out on a journey and on returning therefrom..

1348

‘Ā’ishah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "There is no day on which Allah sets free more of His slaves from the Fire than the Day of ‘Arafah. He verily draws near, then He boasts about them before the angels saying: 'What do these [people] want?'".

Commentary : Allah has favored some days over others, and these favored days are occasions for Allah's grants and gifts that He offers His slaves, forgiving sins and elevating degrees, and the Day of ‘Arafah is one of these virtuous days.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that saving people from torment and setting them free from the Fire takes place on a larger scale on the Day of ‘Arafah than on any other day. ‘Arafah is a spot located on the way between Makkah and Tā’if. It is almost 22 kilometers away from Makkah, 10 kilometers away from Mina, and 6 kilometers away from Muzdalifah. It is the place where the pilgrims stand on the 9th of Dhul-Hijjah supplicating to Allah and asking for His forgiveness. "He" the Almighty verily "draws near" in a manner that befits His majesty and greatness, in compliance with what Allah Almighty has established for Himself, without Tashbīh (drawing comparison) or Tamthīl (likening Him to His creatures). Then, He boasts before the angels about the Muslims standing at ‘Arafah, demonstrating their merit and the excellence of what they do, and praising them before the angels. The word "bahā’" (boast) originally means beauty and grace. So, Allah boasts about them and praises them in the angels' presence. "Saying: What do these [people] want?", i.e., what do these people want by leaving their families and homelands, spending their money, and exhausting their bodies? The answer is omitted, and it is assumed to be: They only sought Allah's forgiveness and pleasure, which indicates that they are granted forgiveness, as Allah does not boast about sinners and wrongdoers except after repenting and being granted forgiveness.
The Hadīth establishes the attribute of drawing near to Allah Almighty in a way that befits His majesty and greatness.
It also establishes the attribute of boasting for Allah Almighty in a way that befits His majesty and greatness..

1356

Jābir reported that he heard the Prophet (may Allah's peace and blessings be upon him) say: "It is not lawful for any of you to carry a weapon in Makkah.".

Commentary : Makkah is a sacred city as it has the Sacred House and sacred sites. The Shariah has legislated for its special rulings that affirm such meanings. It has legislated therein means of security that have not been legislated in any other spot on earth.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) forbade carrying weapons in Makkah. Perhaps the reason behind this is to prevent it from being a cause of terrifying a Muslim or doing harm to anyone. Undoubtedly, this enhances the sense of security in a place like Makkah where the Islamic sacred sites are found. The prohibition here is meant when there is no necessity for carrying a weapon. However, if there is a necessity - like fighting the disbelievers and their likes - it is permissible to carry weapons like what happened in the Year of the Conquest when the Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah with his armies carrying their weapons. Allah granted him permission to do so to spread His religion and make His word superior. Hence, Allah made this Sanctuary lawful for him for part of the day, from sunrise to ‘Asr prayer. Then, he declared among people that its sanctity had returned to its former state..

1358

Jābir ibn Abdullah al-Ansāri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah, Qutaybah said: - [another narration reads]: He entered on the day of the Conquest of Makkah - wearing a black turban without being in Ihrām (state of ritual consecration)..

Commentary : The Companions (may Allah be pleased with them) used to observe the Prophet's states to learn from him, especially during calamities like wars and battles, and reported all this to those who came after them. They described his appearance, his clothes, and all his states.
In this Hadīth, the great Companion, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father), reports that the Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah on the day of the Conquest, 8 AH, wearing a black turban on his head. He was not wearing the clothes of Ihrām and did not have the intention to make Ihrām on that day because he did not want to perform the rituals; rather, he wanted to conquer Makkah.
In the two Sahīh Collections, Anas ibn Mālik (may Allah be pleased with him) reported: "The Messenger of Allah (may Allah's peace and blessings be upon him) entered in the year of the Conquest wearing a helmet on his head." It is likely that the helmet was over the turban to protect his honorable head from iron rust, or the turban was over the helmet, or perhaps he was wearing the helmet when first entering, then he took it off and put on the turban later. Thus, each one of them reported what he had seen..

1359

‘Amr ibn Hurayth reported: It is as if I am looking at the Messenger of Allah (may Allah's peace and blessings be upon him) on the pulpit, wearing a black turban, the two ends of which he has let hang down between his shoulders..

Commentary : The Companions (may Allah be pleased with them) used to observe the Prophet's conditions to learn from him, and they conveyed what they saw to those who came after them and described his appearance, clothes, and all conditions.
In this Hadīth, ‘Amr ibn Hurayth (may Allah be pleased with him) informs that he saw the Prophet (may Allah's peace and blessings be upon him) in one of his sermons on the pulpit - and this took place at the time of the Conquest of Makkah, as narrated by Al-Humaydi in his Musnad Collection - wearing a black turban on his head and letting the two ends of his turban hang down between his shoulders. The words "two ends" are reported like this, in the plural form, whereas it is narrated by Abu Dāwūd in the singular form 'end', which is more preponderant.
The Hadīth makes mention of wearing a black turban..

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

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

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

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

108

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

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

135

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

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

162

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

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

189

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

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

210

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

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

269

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

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

363

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

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

675

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

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

708

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

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

753

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

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

789

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

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

792

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

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

832

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

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

119

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

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

616

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

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

675

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

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

982

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

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

1131

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

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

1138

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

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

1149

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

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

1894

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

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

2428

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

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

2883

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

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

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

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

114

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

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

117

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

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

190

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

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

200

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

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

541

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

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

542

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

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

660

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

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

804

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

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

809

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

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

1072

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

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

1117

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

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

1391

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

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

1535

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

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

1572

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

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

Book of Hadith