logo
lang Lang
العربية

| 2 Hadiths

Hadith
1054
Asmaa’ daughter of Abu Bakr (may Allah be pleased with them) said that during a solar eclipse, the Prophet ﷺ gave a command that slaves should be set free..

Commentary : The sun and moon are two signs from among the creations of Allah - May He be Exalted - proving His Majesty; and they are subjected to His Power and Might.   The occurrence of lunar and solar eclipses is one of Allah’s signs that manifest, so we can reflect on the Absolute Divine Power of Allah. The Prophet ﷺ taught us what we should do when such a phenomenon occurs.

In this hadeeth, Asmaa’ bint Abu Bakr (may Allah be pleased with them) reports that the Messenger of Allah ﷺ ordered for an ʿataaqahwhen a solar eclipse occurred.  And what is intended by the word ʿataaqah: is the freeing of a slave [from ownership] and his manumission; so that by this manumission, Allah may lift tribulations away from His servants.  It has been said that: he ﷺ ordered for the manumission [of slaves] during solar and lunar eclipses because when one frees a slave, the servant deserves, as a reward, deliverance from the hellfire.

The Prophet ﷺ also instructed them to pray, supplicate, and invoke Allah; like what is mentioned in Saheeh Muslim and Saheeh al-Bukhaareefrom the hadeeth narrated by al-Mugheerah ibn Shuʿbah. The eclipse of the sun occurs when its light disappears in the sky.  For the most part, the solar eclipse is expressed by the Arabic word: al-kusoof, and the lunar eclipse as al-khusoof.  These two words may be used interchangeably to express one another as well. 

The eclipse is one of the signs of Allah, Exalted be He, - as seen where Allah, Most High, says: {We only send the signs as a warning.} [Quran 17:59]. For this reason, the Prophet ﷺ would prolong his prayer because of the fear which Allah has promised in the Quran.  So, manumitting slaves and the rest of good deeds were enjoined with the prayer during both the solar and lunar eclipse because the good deeds lift the punishments from befalling upon the people.

From the other benefits that we can conclude from this hadeeth is that we should seek to gain Allah’s favour with pious deeds so that He may lift the tribulations [that we face in the world]. It shows us the virtue of freeing slaves, and that it is one of the pious deeds that we should partake in during such times.



.

1065
Narrated `A’ishah:The Prophet ﷺ recited (the Quran) aloud during the eclipse prayer and when he had finished the eclipse prayer, he said the Takbeer and bowed. When he stood straight from bowing, he would say "Sami’a Allahu limanhamidah, Rabbanawalakalhamd." And he would again start reciting. In the eclipse prayer there are four bowings and four prostrations in the two units..

Commentary : The sun and moon are two signs from among the creations of Allah - May He be Exalted - proving His Majesty; and they are subjected to His Power and Might.   The occurrence of lunar and solar eclipse is one of Allah’s signs that manifest so we can reflect on the Absolute Divine Power of Allah. The Prophet ﷺ taught us to take refuge in Allah, Exalted be He, with prayer and supplication when these phenomena occur so they end, and the sun or moon be uncovered from the eclipse.

In this hadeeth, the Mother of Believers - ʿA’ishah(may Allah be pleased with her) - reports that the Prophet ﷺ recited aloud during the eclipse prayer; so that those behind him could hear his recitation.  It has been said that: this prayer [mentioned in the narration] is the prayer for the lunar eclipse; because it was at night, thus he ﷺ recited aloud.  It has [also] been said: Rather, it was [for] the khusoof of the sun; and that it is the meaning of solar eclipse (kusoof).  And that the words al-kusoof and al-khusoof[which is generally used for an eclipse of the moon] have one meaning; and that is the disappearance of the light of the sun and moon.  Many times, the eclipse of the sun is expressed by the Arabic word al-kusoof, and as the moon as al-khusoof [for one occurring at night].  These two words may be used interchangeably to express one another as well. [So,] the prayers of al-kusoofand al-khusoof may refer to either the sun or moon; and the imaamrecites the Quran aloud during both.

Then, ʿA’ishah(may Allah be pleased with her) reports that when the Prophet ﷺ was finished with reciting, he would perform the takbeer when bowing, saying, Samiʿa Allahu limanhamidah “ - [i.e. “Allah hears the one praises Him” when rising from the bowing, and that he ﷺ would say: “RabbanaawalakalHamd” [i.e. Our Lord, All praises belong to You”] like what he would do in the other prayers. 

Then, he ﷺ did not go to prostrate, but rather he would resume reciting while straightening up by standing after rising from the first bowing.  Thereafter, he ﷺ performed a second bowing in the same prayer unit. Afterwards, he ﷺ rose from the bowing and straightened back up into a standing position; and then performed two prostrations.  Subsequently, he ﷺ rose from prostration and straightened himself into the standing position and performed the second prayer unit in the same manner [as mentioned above]. 

During the eclipse prayer, he ﷺ would bow four times in total in the two-units prayer; thus, he ﷺ would perform two bowings and prostrations in every prayer unit.  It was the way of the Prophet ﷺ to lengthen the duration of the eclipse prayer a lot. 

The report in Saheeh al-Bukhaaree narrated on the authority of Ibn Abbaas(may Allah be pleased with them) makes this clear, where he relates that the Prophet ﷺ recited [ayaat from the Quran] in the first standing of the first unit for approximately the amount of time it would take one to recite Surah al-Baqarah.  He ﷺ prolonged the remainder of the prayer [as well].  Whenever he ﷺ proceeded to an action, it was shorter in length than what was before it; until he finished the prayer and the sun appeared [after the passing of the eclipse].

From the other benefits that we can conclude from this hadeeth is that it teaches us the description of the performance of the eclipse prayer; and highlights the permissibility of reciting aloud in either eclipse prayer [i.e., lunar or solar].
.

1069

It is narrated on the authority of Ibn 'Abbaas(may Allah be pleased with him) that he said: The prostration of recitation in Surat Sad is not one of those which are always required. However, I have seen Allah's Messenger ﷺ prostrating while reciting it..

Commentary : The prostrationto Allah, Exalted be He, is one of the greatest acts of worship which draws the servant closer to his Lord, The Mighty and Majestic, wherein one surrenders himself between the Hands of Allah, the Mighty and Majestic. There are certain parts of the Noble Quran that the Muslim should prostrate humbly to Allah, Exalted be He, upon reciting or hearing them.  This is called the prostration of recitation (sujood al-tilaawah).  In the Quran, there are 15 places where this kind of prostration is performed according to the dominant opinion.

In this hadeeth, there is a clarification for some of these places. ʿAbdullah ibn Abbaas(may Allah be pleased with them) mentions that the prostration of prostration which occurs in Surah Saad [i.e., the 38th chapter of the Quran], where Allah, Most High, says: {[and] fell down in prostration, and turned to Him in repentance….”} [Quran 38:24]   - it is not one of the obligatory prostrations, i.e., it is not one of the designated places [in the Quran] where the prostration of recitation is commanded. The obligatory prostration of recitation is that which was emphasised and mentioned in the form of an imperative command, for example. Further to the point, this ayah, by its wording, articulates the bowing and do not mention prostration. HadIbn ‘Abbaas(may Allah be pleased with them)not have witnessed the Prophet ﷺ prostrating upon reciting it, it would have not appeared that it was a [place for] prostration.

Ibn Abbaas(may Allah be pleased with them) saw The Prophet ﷺ prostrate upon reciting it, corresponding with Prophet Dawood (peace be upon him).  It is mentioned in a report [narrated] by al-Nisa’ie, on the authority of Ibn Abbaas(may Allah be pleased with them), where he relates that: The Prophet ﷺ prostrated during [his recitation of] Surah Saad and said: “Dawood prostrated it out of repentance, while we prostrate it out of gratitude.”  It is prescribed to say in the prostration of recitation what is prescribed to say in the prostrations for prayer, with respect to the tasbeehand supplication. 

From the other benefits that we can conclude from this hadeeth is that we know about the prostration of recitation that exits in Surah Saad. 
.

1070
It is narrated on the authority of ‘Abdullah in Ma’sood(may Allah be pleased with him) that the Prophet ﷺ recited Surat-an-Najm and prostrated while reciting it. All the people prostrated too except one man, who took a handful of pebbles - or soil - and raised it to his face and said, "This is sufficient for me. Later on, I saw him killed as a non-believer.".

Commentary : The prostration of the person while reciting the Quran whenever he passes by an ayah of prostration is a form of etiquette that one follows towards Allah, Exalted be He; it manifests one’s humility and submission to Him and good faith in Him.  It is a way to raise one’s rank and attain blessings in this worldly life and the Hereafter. Whoever refrains from prostrating to Allah out of haughtiness will incur loss and ruin in this world and Hereafter.

In this hadeeth, ʿAbdullah ibn Masʿood(may Allah be pleased with him) reports that the Prophet ﷺ had recited Surah al-Najm, and then prostrated therein. This incident occurred in Makkah. The prostration of recitation being discussed was performed at the end of the surah where Allah, Most High, says: {Instead, prostrate to Allah and worship Him alone.’} [Quran 28:62] None remained [standing] among the people, except that they had all prostrated with him ﷺ.  Meaning: whoever ibn Masʿood saw and reported on, or whoever was present during his recitation - from amongst the Muslims, the polytheists, the jinn and mankind; like what is mentioned in a report [narrated] by al-Bukhaaree, on the authority of Ibn Abbaas(may Allah be pleased with both of them).

It has been said that the reason the polytheists prostrated although they did not believe in the Quran is because it was the first prostration that was revealed; thus, they wanted to oppose the Muslims by prostrating to their idols - and not Allah.  As the Muslims prostrate to Allah, Exalted be He; the polytheists intended to differ from them in their prostrationto Allah. For that reason, they prostrated [while] intending that their prostration was for their gods [alone]. This is consistent with their stubbornness and arrogance towards the Truth, and their endeavours to support their gods.  A different interpretation was offered i.e., it has been suggested that they fell down in prostration with no malintent - as if the Quran, by its composition and eloquence, took over their intellects and hearts.  Thus, when they got a hold of themselves, they prostrated after they heard: {Instead, prostrate to Allah and worship Him alone.’} [Quran 28:62].Or, they were afraid to oppose the Muslims while they were present in their gathering.

Then, ʿAbdullah ibn Masʿood(may Allah be pleased with him) reports that a man who was in attendance haughtily prostrated [with the rest of at the gathering]. However, he was content with taking a handful of pebbles or dust; and raised it to his face and said: “This will suffice me!”  This man’s [name] is Umayyah ibn Khalaf, and ʿAbdullah ibn Masʿood(may Allah be pleased with him) said: “Later, I saw that arrogant man killed as a disbeliever.”

In the Quran, there are 15 places where the prostration of recitation is performed, according to the dominant opinion.  It is prescribed to say in the prostration of recitation what is prescribed to say in the prostrations for prayer, with respect to the tasbeehand supplication. 

Some of the other benefits that we can conclude from this hadeeth is to know the permissibility of prostrating at the [end] of Surah al-Najm, and that we should condemn arrogance, and avoid engaging in it..

1071
Ibn ‘Abbaas(may Allah be pleased with him) narrated that the Prophet ﷺ prostrated himself while reciting Surah an-Najm, and the Muslims, the polytheists, jinn and men prostrated themselves along with him..

Commentary : The Prophet ﷺ would prostrate upon reciting certain parts of the Quran, which are known as the prostrations of recitation.  There are 15 places [where one does so] according to the dominant opinion of scholars.  One of which is the part in Surah al-Najm: {Prostrate to Allah and worship Him} [Quran 28:62]

In this hadeeth, Ibn Abbaas(may Allah be pleased with them) reports that when the Prophet ﷺ recited this ayah in Makkah, all who heard it from among the Muslims, polytheists, jinn, and people prostrated therein. 

The statement of ʿAbdullah ibn Abbaas(may Allah be pleased with them) about the prostration of the jinn is most likely informed by the Prophet ﷺ because it is one of the matters which people do not know about [i.e., since its subject matter is of the unseen].  It is as if he took that [aspect of the narration] from the Prophet ﷺ. 

It has been said that the reason the polytheists prostrated upon hearing the ayah although they did not believe in the Quran is: because it was the first prostration that was revealed; thus, they wanted to oppose the Muslims by prostrating to their idols- and not Allah. As the Muslims prostrate to Allah, Exalted be He, the polytheists intended to differ from them in their prostration to Allah.  For this reason, they prostrated [while] intending that their prostration was for their gods [alone]. This is consistent with their stubbornness and arrogance towards the Truth, and their endeavours to support their gods.  It is also possible, as it has been suggested, that they fell down in prostration with no malintent - as if the Quran, by its composition and eloquence, took over their intellects and hearts.  Thus, when they got a hold of themselves, they prostrated after they heard: {Instead, prostrate to Allah and worship Him alone.’} [Quran 28:62].Or, they were afraid to oppose the Muslims while they were present in their gathering.

In the Quran, there are 15 places where the prostration of recitation is performed; ten of which are agreed upon.  It is prescribed to say in the prostration of recitation what is prescribed to say in the prostrations for prayer, with respect to the tasbeehand supplication. 

Some of the other benefits that we can conclude from this hadeeth is to know the permissibility of prostrating at the [end] of Surah al-Najm.  .

1072
Narrated ʿAtaa’ ibn Yasaar: I asked Zayd in Thabit (may Allah be pleased with him) about the prostration of recitation on which he said that he had recited An-Najm before the Prophet ﷺ yet he had not performed a prostration..

Commentary : The prostration of the person while reciting the Quran whenever he passes by an ayah of prostration is a form of etiquette that one follows towards Allah, Exalted be He; it manifests one’s humility and submission to Him and good faith in Him.  It is a way to raise one’s rank and attain blessings in this worldly life and the Hereafter. Determining the places of prostration in the Quran is a matter that can only be known through divine textual evidence; thus, we only act according to the actions and statements of the Messenger of Allah ﷺ [i.e., the sunnah].

In this hadeeth, ʿAtaa’ ibn Yasaar - who was one of the Taabiʿeen- asked the Companion, Zayd ibn Thaabit(may Allah be pleased with him) about the prostration of recitation at the end of Surah al-Najm. The venerable Companion explained that when he recited it to the Messenger of Allahﷺ and had finished his recitation to him ﷺ; and he ﷺ did not prostrate during it - i.e., where Allah, Most High, says: {Prostrate to Allah and worship Him} [Quran 28:62].

The reason he ﷺ did not prostrate was to highlight the permissibility of leaving out the performance of the prostration of recitation. Had the prostration of recitation been obligatory, he ﷺ would have ordered him to prostrate.  It has been said that: it is possible that he did not do that because Zayd was the reciter; and rather, it is the one who hears [the recitation] that prostrates following [the lead] of the reciter - and he does not perform the prostration alone.

The prostration of the Messenger of Allah ﷺ at the end of the recitation of Surah al-Najm has been mentioned in other narrations; and one of them is a report [narrated] by al-Bukhaaree - on the authority of ʿAbdullah ibn Abbaas(may Allah be pleased with them), where he relates that: The Prophet ﷺ prostrated at [the end of] Surah al-Najm, and the Muslims, polytheists, jinn, and all the people prostrated with him ﷺ.

In the Quran, there are 15 places where the prostrationof recitationis performed; ten of which are agreed upon.  It is prescribed to say in the prostration of recitation what is prescribed to say in the prostrations for prayer, with respect to the tasbeehand supplication. 
.

1077
Raabi`ah ibn ‘Abdillah ibn al-Hudayr al-Taymi narrated from Abu Bakr that Raabi’ah was a well-respected person; one day he attended the Friday prayer with `Umar bin Al-Khattab (may Allah be pleased with him) wherein he recited Surat-an-Nahl while he was on the pulpit. After he recited the ayah of prostration, he got down from the pulpit and prostrated, and so did the people along with him. The next Friday, `Umar bin Al-Khattab (may Allah be pleased with him) recited the same Surah but when he reached the ayah of prostration, he said, "O people! When we recite the ayah of prostration (during the sermon), whoever prostrates has done the right thing, yet it is no sin for the one who does not prostrate." `Umar did not prostrate (that day). Nafi’ Added that Ibn `Umar said: "Allah has not made the prostration of recitation compulsory but if we wish we can do it.".

Commentary : The prostration of recitation is a sunnah of the Prophet ﷺ; [it is] where the Messenger of Allah ﷺ prostrated and ordered [others] to perform the prostration [with him at the respective places in the Quran] - although it was not regarded as an obligation; but rather it was performed on the basis of choice. Accordingly, whoever prostrates therein, he shall attain his reward, and whoever continues [reciting] at the place of the prostration of recitation or hears it and does not prostrate - nothing needs to be done.  In the Noble Quran, there are 15 places where the prostrationsof recitationare performed according to the dominant opinion.

In this hadeeh,Raabeeʿah ibn ʿAbdillah ibn al-Hudayr - who was one of the most respected people; and it is has been said that he was one of the Taabiʿeenwho the saw the Prophet ﷺ  - reports that he attended the Friday prayer with ʿUmar ibn al-Khattaab(may Allah be pleased with him), and he heard ʿUmar recite from Surah al-Nahl while he was on the pulpit, until he came to [the part of the ayah where] Allah, Most High, says: { And to Allah ˹alone˺ bows down ˹in submission˺1 whatever is in the heavens and whatever is on the earth of living creatures, as do the angels—who are not too proud ˹to do so˺. They1 fear their Lord above them and do whatever they are commanded.}[Quran 16:49-50] at which he descended from the pulpit and performed the prostration of recitationon the ground; and the congregants prostrated with him.

On the following Friday, ʿUmar (may Allah be pleased with him) recited the same ayaat while on the pulbit again; but when he recited them, he did not descend from the pulpit, nor prostrate.  He said: ‘O people! We passed the [point] for the prostration but whoever prostrated, then they have fulfilled the sunnah and have earned [their] reward.  And whoever did not prostrate, there is no sin for them.”  This is a demonstration from ʿUmar [highlighting] that if the one who recites or listens to an ayah which has a prostration of recitation in it and does not prostrate [for it]; there is no sin for leaving out the prostration per se.  Therefore, Ibn ʿUmar (may Allah be pleased with them) said: “Truly, Allah does not mandate the prostrations, nor make it incumbent upon the reciter or the one listening, unless we choose to do so.”  Meaning: if the reciter or the one listening to the recitation want to prostrate. 

There is no conflict between this hadeeth and with the ayah: {So what is the matter with them that they do not believe, and when the Quran is recited to them, they do not prostrate˺?} [Quran 64:20-21]; because this ayah denounces the polytheists and their omission of the prostrations, due to their unbelief and arrogance.

In the Quran, there are 15 places where the prostrationof recitationis performed according to the dominant opinion. And what is said in the prostration of recitation is what is It is prescribed to say in the prostration of recitation what is prescribed to say in the prostrations for prayer, with respect to the tasbeehand supplication. 

Some of the other benefits that we can conclude from this hadeeth is to know that it is permissible for the person delivering the sermon to descend from the pulpit during the sermon in order to perform the prostration of recitation, and that the prostration of recitation exists in Surah al-Nahl.


.

1079
Narrated Ibn `Umar (may Allah be pleased with them): Whenever the Prophet ﷺ recited a Sura in which there is a prostration of recitation, he would prostrate and we would do the same, such that some of us could not find a place for prostration..

Commentary : The prostrationto Allah, Exalted be He, is one of the greatest acts of worship which draws the servant closer to his Lord, The Mighty and Majestic, wherein one surrenders himself between the Hands of Allah, the Mighty and Majestic. There are certain parts of the Noble Quran that the Muslim should prostrate humbly to Allah, Exalted be He, upon reciting or hearing them.  This is called the prostration of recitation (sujood al-tilaawah). 

In this hadeeth, ʿAbdullah ibn ʿUmar (may Allah be pleased with them) reports that whenever the Prophet ﷺ recite a surah which contained a prostration of recitation, he ﷺ would prostrate for his recitation, and the people would prostrate with him for hearing [the ayah], until no one could find a spot to place their face [for the prostration]; this was due to the shortage of space, the multitude of worshippers, and severe overcrowding.

In the Quran, there are 15 places where the prostrationof recitationis performed according to the dominant opinion. And what is said in the prostration of recitation is what is It is prescribed to say in the prostration of recitation what is prescribed to say in the prostrations for prayer, with respect to the tasbeehand supplication. 

Some of the other benefits that we can conclude from this hadeeth is that we know about the permissibility of the prostration of recitation for the one reciting the ayah in which there is a prostration of recitation, and the one who is listening to it.

The hadeeth shows the eagerness of the Companions (may Allah be pleased with them) in pursuing the good and hastening to do so; and their adherence in following The Prophet ﷺ..

1080
Narrated Ibn `Abbaas(may Allah be pleased with them): The Prophet ﷺ once stayed for nineteen days and prayed shortened prayers. When we travelled (and stayed) for nineteen days, we used to shorten the prayer but if we traveled (and stayed) for a longer period we used to offer the full prayer..

Commentary : Allah, The Mighty and Majestic, has prescribed a dispensation for shortening the prayer which has four unitsto a two-units prayer during travel, as a means to alleviate the hardship of travelling for His servants. The Messenger of Allah ﷺ shortened his prayer[s] while traveling; as likewise, so did all of his Companions (may Allah be pleased with them); like what is mentioned in this hadeeth, where ʿAbdullah ibn Abbaas(may Allah be pleased with them) reports that one day, the Prophet ﷺ stayed [at a location] for nineteen days and shortened the prayers which consist of four units, [which are:] Dhuhr, ʿAsr, and ʿIshaa’ ; and performed two prayer units [for each respectively] during that time. This happened in the year that the conquest of Makkah had occurred.

In a narration [narrated] by Abu Daawood, on the authority of Ibn ‘Abbaas(may Allah be pleased with them), he relates that the Prophet ﷺ stayed in Makkah for seventeen days.  And in [another] report also [narrated] by Abu Daawood from the hadeeth of ʿImraan ibn Husayn, [it is reported] that the Messenger of Allah ﷺ remained in Makkah for eighteen nights.  And, yet, in another narration: it is reported that he ﷺ stayed fifteen.  The scholars reconciled between these reports by noting that the report that states “nineteen” takes into account two days for arrival and departure [for travel].  And whoever said: “seventeen” omitted two days for arrival and departure.  And whoever reported: “eighteen” left out one of the two days.  As for the one who said: “fifteen”, it is possible that the narrator thought the original was seventeen, so he omitted the two days for arrival and departure.

Then, Ibn ‘Abbaas(may Allah be pleased with them) said: ‘So when we travelled and remained for those [nineteen days], we shortened the prayers like the Messenger of Allah ﷺ.  If our stay [while traveling] exceeded nineteen days, we would complete the prayer without shortening it.’  This is the view of Ibn ‘Abbaas(may Allah be pleased with them) and scholars differed on the view concerning this period of time, whether is it [i.e., 19 days] the maximum amount of time for shortening [the prayers], or not!

It has been said that: if one intends to stay in a place indefinitely [i.e., an unspecified amount of time], it is incumbent upon him to perform the prayers in their entirety.  And the traveller does not shorten the prayer if he intends to stay at a location for four days [or] more.  If one remains in a place to fulfil his need[s], and does not have a resolve to stay therein; then he may shorten the prayer - even if the time of his stay is prolonged..

1081
Anas bin Maalik(may Allah be pleased with him) related: We went out from Medina to Mecca with the Messenger of Allah ﷺ, and he prayed two units at each time of prayer till we returned to Madeenah. On being asked whether they had stayed any length of time in Mecca, he replied that they had stayed ten days.

Commentary : Allah, The Mighty and Majestic, has prescribed a dispensation for shortening the prayer which has four unitsto a two-units prayer during travel, as a means to alleviate the hardship of travelling for His servants. The Messenger of Allah ﷺ shortened his prayer[s] while traveling; as likewise, so did all of his Companions (may Allah be pleased with them).

In this hadeeth, the venerable Companion, Anas ibn Maalik(may Allah be pleased with him) reports that they had set out with the Prophet traveling from al-Madeenah towards Makkah on the Farewell Pilgrimage, as indicated by the report [narrated] in Saheeh Muslim. 

The Prophet ﷺ continued praying Dhuhr, ʿAsr, and ʿIshaa’ shortened to two units [each] until he ﷺ returned to al-Madeenah again. They [all] stayed in Makkah for ten days; and the Prophet ﷺ did not leave out the shortening of the prayers during his stay in Makkah - and kept taking the concession of Allah, The Most Praised and Almighty, which allowed him to do so for the length of his travels.

In Saheehal-Bukhaaree and Saheeh Muslim, it is narrated on the authority of al-ʿAlaa’ ibn al-Haḍramee that the Prophet ﷺ prohibited the immigrants(those on the pilgrimage) from staying in Makkah for over three days after completing the rituals of the Hajj.  The coupling of the aforementioned narration with the hadeeth [in discussion] which [states] that the Messenger of Allah ﷺ was in Makkah for ten days shortening the prayers [highlights]: that the Messenger of Allah ﷺ did not stay in Makkah four days at a single location; because, when he ﷺ came to Makkah on the fourth of DhulHijjah, he did not stay there daily after arriving. The days of entering Makkah and setting out towards Minaa are excluded from the count.  Afterwards, he remained in Minaa. Then, he ﷺ travelled to Mount ʿArafaat, and recommenced [journeying] and stayed in Muzdalifah.  After [staying the night there], he ﷺ departed to Minaa, then performed [more] of his rituals for the Hajj - and subsequently headed towards Makkah so that he could circumambulate the Kaʿbah; then returned to Minaa thereafter, where he stayed for three days shortening the prayer while there.   Finally, he ﷺ left from there after noon on the third day of Tashreeq.
.

1084
Narrated Ibraheem that he heard `AbdurRahmaan bin Yazeed saying: We offered a four-units prayer at Minaa behind ‘Uthmaan bin `Affaan. `Abdullah bin Mas`ood was informed about it so he said, "Truly to Allah we belong and truly to Him we shall return." then added, "I prayed two units with Allah's Messenger ﷺ at Minaa and similarly with Abu Bakr and with `Umar (during their caliphates)." He further said, " May my good fortune from the two units of the four [that I performed] be accepted by Allah.".

Commentary : The Companions (may Allah be pleased with them) were the most eager of people in following the guidance of the Prophet ﷺ and be in conformity to his sunnah.  They would go over one another’s [actions] in any situation that took place if appeared not according to the sunnah of the Messenger of Allah ﷺ.

In this hadeeth, the taabiʿee, ʿAbd al-Rahman ibn Yazeed reports that he and others were with ʿUthmaan ibn ʿAffaan(may Allah be pleased with him) at Minaa - which is a valley near the Sacred Precinct of Makkah that the pilgrims descend into on the Day of Tarwiyah, which is the eighth of DhulHijjah; and that was during the time of his caliphate.  He mentioned that they performed a prayer of four units, meaning they did not shorten the prayers which consist of four units.  Then, ʿAbdullah ibn Masʿood(may Allah be pleased with him) was informed of that, thus, said: “Verily, we belong to Allah and to Him we shall return.”  Then, he (may Allah be pleased with him) reported that he prayed with the Messenger of Allah ﷺ, Abu Bakr, and ʿUmar ibn al-Khaṭṭaab(may Allah be pleased with them) - each during their time [as caliphs] - while they were performing the Hajj at Minaa.  All of them shortened the prayers that consist of four units, namely Dhuhr, ʿAsr, and ʿIshaa’, to two prayer units.  Then, he (may Allah be pleased with him) said: “May my good fortune from the two units of the four [that I performed] be accepted by Allah.”  Meaning: ‘May my share of the two prayer units be accepted as a substitute for the four units.’  By that statement, he was alluding to the action of ʿUthmaan(may Allah be pleased with him).  It is as if he is saying: ‘I wished ʿUthmaan shortened the prayer just like what the Prophet ﷺ, Abu Bakr, and ʿUmar did.’ His intention [here] was to show that diverging from what the Messenger of Allah ﷺ and his two Companions had done is disliked.

However, Ibn Masʿood had performed four unitsbehind ʿUthmaan(may Allah be pleased with them both) according to the report documented by Aboo Dawood, where it has been said to him by someone: ‘You criticized ʿUthmaan, and yet you, yourself, prayed four units [here before]?!’  He replied: “Discord is evil”, meaning, that dissension and quarrelling between Muslims in that place (Minaa) is evil, and worse than insisting on two prayer units and opposing the Imaam - indicating that it is permissible to perform the full four prayer units - even if it differs from the preferable view. This is an important principle, specifically in discretionary matters where many viewpoints are valid and possible.  It is incumbent upon the scholars to adhere to what the leader chooses - so long as he sees the benefit in it, and that the matter is not fixed [i.e., immutable] by the Messenger of Allah ﷺ.

Al-Bukhaaree narrated a hadeeth, [on the authority] of Ibn Umar (may Allah be pleased with him), where he relates that ʿUthmaan(may Allah be pleased with him) shortened the prayer [for Hajj at Minaa] at the start of his caliphate, then he [later switched it by] performing the prayer in its entirety.  It has been said with regards to ʿUthmaan(may Allah be pleased with him) completing the prayer in its entirety that: he exercised ijtihaad[i.e., making an independent legal judgement] on the matter; because he believed that the Prophet ﷺ was given the choice either to shorten the prayer or pray it in its entirety, or otherwise [when the situation allowed for it].  He ﷺ chose the easier option of the two for his community - and ʿUthmaan(may Allah be pleased with him) took the harder option for himself and left the dispensation [of being able to shorten the prayer], because that was permissible for him due to the ruling of choice, as Allah, Most High, permitted in it. 

It has [also] been said that ʿUthmaan ibn ʿAffaan(may Allah be pleased with him) completed the respective prayer[s] in their entirety for the sake of the Bedouins who attended the Hajj that year as they were many in number.  He led the people in prayer and performed the four units; so that he could let them know that some prayers consist of four units.  On the Hajj, the people take matters of the religion from the imaams and scholars that were present there.  For this reason, he feared that some of them would think that the prayer was only two units; thus, he opted for performing the four-unit prayers in their entirety, so that the ignorant and Bedouin could learn. Other interpretations have [also] been said on this matter..

1086
Narrated Ibn `Umar (may Allah be pleased with them): The Prophet ﷺ said, "A woman may not travel for more than three days except with a Mahram (i.e., a male with whom she cannot marry at all, e.g., her brother, father, grandfather, etc.) or her own husband.)".

Commentary : A woman enjoys an exalted position in Islam, thus, it has raised her status and has preserved her; and has ordered for her care in every situation, whether while she is travelling or not. From the aspects of safeguarding her were what was mentioned in this hadeeth; where the Prophet ﷺ prohibited women from traveling by themselves for a period of three days and nights - except if her husband or her male mahram is with her.  

In another narration in Saheehal-Bukhaaree the Prophet ﷺ forbade a woman from traveling for a period of a day and a night without a mahram. It has been said that the duration varies according to the difference of the two questioners [being discussed in the two different hadeeth respectively], and their places differ. The prohibition which says three days is not a declaration of permissibility to travel the distance of a day and night.  In fact, all that is [mentioned above] is not a definition in the least [to describe] what the noun ‘travel’ implies. Furthermore, it has not been narrated that the Prophet ﷺ defined the minimum criteria of what one may call ‘traveling’.

The upshot here is that everything that is called ‘travel’ - a woman is prohibited from partaking in it without a husband or mahram [being present with her].  Whether it is for three days, two, one, half of the day, or the like.  The mahram of a woman can be her spouse, or any male who is permanently unlawful for her to marry due to kinship, breastfeeding, or relationship by marriage. As for the paternal cousin, the maternal cousin, [her] sister’s husband, a paternal aunt’s husband, a maternal aunt’s husband, and the like are not deemed a mahram because they can marry her if he separates [i.e., divorces] from his wife.

The presence of her husband or the mahram with her is not only to ward off an assault on her if it occurs; but، also to remove any suspicion or doubt about her, and the like.  In any case, it is obligatory to submit to the immaculate religion and abide by its law, because all of the good and best interest for society resides therein.

.

1088
Abu Hurayrah(may Allah be pleased with him) reported: The Messenger of Allah ﷺ said, "It is not permissible for a woman who believes in Allah and the Last Day to make a journey of one day and night unless she is accompanied by a Mahram (husband or any other relative to whom she is prohibited to marry).".

Commentary : A woman enjoys an exalted position in Islam, thus, it has raised her status and has preserved her; and has ordered for her care in every situation, whether while she is travelling or not. From the aspects of safeguarding her were what was mentioned in this hadeeth where the Prophet ﷺ prohibited and strongly admonished women from traveling without a mahram.  He ﷺ reported for the sanctity of it that it is not permissible for a woman who believes in Allah the All-Powerful, the Last Day in which the reckoning occurs, Paradise, and Hell - to depart for a one-day-and-night journey unless a mahram of hers is in her company. Because, whoever believes in Allah, and the Last Day does not engage in the illicit and disobey the decrees of Allah.  It is as if it implies a punishment from Allah for whoever disobeys this command. 

It is mentioned in Saheehal-Bukhaaree and SaheehMuslim from a hadeeth [narrated] by Ibn ʿUmar (may Allah be pleased with them) that [there is a] prohibition for a woman traveling for a period of three days and nights, unless she is accompanied by a mahram.  [To this], it has been said that the duration varies according to the difference of the two questioners [being discussed in the two different hadeeths respectively], and their places differ; and the prohibition which says three days is not a declaration of permissibility to travel the distance of a day and night. In fact, all that is [mentioned above] is not a definition in the least [to describe] what the noun ‘travel’ implies, and it has not been narrated that the Prophet ﷺ had defined the minimum criteria of what one may call ‘traveling’.  The upshot here is: that everything that is called ‘travel’ - a woman is prohibited from partaking in it without a husband or mahram [being present with her].  Whether it is for three days, two, one, half of the day, and other than that.

The mahram of a woman is: her spouse, and any male who is permanently unlawful for her to marry; due to kinship, breastfeeding, or relationship by marriage - so the paternal cousin, or the: maternal cousin, [her] sister’s husband, a paternal aunt’s husband, a maternal aunt’s husband, and the like do not enter the category of people who are unmarriageable, because they are permissible [for her] to marry if he/they separate [i.e. divorces] from his/their wife/wives.

The presence of her husband or the mahram with her is not only to ward off an assault on her if it occurs; but، also to remove any suspicion or doubt about her, and the like.

Some of the other benefits that we can conclude from this hadeeth is that we realize that there is a prohibition for the woman to travel for a distance of one day and night, or longer without a mahram accompanying her.
.

1092
Salim narrated: "Ibn `Umar used to offer the Maghrib and `Isha' prayers together in Al-Muzdalifa." Salim said, "Ibn `Umar delayed the Maghrib prayer because at that time he heard the news of the death of his wife Safiyah bint Abi `Ubaid. I said to him, 'The prayer (is due).' He said, 'Go on.' Again, I said, 'The prayer (is due).' He said, 'Go on,' till we covered two or three miles. Then he got down, prayed, and said, 'I saw the Prophet ﷺ praying in this way, whenever he was in a hurry during the journey.' `Abdullah (bin `Umar) added, "Whenever the Prophet ﷺ was in a hurry, he used to delay the Maghrib prayer and then offer three units (of the Maghrib) and perform Tasleem, and after waiting for a short while, Iqama used to be pronounced for the `Ishaa' prayer when he would offer two units (i.e., shortened Ishaa prayer) and perform Tasleem. He would never offer any optional prayer till the middle of the night (when he used to pray the Tahajjud).".

Commentary : ʿAbdullah ibn ʿUmar (may Allah be pleased with them) always endeavoured and strived to follow the [example] of the Messenger of Allah ﷺ in everything and would always be eager in applying everything that the Prophet ﷺ did at home or [when] traveling.

In this hadeeth, the taabiʿeeSaalim ibn ʿAbdullah ibn ʿUmar reports that his father, ʿAbdullah(may Allah be pleased with him) used to combine the Maghrib and ʿIshaa’ prayers at Muzdalifah - which is a place near Makkah between the valley of Muhassir and the two ma’zimayn [i.e., the two mountains of Quzah and ʿArafaat].  which is one of the religious sites which the pilgrims stay at during the Hajj and hasten to after staying at Mount ʿArafaat on the ninth of DhulHijjah, where they pray [both] Maghrib and ʿIshaa’ shortened and combined during this time. Saalim said: Ibn ʿUmar delayed the Maghrib prayer until the time for ʿIshaa’ entered.  This was generally not his habit; rather, he would diligently pray [each] prayer within its respective time. However, the reason for occurring in this instance was because he was informed of the death of his wife, Safiyyah bint AbeeʿUbayd, the sister of al-Mukhtaar al-Thaqafi. The Arabic word used to describe how he was informed is (istasrikha) which refers to the case when one appeals for help with an elevated voice. This happened while Ibn ʿUmar (may Allah be pleased with them) was on his way towards Makkah outside of al-Madeenah, so he was hastening to arrive there [as fast as possible].  Then, Saalim notified him that the time of the prayer had arrived, but then ʿAbdullah(may Allah be pleased with him) asked him to carry on with the journey. So, Saalim went away, but later, he reminded him again of the prayer by saying: “The prayer” [as a reminder].  Then, ʿAbdullah responded: “Go on”, until they had travelled two or three miles.  A mile is about one and a half kilometres (1.5 km) approximately. Then, he descended [from his mount] and performed the prayer, while combining Maghrib and ʿIshaa’.  Then he said [to his son]: ‘This was the way I saw the Prophet ﷺ pray whenever he was in a hurry during the journey.’  Meaning: when he needed to hasten during his travels. 

ʿAbdullah said: ‘I saw that whenever the Prophet ﷺ was hastening to complete his journey, he delayed the Maghrib prayer, then would perform three units - because Maghrib is not shortened - then would perform the tasleem to conclude the prayer; and hardly remained therein - meaning he ﷺ only waited a little while - until [the time for] ʿIshaa’ came in; then he performed the prayer, shortening it to two prayer units. Thereafter, he performed the tasleem and did not perform any supererogatory prayers after ʿIshaa’.  Rather, he slept until he rose out of fear [that he would lose] the night, and then perform tahajjud – as much as Allah willed.

There are two ways to join between two consecutive prayers, depending on what is easier at the time and situation at hand:

First - Combining by bringing the [second] prayer forward: It is to perform the ʿAsr prayer with Dhuhr, during the time of afternoon prayer (Dhuhr), and ʿIshaa’ with Maghrib during the time for the sunset prayer (Maghrib).

Second - Combining by delaying the [first] prayer: and it is to perform the Dhuhr prayer with ʿAsr, during the time of the mid-afternoon prayer (ʿAsr), and Maghrib with ʿIshaa’, during the time for the night prayer (ʿIshaa’). 

This is all with shortening the prayers with four units to two while traveling.  So, the prayer is shortened and combined, while Maghrib is not shortened, and Fajr is performed separately, and is not joined with any of the others. Likewise, there is no joining between ʿAsr and Maghrib.  And whoever combines two prayers, it is necessary for him to not have a long period of time separating the performance of the two prayers, respectively.  If there is a long separation between the two, he does not join them, and must pray the [second] prayer during its own time.

Some of the other benefits that we can conclude from this hadeeth is knowing the virtues of performing night prayers and learning that that the Prophet ﷺ did not omit it at any time, whether when he was at home or traveling.

We understand the permissibility in combining Maghrib and ʿIshaa’ while traveling, and that the sunset prayer is not shortened while traveling.

Lastly, we learn from this hadeeth that we should observe [and perform] the prayer during its time if there is no [valid] excuse to delay it.
.

1098
Narrated Saalim: At night `Abdullah bin `Umar used to offer the prayer on the back of his animal during the journey and never cared about the direction he faced. Ibn `Umar said, "Allah's Messenger ﷺ used to offer the optional prayer on the back of his Mount facing any direction and also used to pray the witr on it but never offered the compulsory prayer on it.".

Commentary : The Companions of The Prophet ﷺ would be eager to be rightly guided by his example, and follow his sunnah; especially regarding the prayer, which is the pillar of the religion, and the greatest of the physical Islamic pillars. 

This hadeeth explains the permissibility of performing optional prayers while while on a riding-mount excluding the obligatory prayers; where the taabiʿee: Saalim ibn ʿAbdullah ibn ʿUmar reports that his father, ʿAbdullah(may Allah be pleased with him) would perform night prayers during [his] travels, while atop his riding mount; and he was not concerned with whether he was facing towards Qiblah or not. This is because the Qiblah of the traveller for his voluntary prayers is whatever direction his riding animal is traveling if it becomes burdensome for him to turn towards the Qiblah.  As for the one who is able to turn towards the direction of the prayer without much difficulty - like if one was aboard a ship - then it would be necessary for him to turn towards it [in this case]. 

Then, ʿAbdullah ibn ʿUmar (may Allah be pleased with them) said: The Prophet ﷺ would perform the supererogatory sunnah prayers - atop his mount in whichever direction or way his riding animal was facing and did not worry about the direction of the Qiblah.  He ﷺ would also perform the witr prayer without facing towards the Qiblah, except that the Prophet ﷺ would not perform the obligatory prayers on top of his riding animal.

As for how the bowing and prostrations are performed atop of [one’s] riding animal, Ibn ʿUmar (may Allah bepleased with him) mentioned it in a report [narrated] by al-Bukhaaree, where it is related that he ﷺ would motion with his head [to perform the bowing and prostration], meaning: lowering it a bit for when the bowing [occurs in the prayer], and he would perform the prostration lower [than the one done for the bowing] - and it is [done to a] lesser [extent] than the form of the complete prostration.
.

1591
Fadālah ibn ‘Ubayd reported: We were with the Messenger of Allah (may Allah's peace and blessings be upon him) on the Day of Khaybar, making deals with the Jews with the Wuqiyyah of gold for two or three dinars, whereupon the Messenger of Allah (may Allah's peace and blessings be upon him) said: Do not sell gold for gold except weight for weight..

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, 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.
In this Hadīth, Fadālah ibn ‘Ubayd (may Allah be pleased with him) narrates that they were with the Messenger of Allah (may Allah's peace and blessings be upon him) in the Battle of Khaybar in 7 AH. They were making deals with the Jews and buying from them one Wuqiyyah of gold worth forty silver dirhams for "two or three dinars", and the dinar was equal to 12 dirhams. It could mean they were selling one' Uqiyyah of gold, beads, and others for two or three dinars. It is known that this amount of pure gold is not to be sold for two or three dinars, and this was the reason why the Companions made such a transaction, as they thought it was permissible because the gold was mixed with other things. However, the Prophet (may Allah's peace and blessings be upon him) forbade them from selling gold for gold "except weight for weight," i.e., each must be equal to the other in terms of weight without any addition or surplus.
The Hadīth highlights the prohibition of Riba al-Fadl (usury of surplus)..

1592
Ma‘mar ibn ‘Abdullah reported: That he sent his servant with one Sā‘ of wheat and said to him: Sell it then buy with it barley. The servant went and took one Sā‘ and part of a Sā‘. When he came to Ma‘mar, he informed him of that, whereupon, Ma‘mar said to him: Why did you do that?! Go ahead and return it and do not take except like for like, as I used to hear the Messenger of Allah (may Allah's peace and blessings be upon him) say: Food for food, like for like. He said: Our food at that time was barley. It was said to him: It is not like it. He said: I am afraid that it could be similar..

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, 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 Sā‘ of wheat for two Sā‘s thereof, or one hundred grams of gold for one hundred and ten grams thereof.
In this Hadīth, Ma‘mar ibn ‘Abdullah ibn Nadlah (may Allah be pleased with him) narrates that he sent his servant with one Sā‘ of wheat and ordered him to sell it for cash, i.e., for dirhams and dinars, then buy barley with its price. The boy went and bought one Sā‘ of barley and part of a Sā in return for the wheat directly without selling the wheat first and then buying the barley with its price. Perhaps he did that because buying barley was the goal and it was achieved by this.
When the servant returned to Ma‘mar, he informed him of what he had done, i.e., selling one Sā‘ of wheat for one Sā‘ and more of barley. Ma‘mar asked him: Why did you do that?! This is an objecting question. Then, he ordered him to return and bring back the wheat and return the barley and not to take the barley from him except like for like in terms of weight. Then, he clarified to him the reason for returning the extra barley, as he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Food for food," i.e., when selling one of them for another, it should be "like for like," i.e., in terms of weight and amount without any addition or surplus, and the two foods here refer to those of the same type, as it was mentioned in a version in Sahīh Muslim Collection that the Prophet (may Allah's peace and blessings be upon him) said: "If these classes differ, sell as you wish as long as payment is made hand to hand."
Ma‘mar (may Allah be pleased with him) said: "Our food at that time was barley," i.e., it was the staple food during the time of the Prophet (may Allah's peace and blessings be upon him). Some of those who were present objected that barley and wheat are not of the same type, i.e., wheat and barley are two different types, therefore, surplus between them is not unlawful. Ma‘mar (may Allah be pleased with him) said: "I am afraid that it could be similar," i.e., a similar case. In other words, he was afraid it was included among the similar types and, thus, should have the same ruling of the prohibition of Riba since wheat and barley are close and each of them is called food. He (may Allah be pleased with him) did this out of religious prudence and as a precautionary measure.
The Hadīth highlights the prohibition of Riba al-Fadl (usury of surplus).
It shows how the Companions were cautious not to fall into committing what is unlawful..

1594
Abu Nadrah reported: I asked Ibn' Abbās about Sarf (currency exchange), and he said: Is it hand to hand? I said: Yes. He said: There is no harm in it. I informed Abu Sa‘īd about it, saying: I asked Ibn' Abbās about Sarf, and he said: Is it hand to hand? I said: Yes. He said: There is no harm in it. He said: Did he say that?! We will write to him not to give you this Fatwa (legal opinion). He said: By Allah, some of the boys of the Messenger of Allah (may Allah's peace and blessings be upon him) brought dry dates, but he rejected them and said: It seems those are not from the dry dates of our land. He said: This year, there was something wrong with the dry dates of our land - or with our dry dates - so I took that and made some addition, whereupon he said: You made an addition! You committed Riba (usury)! Do not approach this. If you have doubts about your dry dates, sell them and then buy the dry dates you like..

Commentary : Riba (usury) is one of the gravest major sins. The Shariah has forbidden all sales that involve a possibility of Riba and has permitted lawful sales that are free of Riba. The pre-Islamic era of ignorance was swarming with Riba-based sales, so Islam rectified and refined such sale transactions.
In this Hadīth, the Tābi‘i Abu Nadrah al-Mundhir ibn Mālik al-‘Abdi narrates that he asked the Companion ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) about Sarf, which is selling an item for another of the same type with a surplus and an addition in the taken or given item, like selling a dinar for two dinars or a dirham for two dirhams; whether it is a Riba-based sale or not. Ibn ‘Abbās answered by saying that it is not Riba in case it is exchanged hand to hand, i.e., at the time that the act of selling took place. Ibn ‘Abbās (may Allah be pleased with him and his father) did not deem selling an item for another of the same type with a surplus Riba, and he believed that Riba is not unlawful except in case of a deferred payment.
So, Abu Nadrah informed Abu Sa‘īd al-Khudri (may Allah be pleased with him) about the Fatwa of Ibn ‘Abbās, whereupon Abu Sa‘īd (may Allah be pleased with him) told him that he would write to Ibn ‘Abbās not to give such a Fatwa and would review it with him, clarify the truth, and advise him. Then, Abu Sa‘īd (may Allah be pleased with him) narrated his supporting reference and evidence in forbidding the Riba of surplus and addition. He swore and said: "By Allah, some of the boys of the Messenger of Allah (may Allah's peace and blessings be upon him)," who are the servants, "brought dry dates, but he rejected them," the Prophet (may Allah's peace and blessings be upon him) rejected them because they were not from the dry dates produced by their land and not the ones known among them. It was said to the Prophet (may Allah's peace and blessings be upon him): This year, the dry dates of Madīnah were of bad quality. So, the servant took some of the bad dry dates and exchanged them for others and brought those good dry dates to the Prophet (may Allah's peace and blessings be upon him) in return for the defective ones and gave the buyer an excess in the weight and amount of the defective dry dates. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "You made an addition! You committed Riba (usury)! Do not approach this," i.e., what you did and the addition you made in the weight is from Riba. So, the Prophet (may Allah's peace and blessings be upon him) forbade him from eating from the dry dates he had brought. Then, the Prophet (may Allah's peace and blessings be upon him) said to him by way of teaching: "If you find some doubt about your dry dates, sell them and then buy the dry dates you like," thus, the Prophet (may Allah's peace and blessings be upon him) forbade him from taking dry dates for dry dates. So, if there was something wrong with his dry dates, he should first sell them for money, then buy with that money whatever he liked of the dry dates, and there should be no surplus between the two.
It seems that Ibn ‘Abbās gave that Fatwa of permissibility based on the apparent indication of the Prophet's statement mentioned in the two Sahīh Collections: "Riba is only in Nasī’ah (deferred payment)." This apparently indicates exclusiveness, as if he said: There is no Riba except in the deferred payment. However, there is a report in the Sahīh Muslim Collection indicating that Ibn ‘Abbās reconsidered his stance regarding his Fatwa, as Abu as-Sahbā’ narrated: "That he asked Ibn ‘Abbās about it in Makkah, and he disliked it," i.e., he disliked the permissibility of surplus in Sarf.
The Hadīth highlights the prohibition of Riba al-Fadl (usury of surplus).
It indicates the invalidity of the transaction that involves Riba.
It highlights the fact that the Shariah rulings are to be sought only through the Qur‘an and the Sunnah.
It shows how the Companions used to correct each other whenever they made a mistake..

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..