| 2 Hadiths


Hadith
297
It was narrated that ‘A’ishah said: The Prophet (blessings and peace of Allah be upon him) used to rest in my lap when I was menstruating, then he would recite Qur’an..

Commentary : There are rulings that apply specifically to the menstruating woman, but she herself is not impure (najis), because the believer never becomes impure, as the Prophet (blessings and peace of Allah be upon him) said. Being close to a menstruating woman does not mean that the one who wants to recite Qur’an should not do so. This is what ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him) speaks of in this hadith, in which she says that the Prophet (blessings and peace of Allah be upon him) used to rest in her lap when she was menstruating. What is meant by the word translated here as resting is leaning on one side whilst sitting. It was also said that what is meant here is that the Prophet (blessings and peace of Allah be upon him) used to put his head in her lap when she was menstruating, and whilst he was in that position, he would recite Qur’an; that did not prevent him from reciting.
In this hadith we see how the Prophet (blessings and peace of Allah be upon him) treated his wives kindly and paid attention to their condition.
This hadith indicates that being close to his menstruating wife does not prevent a husband from reciting Qur’an, and the menstruating woman may listen to Qur’an without any reservations.
It also indicates that the body of the menstruating woman and whatever she wears are both pure (tahir)..

301
It was narrated that ‘A’ishah said: He used to put his head out to me when he was observing i‘tikaf and I would wash his hair, when I was menstruating..

Commentary : Among the Jews, when one of their women menstruated, they would banish her from the house, and they would not eat with her, drink with her or be in the same room as her. In our religion, however, the menstruating woman is not to be blamed for something that Allah has ordained for her, so her body is pure, apart from the place where the impurity is.
In this hadith, ‘A’ishah (may Allah be pleased with her) tells us that the Prophet (blessings and peace of Allah be upon him) used to put his head out to her in her apartment, when he was observing i‘tikaf in the mosque, and she would wash his hair for him, when she was menstruating. According to another report narrated in Sahih al-Bukhari, she would comb his hair when she was menstruating. The Prophet (blessings and peace of Allah be upon him) would bring his head close to her when she was in her apartment and the rest of his body was in the mosque, and he was aware of her condition and that she was menstruating, yet despite that she would touch him with her hands and take care of him, without any reservation or prohibition. Her apartment was attached to the mosque.
The hadith refers to cleaning a man’s hair, and other things that come under the heading of adorning oneself.
It indicates that a menstruating woman may care for her husband and help him with personal hygiene.
It indicates that if the one who is observing i‘tikaf puts his head, hand or foot outside the mosque, that does not invalidate his i‘tikaf.
It speaks of how the Prophet (blessings and peace of Allah be upon him) treated his wives kindly and paid attention to their condition.
It also indicates that the body of the menstruating woman and whatever she wears are both pure (tahir)..

302
It was narrated that ‘A’ishah said: When one of us was menstruating, and the Messenger of Allah (blessings and peace of Allah be upon him) wanted to be intimate with her, he would tell her to wrap something around herself at the beginning of her menses, then he would be intimate with her. She said: Who among you is able to control his desire as the Prophet (blessings and peace of Allah be upon him) was able to control his desire?.

Commentary : Allah (may He be exalted) says: {And they ask you about menstruation. Say, It is harm, so keep away from wives during menstruation. And do not approach them until they are pure} [al-Baqarah 2:222]. What is meant by keeping away from wives in this verse is not having intercourse with them; as for anything other than that, the husband may do it, meaning that he may do everything except intercourse. This is what the Mother of the Believers ‘A’ishah (may Allah be pleased with her) spoke of in this hadith, where she says: When one of us – meaning one of the wives of the Prophet (blessings and peace of Allah be upon him) – was menstruating and the Messenger of Allah (blessings and peace of Allah be upon him) wanted to be intimate with her by kissing and so on, other than intercourse, he would tell her to wrap something around her waist at the beginning of her period, so she would wrap herself in an izar (lower garment or waist wrapper) to cover the area between the navel and the knees. That would happen at the beginning of her menses, or when the bleeding was at its heaviest. Then he would be intimate with her, so he would approach her and touch her, but he would not have intercourse with her.
Then ‘A’ishah (may Allah be pleased with her) said: Who among you is able to control his desire as the Prophet (blessings and peace of Allah be upon him) was able to control his desire? 
This hadith indicates that one should not be put off by a menstruating woman or show dislike to her, in contrast to the Jews, who would not eat with a woman or sit with her if she was menstruating.
It speaks of how the Prophet (blessings and peace of Allah be upon him) treated his wives kindly and paid attention to their condition.
It also indicates that the body of the menstruating woman and whatever she wears are both pure (tahir)..

309
It was narrated from ‘A’ishah that the Prophet (blessings and peace of Allah be upon him) observed i‘tikaf, and one of his wives was with him, when she was suffering from istihadah and was bleeding. Sometimes she would put a basin beneath her to catch the blood. He [one the narrators] claimed that ‘A’ishah saw safflower water and said: It is as if this is something that So-and-so used to see..

Commentary : Islamic teachings explain how women should purify themselves following menses and nifas (postpartum bleeding). Some women suffer from menses that last longer than the usual time, and they bleed heavily for longer than the days of the usual period. Islam makes things easier for them in that case.
In this hadith, ‘A’ishah (may Allah be pleased with her) tells us that the Prophet (blessings and peace of Allah be upon him) observed i‘tikaf in his mosque, isolating himself from people for the purpose of worship, and one of his wives observed i‘tikaf with him. It was said that she was Sawdah bint Zam‘ah, or that she was Ramlah Umm Habibah bint Abi Sufyan, or that she was Zaynab bint Jahsh. She was suffering from istihadah and was bleeding; istihadah is irregular bleeding that a woman experiences after the end of her normal menses. The blood of istihadah is thin and is not like menstrual blood. Sometimes she would put a basin – meaning a large vessel – beneath her to catch this copious bleeding, lest it contaminate her garment or the mosque.
Khalid ibn Mihran, one of the narrators of this hadith, said regarding the phrase “he claimed”: The word claim may refer to something that one is certain about, even though it is most often used with regard to something one is uncertain about, or to suggest that it is false. ‘Ikrimah claimed that ‘A’ishah (may Allah be pleased with her) saw some safflower water – which comes from a kind of plant and is yellow in colour; it is used as a dye but does not have a fragrance – and said: This yellow is something that resembles what So-and-so used to see at the time of her istihadah. This indicates that the blood of istihadah may be yellow and thin, and is not dark like menstrual blood.
This hadith indicates that a woman who is suffering from istihadah may observe i‘tikaf if she is certain that her bleeding will not contaminate the mosque..

312
It was narrated that Mujahid said: ‘A’ishah said: One of us would have only one garment in which she menstruated. If any blood got onto it, she would put some of her saliva on it and scratch it with her nails..

Commentary : This hadith is indicative of the hard life that the companions of the Prophet (blessings and peace of Allah be upon him) lived, and that they were content with very little of worldly comforts. In it, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) says: One of us would have only one garment; what she meant by one of us is the wives of the Prophet (blessings and peace of Allah be upon him), the Mothers of the Believers. Even though they lived in the house of the Prophet (blessings and peace of Allah be upon him), one of them would own only one garment, and they were content with what Allah allocated to them. What ‘A’ishah (may Allah be pleased with her) says in this hadith is not contradicted by what is narrated in Sahih al-Bukhari from Umm Salamah (may Allah be pleased with her), that she had more than one garment, because what ‘A’ishah (may Allah be pleased with her) was referring to in this hadith was their situation at the beginning of Islam, for they were living a life of hardship and scarcity. When Allah granted conquests to the Muslims and their circumstances improved, women would have special garments to wear during their menses, separate from their other garments. It may be that what ‘A’ishah meant by “one garment” is a garment specifically for menses. There is nothing in the context to rule out the idea that she had other garments that she wore when she was not menstruating. That is also in harmony with the hadith of Umm Salamah in this regard.
If any menstrual blood got on the garment of one of the wives of the Prophet (blessings and peace of Allah be upon him), she would put some of her saliva on it, then scratch it with her fingernail. Then she would rub it and scratch it with her nail until the traces of blood were removed. It was said that she would do that, because this blood that was removed by scratching was little and could be overlooked. Hence she did not say here that she washed it with water. Similarly, she did not say that she prayed in this garment after removing the traces of blood by using her saliva and scratching it with her fingernail. Rather she used her saliva to remove the traces of blood, and she did not intend to purify the garment. There is a report from her in Sahih al-Bukhari which mentions washing the garment after scratching and rubbing it, and she says: “Then she may pray in it,” which indicates that when she wanted to pray in the garment, she would wash it so that she would be able to pray in it after that.  .

314
It was narrated from ‘A’ishah that a woman asked the Prophet (blessings and peace of Allah be upon him) about doing ghusl to purify herself following her menses, and he told her how to do ghusl. He said: “Take a piece of cloth on which there is musk and purify yourself with it.” She said: How do I purify myself? He said: “Purify yourself with it.” She said: How? He said: “Subhan Allah! Purify yourself!” I pulled her to me and said: Follow the traces of blood with it..

Commentary : The Prophet (blessings and peace of Allah be upon him) taught women how to purify themselves and do ghusl following their menses to remove the blood. He described how to do that in a refined and polite manner, to avoid any embarrassment. He taught all of that to his wives, so that they could teach it to the Muslim women.
In this hadith, ‘A’ishah the Mother of the Believers (may Allah be pleased with her) tells us that a woman – it was said that she was Asma’ bint Shakal, or that she was someone else – came to the Prophet (blessings and peace of Allah be upon him) and asked him how she should do ghusl after her menses ended. The Prophet (blessings and peace of Allah be upon him) told her how to do ghusl, and instructed her to take a piece of wool or cotton on which there was some musk or perfume, then purify the site of the bleeding and where the blood had got to. But the woman did not understand what was meant, so she asked again how she should purify herself with this perfumed piece of cotton. The Prophet (blessings and peace of Allah be upon him) said: “Subhan Allah! Purify yourself!” He was astonished that she did not know how to purify herself with it, when that was something obvious that no one should be unaware of. At that point, ‘A’ishah (may Allah be pleased with her) pulled her aside and brought her close to herself, and told her: Follow the traces of blood with it; apply it to your private part and anywhere else that the blood got onto, to clean it and remove the smell of menstrual blood.
This hadith highlights how modest and shy the Prophet (blessings and peace of Allah be upon him) was, and how well-mannered he was.
It indicates that one should show shyness and embarrassment when speaking of private matters, especially when that is mentioned by men in the presence of women, or by women in the presence of men, and that one should use metaphors and euphemisms, and avoid mentioning them explicitly. One should show shyness and embarrassment if such things are mentioned, and avoid speaking of them explicitly.
It highlights the role of wise and knowledgeable women in conveying information and teaching other women..

318
It was narrated from Anas ibn Malik that the Prophet (blessings and peace of Allah be upon him) said: “Allah (may He be glorified in exalted) has appointed an angel in charge of the womb, and he says: ‘O Lord, is it to be a nutfah (sperm drop)? O Lord, it is it to be a ‘alaqah (a piece of thick coagulated blood)? O Lord, is it to be a mudghah (chewed piece of flesh)?’ Then when Allah wants to complete its creation, he says: ‘Male or female? Doomed or blessed? What is his provision and lifespan?’ And it is decreed in his mother’s womb.”.

Commentary : Everything that Allah creates is already decreed and will be as He wants it to be. There is nothing that happens in His dominion except it happens by His decree and with His knowledge. Allah (may He be glorified and exalted) has appointed an angel over the womb, which is the place where the embryo develops, as mentioned in this hadith. When the nutfah (sperm drop) is formed, this angel says: O Lord, is it to be a nutfah? This is a question from the angel to the Lord (may He be glorified and exalted). In other words, is it to be a nutfah, so that I should write it, for no one knows what is in the wombs except Allah; rather the angel is appointed to keep a record and write things down. The same thing happens in the following stages: O Lord, is it to a ‘alaqah (a piece of thick coagulated blood)…? And so on. The word nutfah refers to the sperm when it meets the ovum of the woman and fertilizes it. This is the first stage in the development of a human being. When it becomes a ‘alaqah, the angel says: O Lord, is it to be a ‘alaqah? The ‘alaqah is a piece of congealed blood that hangs on the wall of the uterus. When it becomes a mudghah, the angel says: O Lord, is it to be a mudghah? The mudghah is a small piece of flesh, the size of what a man can chew in his mouth. Then when Allah (may He be exalted) wills to complete the creation of this person, the angel asks the Lord (may He be exalted): Male or female? Doomed or blessed? In other words: Will You create it as a male or a female? Will he be one of those who are doomed (destined for Hell) or one of those who are blessed (destined for Paradise)? Then he asks about his provision and lifespan, and he writes down all of that when the person is still in his mother’s womb.
This is indicative of the might and eternal knowledge of Allah, and how He decrees all the affairs of His creation. So the individual should be moderate and not exhaust himself in seeking worldly provision, for everyone will be enabled to follow the path for which he was created; the one who is to be one of the people of Paradise will do the deeds that will enable him to reach Paradise, and the one who is to be one of the people of Hell will choose, by his own free will, the deeds that will lead him to Hell. Allah (may He be glorified) guides those who are blessed to do that which is good and makes available to them the means to do these deeds, and He causes those who are doomed to do evil and has made available for them the means of doing those deeds. That is because Allah has made clear to all the path of good and the path of evil. Thus each person acts with insight and knowledge, and chooses whatever he wants. Whoever chooses to do the deeds of the people of Paradise, Allah will enable him to do that, then He will admit him to Paradise, and He knows from eternity that he will be one of its people. By the same token, whoever chooses to do the deeds of the people of Hell, Allah will leave him to his own devices, until He admits him to Hell on the Day of Resurrection, and He knows from eternity that he will do the deeds of the people of Hell.
However, this does not contradict the command to work and strive in this world in pursuit of provision, and to seek Paradise by doing righteous deeds. Rather what we may understand from this hadith is that we should be moderate in striving (to earn a living), and not grieve over what we miss out on. The individual should strive his utmost and compel himself to do righteous deeds, and he should not neglect striving on the grounds that he is relying on what has already been decided from eternity about what his destiny is.
This hadith indicates that the fate of every person is written and decreed when he is still a foetus in his mother’s womb, after he has been formed and his limbs and faculties have taken their final shape. .

321
It was narrated from Mu‘adhah that a woman said to ‘A’ishah: Is the prayer of one of us valid [if she makes up the prayers] after she becomes pure? She said: Are you a Haruri? We used to menstruate at the time of the Prophet (blessings and peace of Allah be upon him) and he did not instruct us to do that – or, we did not do that..

Commentary : The Haruris are the Kharijis; they first emerged in the region of Harura’, near Kufah in Iraq, two miles from Kufah (approx. 3.5 km), and were named after that place. They are the ones who denounced ‘Ali (may Allah be pleased with him) for accepting arbitration in his conflict with Mu‘awiyah (may Allah be pleased with him), then they fought him. They regarded the Muslims as disbelievers and believed it was permissible to shed their blood. Hence when this woman came to ask ‘A’ishah (may Allah be pleased with her) whether a woman should make up her prayers when she becomes pure following her menses, ‘A’ishah said to her, objecting to that notion: Are you a Haruri? Meaning: are you one of this group of Kharijis? Because some of them used to tell the menstruating woman to make up her missed prayers, which was a sign of extreme tendencies in religious matters. Then she told her that the wives of the Prophet (blessings and peace of Allah be upon him) used to menstruate at the time of the Messenger of Allah (blessings and peace of Allah be upon him) but he did not instruct them to make up missed prayers. This is a matter concerning which there is consensus among the Muslim scholars, that a woman who menstruates does not have to make up the prayers missed during her menses, because prayer is an obligation that is repeated on a daily basis, so there is no need to make it up. This is by way of making things easier for women, and not making things too difficult for them by requiring them to make up the prayers that they missed during their menses..

326
It was narrated that Umm ‘Atiyyah said: We used not to regard the brownish and yellowish discharge as being of any significance..

Commentary : Menstrual blood has its own characteristics which women know. It is dark and thick blood that comes on certain days of every month. When this bleeding ceases, the woman should do ghusl and resume praying, as she has become pure. If she sees a yellowish or brownish discharge, or blood that is different from menstrual blood, after the time of her usual menses has ended – and this is what is known as istihadah (irregular bleeding) – she should not regard it as being of any significance, and it is deemed to not be menses. This is what the Sahabiyyah Umm ‘Atiyyah (may Allah be pleased with her) was speaking of when she said: We used not to regard the brownish and yellowish discharge as being of any significance. What is meant in this hadith by yellowish and brownish discharge is discharge that a woman may see, which may resemble pus with its yellowish colour. If the woman sees that outside of the days of her usual menses – as is clearly stated in the report narrated by Abu Dawud – she should not regard it as being of any significance, because they did not regard it as coming under the rulings on menses at the time of the Prophet (lessons and peace of Allah be upon him), so they did not stop praying or fasting because of it; rather a woman would do wudu’ for each prayer..

327
It was narrated from ‘A’ishah the wife of the Prophet (blessings and peace of Allah be upon him) that Umm Habibah suffered from istihadah for seven years. She asked the Messenger of Allah (blessings and peace of Allah be upon him) about that, and he instructed her to do ghusl. And he said: “That is a vein.” And she used to do ghusl for every prayer..

Commentary : Menstrual bleeding is something normal and natural, which happens to women every month in most cases, lasting for a certain number of days each month, which a woman usually knows. That is in contrast to the bleeding of istihadah, which is bleeding that happens to a woman because of sickness or health problems. Hence it lasts longer than the usual duration of menses, and lasts longer than the maximum duration of menses. Some women continue to bleed without stopping. Any bleeding that lasts longer than menses is regarded as istihadah.
In this hadith, ‘A’ishah (may Allah be pleased with her) tells us that Umm Habibah bint Abi Sufyan, the Mother of the Believers (may Allah be pleased with her), suffered from istihadah, and her istihadah lasted for seven years. She asked the Prophet (blessings and peace of Allah be upon him) how she should purify herself in order to be able to pray and do other acts of worship, and the Prophet (blessings and peace of Allah be upon him) instructed her to do ghusl after the days of her original menses had passed. He explained to her that that was bleeding from a vein and not the usual bleeding of menses. Based on that, the ruling for the woman who is suffering from istihadah is that she should do ghusl after the days of her usual menses have passed, and she should not pay any attention to the bleeding that does not stop after the time of her usual menses has ended, because that is the bleeding of istihadah. So she should do wudu’ for each prayer, and put something [like a cloth or pad] to protect herself from the blood, as is mentioned in the reports narrated by Abu Dawud and others from Fatimah bint Abi Hubaysh (may Allah be pleased with him).
With regard to the words “she used to do ghusl for every prayer”, it was said that the Prophet (blessings and peace of Allah be upon him) only instructed her to do ghusl following [the time of her normal] menses and resume prayer, and doing ghusl for every prayer was voluntary on her part. It was also said that what is by the phrase translated here as “do[ing] ghusl for every prayer” is simply washing off the blood that got onto her, because that comes under the heading of removing impurity (najasah), which is a condition of prayer being valid. And it was said that the ruling on doing ghusl that is mentioned in this hadith was abrogated by the hadith of Fatimah bint Abi Hubaysh in which there is the command to do wudu’ for every prayer, not ghusl. The two hadiths may be reconciled by interpreting the instruction [to do ghusl] in the hadith of Umm Habibah as referring to something that was recommended (but not obligatory).
In this hadith, we see that istihadah does not prevent a woman from praying or doing other acts of worship..

329
It was narrated from Tawus that Ibn ‘Abbas said: A concession was granted to the menstruating woman [during Hajj] to leave [Makkah without doing the farewell tawaf] if she menstruates..

Commentary : The farewell tawaf is one of the actions of Hajj; it is the final tawaf that the pilgrim does before leaving Makkah.
In this report, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that if a woman gets her menses during Hajj and starts to bleed before doing the farewell tawaf, then she is granted a concession allowing her to omit it, and nothing further is required of her. The farewell tawaf is waived for the menstruating woman if she has already done tawaf al-ifadah, which is the essential tawaf of Hajj, as we see in this hadith, and she may depart and return to her homeland. This is one of the ways in which Islamic teachings make things easy for people..

330
Ibn ‘Umar used to say in the beginning that she should not depart, then I heard him saying that she may depart, for the Messenger of Allah (blessings and peace of Allah be upon him) granted a concession to women..

Commentary : The farewell tawaf is one of the actions of Hajj; it is the final tawaf that the pilgrim does before leaving Makkah.
In this report, the Tabi‘i Tawus ibn Kaysan narrates that ‘Abdullah ibn ‘Umar used to say, in the beginning, that if a woman gets her menses before doing the farewell tawaf, she should not return home until she becomes pure and does that tawaf. Then he changed his view, and said that she may depart and return home, because the Messenger of Allah (blessings and peace of Allah be upon him) granted women a concession to that effect. That applies if the woman has done tawaf al-ifadah, which is the essential tawaf of Hajj, before she menstruates; in that case she may depart and return to her homeland without doing the farewell tawaf. This is one of the ways in which Islamic teachings make things easy for people.
From this hadith we learn that if there are two conflicting views, then the view that is based on a religious text takes precedence..

332
It was narrated from Samurah ibn Jundub that a woman died after giving birth, and the Prophet (blessings and peace of Allah be upon him) offered the funeral prayer for her, and he stood in line with her middle..

Commentary : The funeral prayer that is offered for the deceased is a mercy from Allah to His slaves, because in this prayer the people offer supplication for the deceased and pray for forgiveness for him. The Prophet (blessings and peace of Allah be upon him) was keen to offer the funeral prayer for those of the Sahabah who died, both men and women, and he taught his ummah the Sunnahs and etiquettes that are required when offering the funeral prayer.
In this hadith, Samurah ibn Jundub (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) offered the funeral prayer for a woman who died after giving birth. In al-Sahihayn, it says that she died during her nifas (post-partum bleeding). The deceased woman was Umm Ka‘b al-Ansariyyah, as named by Muslim in his report. After giving birth, a woman is in nifas. The Prophet (blessings and peace of Allah be upon him) offered the funeral prayer for her because even though the woman who is bleeding following childbirth (nifas) is not allowed to pray, that does not prevent the funeral prayer being offered for her if she dies during that time. The same applies to menstrual bleeding; the funeral prayer may be offered for a menstruating woman if she dies during her menses. By the same token, the funeral prayer may be offered for one who is junub, if he dies. In each of these cases, the deceased should be washed and the funeral prayer offered for him or her. It may be that what is meant by the Arabic wording of the original text is that the woman died of a stomach disease; perhaps she experienced internal bleeding, or perhaps it came out through her private part like menstrual blood. So if a woman dies in such a case, she is to be washed and the funeral prayer is to be offered for her.
When offering the funeral prayer for a woman, the Prophet (blessings and peace of Allah be upon him) stood in line with her middle and offered the prayer for her; that was so as to conceal the woman from the eyes of the worshippers behind him. This is in contrast to a man, as the Sunnah is to stand in line with his head..

333
It was narrated that ‘Abdullah ibn Shaddad said: I heard my maternal aunt Maymunah, the wife of the Prophet (blessings and peace of Allah be upon him), say that she would be menstruating and not praying, and that she would be lying down next to the place where the Messenger of Allah (blessings and peace of Allah be upon him) would prostrate as he was praying on a small mat made of reeds. [She said:] When he prostrated, part of his garment touched me..

Commentary : There are rulings that apply to the menstruating woman, but it is not one of them that she should not touch anyone and no one should touch her, as was the practice of the Jews with their women. Islam honours women in all circumstances, and permits others to interact with the menstruating woman, eat with her, speak to her and so on.
In this hadith, the Mother of the Believers Maymunah (may Allah be pleased with her), the wife of the Prophet (blessings and peace of Allah be upon him), narrates that at the time of her menses, when she was bleeding, she would not pray at that time, but despite that she would be lying on the floor next to the place where the Messenger of Allah (blessings and peace of Allah be upon him) prostrated in his room. He would be praying on a small mat made of reeds that was used to protect the hands and face from the heat and cold of the ground, and when he prostrated, his garment would touch her. This indicates that the menstruating woman is not impure (najis). It also indicates that the garment she wears when menstruating is pure (tahir) and that she may be close to one who is praying, and that does not affect or interrupt his prayer. This is one of the ways in which Islam makes things easy for women in all circumstances, and one of the ways in which Islam honours women, especially at the time of menses..

334
It was narrated that ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him), said: We went out with the Messenger of Allah (blessings and peace of Allah be upon him) on one of his journeys, and when we were in al-Bayda’ or Dhat al-Jaysh, a necklace of mine broke. The Messenger of Allah (blessings and peace of Allah be upon him) started to look for it, and the people helped him, but they were not at a watering place, so the people came to Abu Bakr al-Siddiq and said: Do you not see what ‘A’ishah has done? She made the Messenger of Allah (blessings and peace of Allah be upon him) and the people halt, and they are not at a watering place and they do not have any water with them. Abu Bakr came, when the Messenger of Allah (blessings and peace of Allah be upon him) had put his head on my thigh and gone to sleep, and he said: You have detained the Messenger of Allah (blessings and peace of Allah be upon him) and the people, and they are not at a watering place and they do not have any water with them. ‘A’ishah said: Abu Bakr rebuked me and said whatever Allah willed he should say, and he started to poke me in my side with his hand, and nothing prevented me from moving except the fact that the Messenger of Allah (blessings and peace of Allah be upon him) was sleeping on my thigh. Then the Messenger of Allah (blessings and peace of Allah be upon him) got up in the morning, and when he got up there was no water. Then Allah revealed the verse of tayammum, so they did tayammum. Usayd ibn al-Hudayr said: This is not the first of your blessings, O family of Abu Bakr. Then we made the camel that I had been riding stand up, and we found the necklace under it..

Commentary : Islam came to make things easy for people with regard to purification and wudu’, and it enjoins doing tayammum with clean earth and the like when water is not available, or one is unable to use it. In this hadith, ‘A’ishah (may Allah be pleased with her) narrates that they went out with the Prophet (blessings and peace of Allah be upon him) on one of his journeys; that was the campaign of Banul Mustaliq in 6 AH. Then when they were in al-Bayda’ or Dhat al-Jaysh, which are two places after Dhul Hulayfah, between Makkah and Madinah, a necklace of hers broke. It was made of Zafar beads, as is explained in other reports; they were Yemeni beads that were brought from Zafar on the coast. The Prophet (blessings and peace of Allah be upon him) halted there to look for it, and the people halted with him, but they were not carrying water with them and there was no watering place in that location. So the people came to Abu Bakr (may Allah be pleased with him) to complain about what his daughter ‘A’ishah (may Allah be pleased with her) had done to them, as she was the reason why they had halted in that place where there was no water. According to a report in al-Sahihayn, the time for prayer came and they had no water with them, so they prayed, then they complained about that to the Messenger of Allah (blessings and peace of Allah be upon him).
Abu Bakr (may Allah be pleased with him) came to her to rebuke her for that, when the Messenger of Allah (blessings and peace of Allah be upon him) was sleeping, resting his head on her thigh, using it as a pillow. This indicates that the Messenger of Allah (blessings and peace of Allah be upon him) was not worried, even though there was no water. It may be that he fell asleep before he knew that there was no water. Abu Bakr (may Allah be pleased with him) said to her, rebuking her: You have detained the Messenger of Allah (blessings and peace of Allah be upon him) and the people, and delayed their travel! And he said whatever Allah willed he should say of rebukes, and he started poking ‘A’ishah (may Allah be pleased with her) in her side with his fingertips, so that the Messenger of Allah (blessings and peace of Allah be upon him) would not be disturbed by that. ‘A’ishah (may Allah be pleased with her) wanted to get up and move away from him, and nothing prevented her from doing that except the fact that the Prophet (blessings and peace of Allah be upon him) was asleep, resting his head on her thigh. When morning came, he woke up and he needed to do wudu’, but he could not find any water at that time. Then Allah (may He be exalted) sent down the verse of tayammum that is in Surat al-Ma’idah: {[But if you] do not find water, then seek clean earth and wipe over your faces and hands with it} [al-Ma’idah 5:6]. The word tayammamu (seek clean earth) in the verse is either in the past tense, meaning that the people did tayammum because of this verse, or it is in the imperative form, so it is a command to do tayammum, as appears to be the case from the phrasing of the text. Allah revealed the words {then seek clean earth…}, and this is by way of making things easier for them; it was a concession allowing them to do tayammum if they could not find water. The verse explains how to do tayammum, and the Prophet (blessings and peace of Allah be upon him) put it into practice in his Sunnah. The way it is done is by striking the hands once on some clean earth or clean dust, then wiping the face and hands. At this point, Usayd ibn Hudayr (may Allah be pleased with him) said: This is not the first of your blessings, O family of Abu Bakr, for your blessings are many, and this is one of them. Perhaps he was referring thereby to the incident of the slander (al-ifk).
Then ‘A’ishah (may Allah be pleased with her) narrated that after that, they made the camel that she had been riding stand up, and they found the lost necklace under it. It is as if Allah (may He be glorified and exalted) caused them to be delayed and made them stay in that place so that He might reveal to them a way of making things easier for them.
This hadith highlights the fact that tayammum is prescribed, and mentions the reason why it was prescribed.
It indicates that a father may rebuke her daughter even if she is grown-up and married.
It indicates that a woman may complain to her father, even if she has a husband.
It indicates that a man may visit his daughter, even if her husband is present, if he knows that her husband approves of it.
It indicates that women may wear jewellery and use necklaces so as to adorn themselves for their husbands.
It highlights the virtue of ‘A’ishah and that the Muslims were blessed many times through her. .

1552
Jābir ibn ‘Abdullāh reported: The Prophet (may Allah's peace and blessings be upon him) entered an orchard upon ’Umm Ma‘bad and said: O ’Umm Ma‘bad, who planted these palm trees, a Muslim or a disbeliever? She said: Rather, a Muslim. He said: No Muslim plants a plant wherefrom a man, an animal, or a bird eats except that it will be counted for him as a charity until the Day of Judgment..

Commentary : Islam has encouraged all types of righteous and good acts and has made them worthy of reward and recompense. One of these righteous acts promoted by Islam is doing whatever entails goodness and benefit for human beings and animals.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him and his father) narrates that the Prophet (may Allah's peace and blessings be upon him) entered "an orchard," i.e., a garden of palm trees, and ’Umm Ma‘bad was in that orchard. It is said: She is the wife of Zayd ibn Hārithah. The Prophet (may Allah's peace and blessings be upon him) asked her about the one who planted the palm trees in that orchard, whether he was a Muslim or a disbeliever. She informed him that the one who planted it was a Muslim. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "No Muslim plants a plant," i.e., cultivates plants, "wherefrom a man, an animal, or a bird eats" he (may Allah's peace and blessings be upon him) mentioned them in general to include all living beings in the sea and on land, "except that it will be counted for him as a charity until the Day of Judgment" because of eating from what he has planted, as long as the benefit of such plants remains even if it remains until the Day of Judgment. The Muslim was mentioned in particular because he mostly plants with the intention that Muslims would gain strength from the fruits of such a plant to worship Allah Almighty and because the Muslim is the one who gets a reward. In contrast, the disbeliever does not get a reward for his good deeds, which might only alleviate his punishment, or he might be provided with food and thus be repaid in this world.
The Hadīth indicates that rewards in the Hereafter for good deeds are exclusive to Muslims and not for the disbelievers.
It also points out the merit of agriculture and cultivation given their effect in populating the earth and benefitting all creatures.
It encourages the construction of earth so that man himself can live or those who come after him on account of whom he gets rewarded..

1553
Jābir ibn ‘Abdullah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: When - [another version reads]: if - you sell your brother some fruit and it is stricken by a calamity, it is unlawful for you to take anything from him. How can you take your brother's money unjustly?!.

Commentary : Islam is keen on protecting and maintaining rights, and such keenness is manifest in its warning against taking people's rights unjustly and its severe threat against whoever transgresses or violates such a prohibition.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) clarifies that if someone buys fruits from his Muslim brother, the form of this sale is to buy the fruits while still on the trees or while still in the seller's possession and not yet delivered to the buyer, then, the fruits are stricken by a calamity, which is a disaster or blight that overruns the fruits, causing their destruction and ruin. In this case, it will not be lawful for the seller, who is the owner of the fruits, to take anything from the buyer. How could he take his brother's money when the fruits are damaged and stricken by blight and calamity that prevented benefiting from them?! No one should take his brother's money wrongfully because when the fruits are spoilt, there is nothing left for the buyer in return for what he has paid. Hence, the Prophet (may Allah's peace and blessings be upon him) forbade selling fruits before they seem in good condition and ripen - as mentioned in the two Sahīh Collections - since rulings are based on what is predominant.
In the version mentioned in the two Sahīh Collections, the Prophet (may Allah's peace and blessings be upon him) was asked: "What is its good condition? He said: Till there is no danger of blight," and it turns out as desired as when it appears to be ripe, for only then, it is safe from disease, which is the blight..

1554
Jābir reported: The Prophet (may Allah's peace and blessings be upon him) commanded that calamities should be remitted..

Commentary : The Prophet (may Allah's peace and blessings be upon him) established the pillars of society upon mercy and solidarity, knowing that if financial transactions are not based on justice, they will lead to the spread of oppression and the transgressing of rights among people.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) commanded that Jawā’ih (calamities), plural of 'jā’ihah', which is the blight that affects fruits and leads to their eradication, should be remitted. This refers to every prevalent spoiler like rain, snow, locusts, wind, or fire. This means: If fruits are sold after seeming to be in good condition and were then hit by some calamity, the loss is to be suffered by the owner, not the buyer. In a version by Muslim: "If you sell your brother some fruit and it is stricken by a calamity, it is unlawful for you to take anything from him. How can you take your brother's money unjustly?!" This means: None of you should take his brother's money wrongfully because something predominant has overwhelmed the fruits without any negligence on the buyer's part. Therefore, the seller should not require him to pay for what Allah has damaged before he took possession of it in the usual manner, and because when the fruits are spoilt, there is nothing left for the buyer in return for what he has paid..

1556
Abu Sa‘īd al-Khudri reported: At the time of the Messenger of Allah (may Allah's peace and blessings be upon him) a man suffered a loss in fruits he had purchased, and his debts increased. The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Give him charity." So, the people gave him charity, but that was not enough to repay his debt in full. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to his creditors: "Take what you find, and that is all you may have.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) established the pillars of society upon mercy and solidarity. He used to urge creditors to reduce the debt for the debtor who was afflicted by some calamity that ruined his property, be it fruits, cash, assets, or anything else. Therefore, it became part of the Muslim's attitude to constantly seek to fulfill his Muslim brother's need, especially in times of calamities and misfortunes.
In this Hadīth, Abu Sa‘īd al-Khudri (may Allah be pleased with him) reports that at the time of the Messenger of Allah (may Allah's peace and blessings be upon him), a man's fruits, which he purchased but had not paid for yet, suffered blight that caused them damage, thereby his debts increased. The Messenger of Allah (may Allah's peace and blessings be upon him) commanded people to give him charity so he can repay his debt. In obedience to the Prophet's command, the Companions (may Allah be pleased with them) gave the man charity; however, what he took from people was not enough to settle his debt because it was huge, and there still remained an unsettled part thereof. The Messenger of Allah (may Allah's peace and blessings be upon him), thus, ordered the creditors - those to whom the debt was owed - to take what they found with him from the remaining fruits that could still be useful in addition to what he got from charity. His saying: "and that is all you may have," i.e., you should not ask for what is left of the debt and what he is not able to repay. It was said: That is all you may have because he is currently bankrupt and should be given respite until it is easy for him to pay it back, as Allah Almighty says: {If the debtor is in hardship, give him respite until it is easy for him to pay [the debt] back.} [Surat al-Baqarah: 280]
The Hadīth denotes that whatever the bankrupt still has, should be taken according to its assessed price. He should not be imprisoned or rebuked; rather, he should be given respite until it is easy for him to pay back, then he could settle his debts.
It also shows the merit of consoling the needy and the indebted, and it encourages the act of giving them charity..

1563
‘Abdullah ibn Abi Qatādah reported: Abu Qatādah went looking for his debtor, who hid from him. Then, when he found him, he (the debtor) said: "I am insolvent." Thereupon he said: "By Allah?" He said: "By Allah." So, he said: "I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'Whoever is pleased to be saved by Allah from the anguish of the Day of Judgment, let him give an insolvent respite or grant him remission.'".

Commentary : Islam is keen on providing treatment for evil human tendencies in transactions, as it is keen on solving disputes between people through tolerance and facilitation in fulfilling financial rights.
In this Hadīth, the Tābi‘i ‘Abdullah ibn Abi Qatādah reports that his father, Abu Qatādah al-Ansāri (may Allah be pleased with him), "went looking for his debtor," and the debtor is the person who owes money to someone else. The debtor hid from Abu Qatādah when he was searching for him, and when Abu Qatādah (may Allah be pleased with him) found him, the debtor said to him: "I am insolvent," and I have no money to repay your debt. So, Abu Qatādah (may Allah be pleased with him) asked him by Allah if he really did not have money, and the debtor swore by Allah that he was telling the truth.
Thereupon, Abu Qatādah (may Allah be pleased with him) informed him that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "'Whoever is pleased," i.e., glad "to be saved by Allah from the anguish of the Day of Judgment," "Karb" (anguish) means distress and poverty, and "the Karb of the Day of Judgment" means: its hardships and horrors. "Let him give the insolvent respite," i.e., postpone or delay the demand for payment for one who failed to repay it on time. "Or grant him remission," i.e., reduce the debt or cancel it, as Allah Almighty says: {If the debtor is in hardship, give him respite until it is easy for him to pay [the debt] back. But if you waive it as charity, that is better for you.} [Surat al-Baqarah: 280]
The Hadīth encourages the act of giving the insolvent person respite or canceling his debt..

1565
Jābir ibn ‘Abdullāh reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade the selling of a camel's copulation, selling water and land for cultivation. This is what the Prophet (may Allah's peace and blessings be upon him) forbade..

Commentary : There are some natural resources that man cannot dispense with and that are beneficial for all people. If such resources are unavailable, man will perish. Hence, they have been made common among Muslims. Moreover, one may possess what others cannot dispense with, and he may possess something without exerting effort, something that Allah has bestowed upon him, and it could exceed his need, and giving out this surplus is a manifestation of noble morals.
In this Hadīth, 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) forbade the selling of a camel's copulation. In a version by Al-Bukhāri, Ibn Umar (may Allah be pleased with him and his father) reported: "The Prophet (may Allah's peace and blessings be upon him) forbade the stud fees of a stallion," which is the fee taken for the copulation of a male animal, whether a horse, camel, ram, etc. Its form: When someone gives his stud to someone else who owns females and keeps it with him until the stud mates with the females for a fee in return, or when the owner of the females brings them to the owner of the stud and leaves them with him. The Prophet (may Allah's peace and blessings be upon him) forbade this. It is said that because it is ambiguous and uncertain whether it will be of benefit or not and whether the female will or will not be inseminated, it is presumable and involves uncertainty. Or the prohibition could be interpreted as a way of encouraging noble morals and recommending lending it without a return so animals would reproduce abundantly. This is something that Muslims should be willing to grant each other because it is one type of simple assistance that leads to the dominance of the spirit of cooperation and solidarity among people. In the Hadīth of Anas ibn Mālik (may Allah be pleased with him) in At-Tirmidhi Collection, he reported: The Prophet (may Allah's peace and blessings be upon him) granted a concession in the honorarium, i.e., the Prophet (may Allah's peace and blessings be upon him) permitted the acceptance of a gift given by the female owner as an honorarium, not as a compensation.
He also forbade selling water. It is said: The prohibition is general, as water should not be sold to Muslims given the fact that it is from their life necessities. In another version by Muslim, the prohibition has to do with "selling excess water," which is the water exceeding the need of the well owner, his children, cattle, and crops. In the two Sahīh Collections, Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Do not withhold excess water to prevent thereby excess herbage," which is the grass. This means: When a man owns a well in the desert and it has water that exceeds his needs and there is grass that has no other source of water except this water, the cattle owner cannot graze it unless they are watered from this well, in this case, it is unlawful for him to withhold this excess water from the cattle and he has to give it out without compensation.
The Prophet (may Allah's peace and blessings be upon him) forbade land for cultivation, i.e., leasing it for cultivation. This is when a man gives his land to someone to cultivate in return for taking a share of his produce. This has many forms, as the Companions used to cultivate the land in return for one-third, one-fourth, or half its fruits during the lifetime of the Prophet (may Allah's peace and blessings be upon him). In the two Sahīh Collections and Musnad of Ahmad Collection - and this is the wording of Ahmad - Hanzhalah ibn Qays reported that Rāfi‘ ibn Khadīj said: "The Messenger of Allah (may Allah's peace and blessings be upon him) forbade leasing farms. He said: I said: Even if it is in return for gold and silver? He said: No, but he forbade it in return for part of its produce, but in return for gold and silver, there is no harm in it." In a version by Muslim: "As for something known and guaranteed, there is nothing wrong with it." This Hadīth indicates that what the Prophet (may Allah's peace and blessings be upon him) has forbidden was something clearly evil, namely the unfair and unjust Muzāra‘ah (sharecropping). This is why he prohibited it; however, there is nothing wrong with something known and guaranteed in dinar and dirham, as mentioned in the Hadīths and narrations.
The Hadīth encourages the act of giving excess water for free without demanding compensation..

1568
Rāfi‘ ibn Kahdīj reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The price of a sold dog is evil, the earning of a prostitute is evil, and the earning of a cupper is evil.".

Commentary : Allah has made what is good lawful for His slaves and has made unlawful for them whatever is evil from among food, drink, gains, trade, etc. Shariah has also urged Muslims to have self-esteem and to look down on lowly things.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) said: "The price of a sold dog is evil," i.e., unlawful. This means that the price of selling or buying it or what is earned from that is ill-gotten money because it is prohibited to own or raise dogs except for dogs that are used in guarding livestock or farming. It is said: This is a general ruling, whether it is trained to hunt or untrained, and whether it is permissible to keep it or not. It is also said: The dog used in guarding and hunting is an exception because it is useful, as mentioned in the Sunan At-Tirmidhi Collection from the Hadīth of Abu Hurayrah (may Allah be pleased with him): "Except for the hunting dog." The version of Ad-Dāraqutni reads: "Except for the dog trained to hunt," which is the one accustomed to hunting. It is as if the Prophet (may Allah's peace and blessings be upon him) forbade the price of the dog except for the dog that is permitted to be kept for a certain benefit, or perhaps the prohibition of the dog's price was at the beginning of Islam. Then it was abrogated later, and it became permissible to use it in hunting and, thus became like all the birds of prey in terms of the permissibility of selling it.
Likewise, the money the adulteress takes in return for adultery and for giving herself to a foreign man is unlawful because adultery is unlawful, and the money gained therefrom is unlawful. The Prophet (may Allah's peace and blessings be upon him) called it "dowry" because it takes the form of a dowry, as it is paid in return for being allowed by the woman to have intercourse with her. In the pre-Islamic era of ignorance, they used to force their slave girls to commit adultery and take it as a means of earning money. But Islam criticized this, as Allah Almighty says: {Do not compel your slave girls into prostitution – if they wish to keep chaste – seeking the worldly gains of this life. But if anyone compels them, then Allah, after such a compulsion, is All-Forgiving, Most Merciful.} [Surat an-Nūr: 33]
"And the earnings of a cupper are evil." "Hajjām" (cupper) is the one making Hijāmah (cupping), which means drawing blood from veins and removing the bad blood from the body. Being an evil earning does not mean it is unlawful because the Prophet (may Allah's peace and blessings be upon him) had Hijāmah made for him and he paid the cupper a fee, as mentioned in the Two Sahīh Collections from the Hadīth of Ibn ‘Abbās (may Allah be pleased with him and his father). Had it been unlawful, the Prophet (may Allah's peace and blessings be upon him) would not have given him. So, the Hadīths that forbid the cupper's earnings and clearly state that they are evil are interpreted in the sense of encouraging the act of keeping away from and rising above this means of earning and promoting good morals and noble things. Or perhaps the prohibition was at the beginning of Islam, then it was abrogated. So, when he gave the cupper his fee, this abrogated the previous ruling..

1572
Jābir ibn ‘Abdullāh reported: The Messenger of Allah (may Allah's peace and blessings be upon him) commanded us to kill dogs; even when a woman brought her dog along with her from the desert, we used to kill it. Then, the Prophet (may Allah's peace and blessings be upon him) forbade killing them and said: Restrict yourselves to the pitch-black one that has two spots, for it is a devil..

Commentary : The pure Shariah has regulated the rulings of everything even animals, which include dogs. The Shariah has determined the way of benefiting from them and has clarified the rulings of what is lawful and unlawful regarding them.
In this Hadīth, 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) commanded them to kill all dogs without any exception, to the extent that even when a woman came from the Bādiyah, which is the desert, bringing along her dog that would guard her and accompany her, we used to kill it in response to the Prophet's command. Afterwards, the Prophet (may Allah's peace and blessings be upon him) forbade killing dogs except for the pitch-black dog, the one that is totally black, "that has two spots," i.e., the two white spots above his eyes, as this dog is to be killed. His saying: "For it is a devil", means either in the true sense of the word for being pure harm that is void of any benefit or it is far from being beneficial and close to being harmful and detrimental, which is the case with the devil. So, this is a simile where the black dog is likened to the devil given its malice and because the black dog is the worst of dogs, the least in benefit, the most harmful, and the most mordacious.
It was authentically reported in other Hadīths that the Prophet (may Allah's peace and blessings be upon him) forbade killing dogs except for the mordacious dog that hurts people, which should be killed, as mentioned in the Hadīth of ‘Ā’ishah (may Allah be pleased with her) in the two Sahīh Collections: "Five animals are all vicious and harmful and are to be killed inside the Sacred Precincts: the crow, the kite, the scorpion, the mouse, and the mordacious dog."
In this Hadīth and similar ones, there is a prohibition of killing dogs, apart from those excluded, which are kept for benefiting from them in guarding, hunting, etc. It is said: Rather, he commanded killing them at first because people were so accustomed to having them, and dogs used to share with them their utensils. So, he wanted to wean them off that and, thus, gave the command of killing. However, when the idea of their filthiness and keeping them away became firmly established in themselves, he forbade this. Such a prohibition abrogated that command. So, the Prophet (may Allah's peace and blessings be upon him) forbade killing all dogs, even jet-black dogs, except for the harmful and aggressive ones..

1578
Abu Sa‘īd al-Khudri reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) delivering a sermon in Madīnah saying: "O People, Allah Almighty is alluding to intoxicants, and perhaps Allah will send down a ruling regarding it. So, whoever has some of it, let him sell it and benefit from it." He said: Only a short while after that, the Prophet (may Allah's peace and blessings be upon him) said: "Verily, Allah Almighty has forbidden intoxicants. Whoever knew this verse and had some of it, let him neither drink it nor sell it." He said: The people received this (prohibition) and came out into the street of Madīnah with what they had and poured it all out..

Commentary : Advising common people regarding their religious and worldly affairs is necessary, and the Prophet (may Allah's peace and blessings be upon him) was the keenest on offering his Ummah advice on their religious and worldly affairs.
In this Hadīth, Abu Sa‘īd al-Khudri (may Allah be pleased with him) reports: When the Prophet (may Allah's peace and blessings be upon him) felt that intoxicants would be prohibited - as it was lawful at first - he advised them to hasten to benefit from it. He addressed his Companions (may Allah be pleased with them) in a sermon that he delivered in Madīnah saying: "O People, Allah Almighty is alluding to intoxicants," i.e., He is mentioning it without prohibiting it or making it unlawful, in reference to the verse in which Allah Almighty says: {They ask you about intoxicants and gambling. Say, “In both, there is a great sin, and some benefits for people, but their sin is far greater than their benefit.”} [Surat al-Baqarah: 219] And His saying: {O you who believe, do not approach the prayer while you are intoxicated until you know what you are saying.} [Surat an-Nisā’: 43] The two verses include a reference and a hint that intoxicants will be inevitably prohibited. Hence, as a word of advice, the Prophet (may Allah's peace and blessings be upon him) ordered his Companions that whoever had something of such intoxicants should either sell it or benefit from it before it is completely prohibited in such a way that would make it impermissible to either sell it or benefit from it. This is because some of them used to work and trade in intoxicants and others used to keep and store them. The Prophet (may Allah's peace and blessings be upon him) wanted to protect their properties, and only a short while after the Prophet's advice, Allah revealed the prohibition of intoxicants in His Book saying: {O you who believe, intoxicants, gambling, [sacrificing on] stone alters, and divining arrows are of Satan’s evil work; therefore, avoid such [evil], so that you may be successful.} [Surat al-Mā’idah: 90] When it was revealed, the Prophet (may Allah's peace and blessings be upon him) informed them that whoever learned about this verse must "neither drink it nor sell it." So, all those who had something of the intoxicants poured it all out in the streets of Madīnah.
The Companions (may Allah be pleased with them) understood from the Prophet's prohibition of its drinking and selling that it must not also be used in any aspect. Hence, they hastened to pour it out and ruin it. Had it contained any permissible benefit, the Prophet (may Allah's peace and blessings be upon him) would have called attention to it.
The Hadīth indicates how the ruler should take care of his Ummah's interests, prepare people, and gradually issue rulings, especially concerning matters that are deeply rooted in the society.
It also shows how a true believer hastens to respond to Allah's command..

1579
‘Abdur-Rahmān ibn Wa‘lah as-Saba’i (from the people of Egypt) reported: That he asked ‘Abdullah ibn ‘Abbās about what is squeezed from grapes. Ibn ‘Abbas (may Allah be pleased with him and his father) said: A man gave the Messenger of Allah (may Allah's peace and blessings be upon him) a waterskin of wine as a gift. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: Did you know that Allah has forbidden it? He said: No. He, then, whispered to another man, so the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: What did you whisper to him? He said: I ordered him to sell it. He said: The One Who has forbidden drinking it has forbidden selling it. He said: So, he opened the waterskin and poured out what was in it..

Commentary : Khamr (intoxicants) is the mother of all evils and its harm is far greater than its benefit. A Muslim must by no means drink it. The Shariah has forbidden all forms of Khamr and all forms of benefiting from it.
In this Hadīth, the Tābi‘i ‘Abdur-Rahmān ibn Wa‘lah narrates that he asked ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) about the ruling on the drink extracted from grapes; he was apparently asking about the Khamr derived from grapes. ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) informed him that a man gave the Prophet (may Allah's peace and blessings be upon him) "a waterskin of wine" as a gift. "Rāwiyah" (waterskin): a container made of skin. Thereupon, the Prophet (may Allah's peace and blessings be upon him) asked him: Did you know that Allah Almighty has forbidden it? Perhaps the question was intended to find out about his stance, for if he knew about its prohibition, he would object upon him for giving it as a gift, holding and carrying it, and he would be subject to discretionary punishment. However, when he informed him that he did not know about it, he excused him. It is possible that the man was among those outside Madīnah before the ruling of its prohibition spread. So, the man negated having any knowledge about its prohibition and its unlawfulness. This man whispered secretly to another man beside him without letting the Prophet (may Allah's peace and blessings be upon him) hear him. The Prophet (may Allah's peace and blessings be upon him), thus, asked him: "What did you whisper to him?" The Prophet (may Allah's peace and blessings be upon him) asked him about what he whispered only because he probably thought that his words to the other man had to do with this wine, so he wanted to clarify to him the comprehensiveness of the ruling of Khamr and how the prohibition is not just about drinking it as will be clarified later. The man answered the Prophet (may Allah's peace and blessings be upon him) saying: "I ordered him to sell it." In a version by Ahmad: "The man went to his servant and said: Go and sell it," whereupon, he (may Allah's peace and blessings be upon him) said: "The One Who has forbidden drinking it has forbidden selling it," so selling it is just as prohibited as drinking it. His saying: "The One," is an indirect reference to the name of Allah Almighty, as if he said: Allah has forbidden drinking it and has forbidden selling it. It could also mean: What required the prohibition of drinking it required the prohibition of selling it, since it could only be wanted for drinking, so, if drinking is forbidden, then the sale is impermissible as it is deemed to be consumption of property wrongfully. So, the man opened the Mazādah - which is the waterskin - and poured out what was in it and got rid of it.
What is apparent from the reporting of Ibn ‘Abbās (may Allah be pleased with him and his father) is that this Hadīth is an answer to the question of ‘Abdur-Rahmān ibn Wa‘lah is to make it clear that the prohibition is relevant to whatever is considered Khamr, is intoxicating, and causes one to lose control of his mental faculties, whether it is made from grapes or other things.
The Hadīth highlights the Prophet's good approach of teaching.
It points out the prohibition of selling intoxicants.
It indicates that whoever presents something unlawful as a gift, his gift must not be accepted.
It signifies that whoever commits a sin without knowing about its prohibition incurs no sin and must not be subject to discretionary punishment..

1585
‘Uthmān ibn ‘Affān reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: Do not sell a dinar for two dinars or a dirham for two dirhams..

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the laws that have been revealed. Riba has various types, all of which are prohibited. Riba al-Fadl (usury of surplus) is one type and it means selling an item that is subject to Riba rulings for another of the same type with excess in one of the two, like selling a gold dinar for two dinars and a silver dirham for two dirhams, which have been prohibited by the Prophet (may Allah's peace and blessings be upon him) in this Hadīth.
An example of this is selling new gold or silver coins for those that weigh more, thus, taking in return for every one coin two old gold or silver coins. The Shariah states that such a sale is not to be concluded unless they are both alike and equal in weight, regardless of the quality or the inferiority, and on condition that the two currencies are present during the sale transaction and are exchanged hand to hand. So, equality and exchange during the contract session are conditions when selling an item for another item of the same type. However, if the type varies and the cause remains - like selling gold for silver - equality is no longer required, but exchange during the contract session is still a condition, as the Prophet (may Allah's peace and blessings be upon him) said in Sahīh Muslim Collection: "If these classes differ, sell as you wish as long as payment is made hand to hand."
The Hadīth indicates the prohibition of Riba al-Fadl (usury of surplus)..

1586
Mālik ibn Aws ibn al-Hadathān reported: I came saying: "Who will exchange the dirhams?" Talhah ibn ‘Ubaydullah, who was with ‘Umar ibn al-Khattāb, said: "Show us your gold, then come to us when our servant comes to give you your silver." Thereupon, ‘Umar ibn al-Khattāb said: "No, by Allah, you must either give him his silver (now) or give him back his gold, for the Messenger of Allah (may Allah's peace and blessings be upon him) said: 'Silver for gold is Riba (usury) unless they are exchanged on the spot; wheat for wheat is Riba unless they are exchanged on the spot; barley for barley is Riba unless they are exchanged on the spot; and dried dates for dried dates is Riba unless they are exchanged on the spot.'".

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the revealed laws.
In this Hadīth, Mālik ibn Aws ibn al-Hadathān (may Allah be pleased with him) reports that he came to a gathering and ‘Umar ibn al-Khattāb (may Allah be pleased with him) was among them. Mālik was saying: "Who will exchange the dirhams?" i.e., Who will buy the golden dinars that I have with silver dirhams, as Mālik ibn Aws ibn al-Hadathān had one hundred dinars - as mentioned in the version of Al-Bukhāri - which he wanted to exchange for dirhams. Talhah ibn ‘Ubaydullah - who was in this gathering with ‘Umar ibn al-Khattāb (may Allah be pleased with him) - said: "Show us your gold," i.e., give us your dinars to see them, "then come to us" later on "when our servant comes, we will give you your silver," i.e., the silver dirhams. On hearing this, ‘Umar ibn al-Khattāb (may Allah be pleased with him) said: "No," which indicates his refusal of this kind of transaction. Then, ‘Umar (may Allah be pleased with him) swore that he should give him the silver he wanted to buy on the spot, or he should give him back the gold that he took from him. He explained that by quoting the statement of the Messenger of Allah (may Allah's peace and blessings be upon him): "Silver for gold is Riba," i.e., selling silver for gold is Riba (usury) in all cases "unless they are exchanged on the spot," i.e., except in the case of physical presence and the immediate exchange of items hand to hand. Likewise, selling "Burr" - which is wheat - for Burr, selling barley for barley, and selling dried dates for dried dates all constitute Riba in all cases except in the case of physical presence and the immediate exchange of items hand to hand.
The Hadīth denotes the prohibition of the Nasī’ah Riba (usury of deferred payment).
It also encourages the act of forbidding evil for whoever has the ability to do so.
It points out that the evidence should be mentioned when forbidding evil.
It also shows that some knowledge may not be known to an old man until someone else reminds him of it..

1587
Abu Qilābah reported: I was in the Levant in a circle and Muslim ibn Yasār was there. There came Abu al-Ash‘ath. He said: They said: Abu al-Ash‘ath, Abu al-Ash‘ath. So, he sat down. I said to him: Narrate to our brother the Hadīth of ‘Ubādah ibn as-Sāmit. He said: Yes. We set out on an expedition while Mu‘āwiyah was the leader of the people, and we gained a lot of spoils. There were silver utensils among such spoils, so Mu‘āwiyah ordered a man to sell them for the people's payments. The people hastened to that. On hearing about it, 'Ubādah ibn as-Sāmit stood up and said: Verily, I heard the Messenger of Allah (may Allah's peace and blessings be upon him) forbidding the sale of gold for gold, silver for silver, wheat for wheat, barley for barley, dry dates for dry dates, and salt for salt except equal for equal and like for like. So, whoever made or accepted an addition has committed Riba (usury). Thereupon, the people returned what they had taken. On hearing about it, Mu‘āwiyah stood up and delivered a sermon saying: What is the matter with some men narrating from the Messenger of Allah (may Allah's peace and blessings be upon him) Hadīths that we had not heard from him although we saw and accompanied him?! Thereupon, ‘Ubādah ibn as-Sāmit stood up and repeated the story, then said: We will surely narrate what he heard from the Messenger of Allah (may Allah's peace and blessings be upon him) even if Mu‘āwiyah disliked this, or he said, Even if it is against his will. I do not mind if I do not accompany him in his troops on a black night..

Commentary : The Companions (may Allah be pleased with them) used to advise one another in all states. They used to convey the Shariah-related commands and prohibitions without showing favoritism to or fear of a ruler or a caliph, and they would all comply with the truth.
In this Hadīth, the Tābi‘i Abu Qilābah ‘Abdullah ibn Zayd reports that he was in the Levant - which is currently Syria, Jordan, Palestine, and Lebanon - and was sitting in a circle that was attended by the Tābi‘i Muslim ibn Yasār. They were probably holding a gathering of knowledge. Then, Abu al-Ash‘ath Sharāhīl ibn Ādah came and sat with them. Abu Qilābah said to him: "Narrate to our brother" referring to Muslim ibn Yasār. Abu al-Ash‘ath responded to him and narrated to him the Hadīth of the Companion ‘Ubādah ibn as-Sāmit (may Allah be pleased with him) and reported that they fought a battle, led by Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him and his father), and the Muslims gained a lot of spoils. "Ghanīmah" (spoils): it is everything Muslims take from the disbelievers' properties after overpowering and conquering them. There were silver utensils among the spoils, so Mu‘āwiyah (may Allah be pleased with him) commanded a man to sell them in dirhams as a deferred payment from the people's payments. "U'tiyāt" (payments) is the plural of "u'tiyah", and it refers here to what the country gives the soldiers as a regular payment monthly or annually. This means: He ordered these silver utensils to be sold in dirhams as a deferred payment until the buyers received their salaries. So, people from the army havetened to buy these utensils in return for deferred dirhams until it was time for them to receive their wages. ‘Ubādah ibn as-Sāmit (may Allah be pleased with him), who was present in the army, learned about this, so he stood up and delivered a sermon saying: Verily, I heard the Messenger of Allah (may Allah's peace and blessings be upon him) forbidding the sale of gold for gold, silver for silver, wheat for wheat, barley for barley, dry dates for dry dates, and salt for salt except equal for equal and like for like, i.e., The Prophet (may Allah's peace and blessings be upon him) forbade selling these similar types in all cases unless they are like for like, i.e., equal in weight, and are visible, and present not absent, as mentioned in the two Sahīh Collections: "Do not sell available money for something absent."
The one who gives excess and the one who asks for it each of them has committed the prohibited Riba (usury), and both are equally sinful.
On hearing this, the people returned the utensils they had taken to the man who had sold them to them. When Mu‘āwiyah (may Allah be pleased with him and his father) heard about the Hadīth that was narrated by ‘Ubādah, he stood up and delivered a sermon saying: "What is the matter with some men?" alluding to what 'Ubādah (may Allah be pleased with him) had said, "narrating from the Messenger of Allah (may Allah's peace and blessings be upon him) Hadīths that we had not heard from him although we saw" him, i.e., we used to be in his presence and accompany him in his journeys. It seems that Mu‘āwiyah (may Allah be pleased with him) neither heard nor knew about this Hadīth, as was the case with others who did not know about it initially. The fact that he (may Allah be pleased with him) did not hear it does not serve as proof. Thereupon, Ubādah ibn as-Sāmit (may Allah be pleased with him) stood up when Mu‘āwiyah criticized him, and repeated the Hadīth once again and said: "We will surely narrate," i.e., we will surely tell people "what he heard from the Messenger of Allah (may Allah's peace and blessings be upon him) even if Mu‘āwiyah disliked it," referring to Mu‘āwiyah ibn Abi Sufyān, the army leader, or he said: "Even if it is against his will," i.e., even if he is disgraced and stuck to dust. Then, he said: "I do not mind if I do not accompany him," i.e., I do not care about not accompanying him, and I do not want to be employed among his soldiers, and I want to part with him on a black night, i.e., dark and moonless.
The Hadīth signifies the keenness to convey the Sunnah acts and spread knowledge even if it is against the will of anyone.
It highlights the prohibition of Riba.
It stresses that the truth should be declared even if the one to whom it is declared is senior..

1588
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: Gold for gold, weight for weight, like for like; and silver for silver, weight for weight, like for like. Whoever gives or takes more is engaged in Riba (usury)..

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the laws that have been revealed. Riba has various types, all of which are prohibited. Riba al-Fadl (usury of surplus) is one type of it; it means selling an item that is subject to Riba rulings for another of the same kind with excess in one of the two, like selling a gold dinar for two dinars and a silver dirham for two dirhams. Hence, the Prophet (may Allah's peace and blessings be upon him) ordered us in this Hadīth to sell gold for gold - whether in the form of gold dinars or others - weight for weight and like for like without addition or reduction, so, both should be similar in weight and equal. Likewise, silver is to be sold for silver - whether in the form of silver dirhams or others - weight for weight and like for like without addition or reduction, so both should be equal in weight. Whoever gives more or takes more has committed unlawful Riba.
Other versions have clarified that if the types vary, then selling with a surplus is permissible; however, the sale should not be for a deferred payment; rather, it should be immediate, as the Prophet (may Allah's peace and blessings be upon him) said in the two Sahīh Collections - and this is the wording of Al-Bukhāri -: "And sell gold for silver and silver for gold as you wish." In Sahīh Muslim Collection: "If these classes differ, sell as you wish as long as payment is made hand to hand."
The Hadīth highlights the prohibition of Riba al-Fadl (usury of surplus).
It stresses the prohibition of all transactions that entail harm to people in terms of their properties and relations..

1591
Hanash reported: We were along with Fadālah ibn' Ubayd on an expedition. A necklace made of gold, silver and jewels fell to my and my friends' lot. I wanted to buy it, so I asked Fadālah ibn' Ubayd, at which point he said: Separate its gold and place it in one pan and place your gold in the other pan and do not receive but like for like, as I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: Whoever believes in Allah and the Last Day should not take but like for like..

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the laws that have been revealed. Riba al-Fadl (usury of surplus) is one of the types of Riba; it means selling an item that is subject to Riba rulings for another of the same type with excess in one of the two, like selling a gold dinar for two dinars and a silver dirham for two dirhams.
In this Hadīth, the Tābi‘i Hanash as-San‘āni narrates that they were with the Companion Fadālah ibn ‘Ubayd (may Allah be pleased with him) on an expedition. A necklace, a piece of women's jewelry worn around the neck, from the spoils fell to his lot along with a group of his companions and it had gold, silver, and jewels like pearls and the like. Hanash wanted to buy it all and take his companions' share, so he asked Fadālah ibn' Ubayd (may Allah be pleased with him) about the ruling and manner of buying it along with everything in it. Thereupon, Fadālah (may Allah be pleased with him) ordered him to remove and separate its gold and place it in a balance pan - where the weighed item is put - and to put his gold on the opposite pan so there would be equality between the two amounts of gold without any surplus, and this could not be known except by separating it from the jewels. Then, he should not take of its gold except for like of his own gold that he deemed a payment for it so that he would not give or take any extra and, thus, engage in unlawful Riba. Likewise, the silver in it should be sold for an equal weight, and other jewels should be sold at their price for cash. He then justified this by saying that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Whoever believes in Allah" Who created him and has full faith in Him "and the Last Day", which is the Day of Judgment to which he will return and on which he will receive recompense for his deeds, should not buy gold or silver except like for like in terms of weight without any addition or surplus.
The Hadīth emphasizes the prohibition of Riba, as it linked its prohibition to belief in Allah and the Last Day..

87
Khalid ibn Dinar (may Allah have mercy on him) narrated: I asked Abu Al-`Aliyah about a man who becomes in a state of major ritual impurity and has no water available, but has Nabidh (date wine) — should he perform Ghusl with it? He said: No..

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

88
Narrated by `Abdullah ibn Al-Arqam (may Allah be pleased with him): that he went out for Hajj or `Umrah with people accompanying him, and he was leading them in prayer. One day, he called the Iqamah for prayer — the Fajr prayer — then said: "Let one of you step forward," and he went to relieve himself, saying: "I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: 'When one of you wants to relieve himself and the prayer is established, let him begin with relieving himself.'".

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

108
It is narrated on the authority of `Uthman ibn `Abd Ar-Rahman At-Taymi that he said: Ibn Abu Mulaykah was asked about Wudu', and he said: I saw `Uthman ibn `Affan (may Allah be pleased with him) being asked about Wudu', so he called for water and a small vessel was brought to him. He titled it over his right hand, then he inserted it into the water, rinsed his mouth three times, sniffed water into his nose and blew it out three times, washed his face three times, then washed his right hand three times, and his left hand three times. Next, he inserted his hand, took water, and wiped his head and ears, washing their insides and outsides once. Then, he washed his feet and said: Where are those asking about Wudu'? This is how I saw the Messenger of Allah perform Wudu'..

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

135
It is narrated on the authority of `Amr ibn Shu`ayb, from his father, from his grandfather: A man came to the Prophet (peace and blessings of Allah be upon him) and said, "O Messenger of Allah, how is Tuhur?" So he called for water in a vessel and washed his hands three times, then washed his face three times, then washed his arms three times, then wiped his head and inserted his index fingers into his ears and wiped the outer part of his ears with his thumbs and the inner part of his ears with his index fingers, then washed his feet three times each. Then he said, "This is how Wudu’ is done. Whoever adds to this or omits from it has done wrong and acted unjustly, or has acted unjustly and done wrong.".

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

162
`Ali (may Allah be pleased with him) is reported to have said: "If the religion were based on opinion, then the underside of the Khuff (leather socks) would have been more deserving of being wiped than the upper side. But I saw the Messenger of Allah (peace and blessings of Allah be upon him) wiping over the upper side of his Khuff.".

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

189
`Abdullah ibn `Abbas (may Allah be pleased with him) said: “The Messenger of Allah ate a shoulder, then wiped his hand with a cloth that was beneath him, then stood up and prayed”..

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

210
Sahl ibn Hunayf (may Allah be pleased with him) narrated: "I used to experience difficulty with Madhiy, and I would frequently perform Ghusl. I asked the Messenger of Allah (peace and blessings of Allah be upon him) about this, and he said: 'Wudu’ suffices for that.' I said: 'O Messenger of Allah, what about what gets on my clothing from it?' He said: 'It suffices you to take a handful of water and sprinkle it on your garment wherever you think it has touched it.'".

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

269
Narrated by `A’ishah (may Allah be pleased with her), who said: "The Messenger of Allah (peace and blessings of Allah be upon him) and I would sleep under the same covering while I was menstruating. If it was touched by anything from me, the Prophet (peace and blessings of Allah be upon him) would wash that spot without going beyond it, then pray in it. And if anything from him — meaning: his garment — touched it, he would wash that spot without going beyond it, then pray in it.".

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

363
Narrated by Umm Qays bint Mihsan (may Allah be pleased with her), who said: I asked the Prophet (peace and blessings of Allah be upon him) about menstrual blood that gets onto clothing. He said: "Scrape it with a rib and wash it with water and Sidr.".

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

675
Narrated by `Abdullah ibn Mas`ud (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "And do not differ, lest your hearts differ, and beware of the clamor of the markets.".

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

708
It is narrated on the authority of `Amr ibn Shu`ayb, from his father, from his grandfather, that: We descended with the Messenger of Allah (peace and blessings of Allah be upon him) from the Thaniyyah of Adhakhir, and the time for prayer came. So he prayed facing a wall, using it as a Qiblah, and we stood behind him. Then a Bahmah (small sheep) came passing in front of him, and he kept trying to prevent it until he pressed his stomach against the wall, and it passed behind him..

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

753
Narrated by Abu Hurayrah (may Allah be pleased with him), who said: When the Messenger of Allah (peace and blessings of Allah be upon him) entered into prayer, he would raise his hands outstretched..

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

789
On the authority of Abu Qatadah (may Allah be pleased with him): The Messenger of Allah (peace and blessings of Allah be upon him) said: “I stand to lead the prayer intending to prolong it, but then I hear the crying of an infant, so I shorten it out of dislike for causing hardship to his mother.”.

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

792
It is narrated from some of the Companions that the Prophet (peace and blessings of Allah be upon him) said to a man, "What do you say in the prayer?" The man replied, "I recite the Tashahhud and then say: O Allah, I ask You for Paradise and seek refuge in You from the Fire. As for me, I am not good at your murmuring nor the murmuring of Mu`adh." The Prophet (peace and blessings of Allah be upon him) said, "It is around these that we murmur.".

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

832
Narrated by `Abdullah ibn Abu Awfa (may Allah be pleased with him), who said: A man came to the Prophet (peace and blessings of Allah be upon him) and said: "I am unable to memorize anything from the Quran, so teach me something that will suffice for me." He said: "Say: Glory be to Allah, and praise be to Allah, and there is none worthy of worship except Allah, and Allah is the Greatest, and there is no power and no strength except with Allah, the Most High, the Most Great." The man said: "O Messenger of Allah, this is for Allah, the Mighty and Majestic, but what is there for me?" He said: "Say: O Allah, have mercy on me, grant me sustenance, grant me well-being, and guide me." When the man stood up, he gestured with his hand like this, and the Messenger of Allah (peace and blessings of Allah be upon him) said: "As for this one, he has filled his hand with goodness.".

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

119
Narrated by `A’ishah (may Allah be pleased with her): that the Prophet (peace and blessings of Allah be upon him) used to perform Wudu’ before going to sleep..

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

616
It is narrated on the authority of Abu Umamah (may Allah be pleased with him) that he said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) delivering a sermon during the Farewell Pilgrimage, in which he said, "Fear Allah, your Lord; perform your five prayers; fast during your month; pay the Zakah of your wealth; obey those in authority among you; and you will enter the Paradise of your Lord.".

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

675
Ibn `Umar (may Allah be pleased with him) narrated: The Messenger of Allah (peace and blessings of Allah be upon him) prescribed the charity of Al-Fitr upon males and females, free persons and slaves: a Sa` of dates or a Sa` of barley. He said: So the people began to equate it to half a Sa` of wheat..

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

982
It is narrated on the authority of Buraydah ibn Al-Husaib Al-Aslami (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said, "The believer dies with sweat on his forehead.".

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

1131
It is narrated on the authority of Ruwayfi` ibn Thabit (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings of Allah be upon him) said, “Whoever believes in Allah and the Last Day let him not water his seed to the offspring of another..

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

1138
It is narrated on the authority of Abu Sa`id Al-Khudri (may Allah be pleased with him) that he said: Coitus interruptus was mentioned in the presence of the Messenger of Allah (peace and blessings of Allah be upon him) and he said: Why would one of you do that? Ibn Abu `Umar added in his narration: He did not say, "None of you should do that." They both said in their narrations: "For there is no soul that Allah has decreed to be created except that He is its Creator.".

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

1149
Ibn `Abbas (may Allah be pleased with him) was asked whether, if a man had two female slaves, and one of them nursed a slave-boy, and the other had nursed a slave-girl, is it permissible for the boy to marry the girl? He said, "No. The origin of the milk is one.".

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

1894
Abu Qatadah (may Allah be pleased with him) is reported to have said: The Messenger of Allah (peace and blessings of Allah be upon him) said, "The one who serves drinks to the people is the last to drink.".

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

2428
On the authority of Abu Sa`id Al-Khudri and Abu Hurayrah (may Allah be pleased with them), they said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "The servant will be brought on the Day of Resurrection, and Allah will say to him: 'Did I not give you hearing, sight, wealth, children, and did I not make the cattle and tillage subservient to you, and did I not allow you to hold leadership of people and to settle in Riba`? Did you not think that you would meet Me on this Day of yours?' So he will say: 'No.' So Allah will say to him: 'Today you shall be forgotten just as you have forgotten Me.'".

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

2883
It is narrated on the authority of An-Nawwas ibn Sam`an (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “The Quran will come, along with its companions, those who acted upon it in the worldly life, preceded by Surat Al-Baqarah and Surat Al `Imran.” An-Nawwas (may Allah be pleased with him) said: 'The Messenger of Allah (peace and blessings of Allah be upon him) gave three parables for them, which I have not forgotten since. He said: “They will come as if they were two shades with a brightness between them, or as if they were two dark clouds, or as if they were two flocks of birds in ranks, with wings outspread, pleading on behalf of their companion.”’.

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

86
`Ali ibn Abi Talib (may Allah be pleased with him) said: “The best of people after the Messenger of Allah (peace and blessings of Allah be upon him) is Abu Bakr (may Allah be pleased with him), and the best of people after Abu Bakr is `Umar (may Allah be pleased with him).”.

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

114
It was narrated from `Abdullah ibn Mas`ud (may Allah be pleased with him) that Abu Bakr and `Umar (may Allah be pleased with them) gave him the glad tidings that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever wishes to recite the Quran fresh (Ghaddan) as it was revealed, let him recite it according to the recitation of Ibn Umm `Abd.”.

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

117
Narrated by Abu Hurayrah (may Allah be pleased with him): The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever loves Al-Hasan and Al-Husayn has indeed loved me, and whoever hates them has hated me.”.

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

190
`Abdullah ibn Mas`ud (may Allah be pleased with him) narrated: “I heard the Prophet (peace and blessings of Allah be upon him) say: ‘May Allah brighten the face of a person who hears a Hadith from us and conveys it to others. For perhaps the one to whom it is conveyed has more understanding than the one who heard it.’".

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

200
Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Part of what continues to benefit a believer from his deeds and good actions after his death is: knowledge he taught and spread; a righteous child he left behind; a Mus-haf he bequeathed; a mosque he built; a house he built for a wayfarer; a canal he caused to flow; or charity he gave from his wealth during his lifetime while he was in good health—these continue to reach him after his death.”
Part of what continues to benefit a believer from his deeds and good actions after his death is.

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

541
From Mu`adhah bint `Abdullah Al-`Adawiyyah (may Allah have mercy on her): A woman asked `A’ishah (may Allah be pleased with her), saying: “Is it permissible for a menstruating woman to apply henna or dye?” She replied: “We used to be with the Prophet (peace and blessings of Allah be upon him), and we would apply henna, and he did not forbid us from doing so.”.

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

542
Narrated by Abu Hurayrah (may Allah be pleased with him): “I saw the Prophet (peace and blessings of Allah be upon him) carrying Al-Husayn the son of `Ali on his shoulder, and his saliva was dripping on him.”.

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

660
Narrated by `Abdullah ibn `Amr (may Allah be pleased with him): "We prayed Maghrib with the Messenger of Allah (peace and blessings of Allah be upon him). Some returned, while others remained. Then the Messenger of Allah (peace and blessings of Allah be upon him) came out in haste, breathing heavily, with his garment lifted above his knees, and said: ‘Rejoice! Your Lord has opened one of the gates of Heaven and is boasting about you to the angels, saying: “Look at My slaves—they have fulfilled one mandatory duty and are awaiting another.”’”.

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

804
Anas (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) used to like for the Muhajirun and the Ansar to stand directly behind him, so that they could learn from him.”.

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

809
On the authority of `Uqbah ibn `Amir (may Allah be pleased with him), he said: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:
“Whoever leads the people in prayer and performs it properly, the prayer is for him and for them. But whoever falls short in it, the burden is upon him and not upon them.”.

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

1072
On the authority of Abu Sa`id Al-Khudri (may Allah be pleased with him), he said: “The Messenger of Allah (peace and blessings of Allah be upon him) used to go out on the day of `Eid, lead the congregation in two Rak`ahs, then he would give the closing salutations [of prayer], stand on his feet, and face the people while they were seated, saying: "Give charity, give charity." It is the women who give most in charity, offering their earrings, as well as rings and other items. If he (peace and blessings of Allah be upon him) had a need — such as sending out an expedition — he would then mention it to them, otherwise he would leave.”.

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

1117
Narrated by Umm Hani’ (may Allah be pleased with her), who said: "I used to hear the Prophet's (peace and blessings of Allah be upon him) recitation at night while I was on my `Arish.".

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

1391
On the authority of `A’ishah (may Allah be pleased with her): “The Prophet (peace and blessings of Allah be upon him) would spend the night in a state of major ritual impurity (Junub). Then Bilal (may Allah be pleased with him) would come to inform him of the prayer, so he would get up and perform the ritual bath (Ghusl). I would see the water dripping from his head, then he would go out, and I would hear his voice in the Fajr prayer.”.

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

1535
From Nafi` (may Allah have mercy on him), from Ibn `Umar (may Allah be pleased with him): When `Uthman ibn Madh`un (may Allah be pleased with him) died, he left behind a daughter. Ibn `Umar (may Allah be pleased with him) said: My maternal uncle Qudamah (may Allah be pleased with him), who was her paternal uncle, gave her to me in marriage without consulting her. That was after her father had died. She disliked the marriage and the girl preferred to marry Al-Mughirah ibn Shu`bah (may Allah be pleased with him), so he married her to him..

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

1572
On the authority of Bahz ibn Hakim, from his father, from his grandfather, who said: I said, “O Messenger of Allah, with regard to our private parts—what may we expose and what must we conceal He (peace and blessings of Allah be upon him) said: “Guard your private parts except from your wife or those whom your right hand possesses.” I said, “O Messenger of Allah, what if the people are gathered closely together?” He said: “If you can prevent anyone from seeing it, then do not let anyone see it.” I said, “O Messenger of Allah, what if one of us is alone?” He said: “Allah is more deserving that one be shy before Him than before people.".

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