logo
lang Lang
العربية

| 2 Hadiths

Hadith
843
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The poor came to the Prophet (blessings and peace of Allah be upon him) and said: The wealthy have taken the high levels in Paradise and eternal bliss. They pray as we pray, and they fast as we fast, but they have surplus wealth that enables them to perform Hajj and ‘umrah, and to go for jihad, and give charity. He said: “Shall I not tell you of something which, if you adhere to it, you will catch up with those who went ahead of you, and no one after you will be able to catch up with you, and you will be the best of those who are around you, except one who does likewise? Glorify Allah (tasbih), praise Him (tahmid) and magnify Him (takbir) thirty-three times after every prayer.” We differed among ourselves. Some of us said that this means glorifying Allah thirty-three times, praising Him  thirty-three times and magnifying Him thirty-four times. So I went back to him and he said: “You should say Subhan Allahwa al-hamduLillahwa Allahu akbar, until you have said the entire sentence thirty-three times.”.

Commentary : The Sahabah (may Allah be pleased with them) were the keenest of people to do righteous deeds and seek reward for them, and to do that which would raise them in status and enable them to attain the pleasure of Allah (may He be glorified and exalted).
In this hadith, we see one example of this keenness, as Abu Hurayrah (may Allah be pleased with him) narrates that the poor Muslims came to the Prophet (blessings and peace of Allah be upon him) and said: Those who have much wealth have taken the high and lofty levels in Paradise, and attained everlasting bliss. That is because they pray as we pray, both obligatory and supererogatory prayers, and they fast as we fast. Based on that, their prayer and fasting are like ours, so we and they are equal in reward. But they have surplus wealth, meaning that they have extra money, with which they perform Hajj and ‘umrah, go for jihad, and give in charity. So the Prophet (blessings and peace of Allah be upon him) told him of something by means of which they could make up for this shortcoming, as he said: Shall I not tell you and inform you of something which, if you adhere to it, you will catch up with those who went ahead of you to the high levels in Paradise, so you will be equal to them in position and virtue, and no one who comes after you will catch up with you in virtue who does not do this deed, and you will be the best of those around you, except for one who does likewise; perhaps he will be better than you or like you. It was said that what the poor wanted was to attain high levels in Paradise and everlasting bliss as well; they did not mean that the wealthy should never have an advantage over them, because if the wealthy also do this action, they will still have an advantage over them.
Then the Prophet (blessings and peace of Allah be upon him) told them to glorify Allah, praise Him and magnify Him following every obligatory prayer, thirty-three times. The apparent meaning of the words “we differed among ourselves” is that Abu Hurayrah (may Allah be pleased with him) said that, as is also the case with regard to the phrase “so I went back to him”; and the one to whom Abu Hurayrah went back was the Prophet (listings and peace of Allah be upon him). Based on that, this difference of opinion happened among the Sahabah. But in a report narrated by Muslim, it says: Sumayy – the one who narrated the hadith from Abu Salih – said: I narrated this hadith to one of my family, and he said: You have misunderstood it. Rather he said: “Glorify Allah thirty-three times, praise Allah thirty-three times, and magnify Allah thirty-three times.” So I went back to Abu Salih and told him that, then he took me by the hand and said: Allahu akbar wasubhan Allah wa’l-hamduLillah; Allahu akbarwasubhan Allah wa’l-hamduLillah – until you have said this entire sentence thirty-three times. One of us said: We glorify Allah thirty-three times, and we praise Him thirty-three times, and we magnify Him thirty-four times.
So I went back to him and he said: You should say Subhan Allahwa’l-hamduLillahwa Allahu akbar, until you have said the whole sentence thirty-three times. This indicates that Sumayy is the one who went back to Abu Salih, and that the one who disagreed with him was one of his family.
This hadith highlights the virtue of tasbih and all other dhikrs, especially after the prayer.
It also highlights the virtue of charity and the greatness of the reward for it..

845
It was narrated that Samurah ibn Jundab said: When the Prophet (blessings and peace of Allah be upon him) had prayed a prayer, he turned to face us..

Commentary : The Messenger of Allah (blessings and peace of Allah be upon him) is the best example for the believers in all his words and deeds. The Sahabah (may Allah be pleased with them) were keen to follow his guidance in all things, and to transmit it to those who came after them.
In this hadith, Samurah ibn Jundab (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) would turn to face the people after the prayer. The wisdom behind the Prophet’s turning to face the people is that he did that instead of leaving the place where he had prayed, because by standing up, he would indicate to the people that he had finished praying, and if the imam remains in his place (without turning around), that could confuse newcomers, and some people might think that the prayer had not yet ended. And it was said that the reason why he turned to face the congregation was to teach them what they needed to know. Based on that, this action is only for those who are in a position like his, and should be done for the purpose of teaching and exhorting the people, as some versions of the same report state that the Prophet (blessings and peace of Allah be upon him) addressed the people and exhorted them. And there are other views..

846
It was narrated from Zayd ibn Khalid al-Juhani that he said: The Messenger of Allah (blessings and peace of Allah be upon him) led us in praying Fajr in al-Hudaybiyyah after it had rained during the night. When he finished praying, he turned to face the people and said: “Do you know what your Lord said?” They said: Allah and His Messenger know best. He said: “This morning, some of My slaves became believers in Me and some became disbelievers. As for the one who said, We got rain by the grace and mercy of Allah, such a one is a believer in Me and a disbeliever in the heavenly bodies. As for the one who said, We got rain by virtue of the position of the moon, such a one is a disbeliever in Me and a believer in the heavenly bodies.”.

Commentary : During the Jahiliyyah, the people believed that the stars and other heavenly bodies could bring about rainfall in a real sense. The Prophet (blessings and peace of Allah be upon him) was keen to bring his ummah forth from Jahiliyyah (the time of ignorance), with all that it entailed of the evils and sins of shirk, to Islam and its teachings, with all that they contain of goodness and Tawhid (affirmation of the oneness of Allah).
In this hadith, Zayd ibn Khalid al-Juhani (may Allah have mercy on him) narrates that the Messenger of Allah (blessings and peace of Allah be upon him) prayed Fajr at al-Hudaybiyyah – which is a village near Makkah; it is called al-Hudaybiyyah after the name of a well in the village – after it had rained at night. When the Prophet (blessings and peace of Allah be upon him) said the taslim at the end of the prayer, he turned to face the people and asked them: Do you know what your Lord (may He be glorified and exalted) said? They replied: Allah and His Messenger know best. This is an example of the good manners of the Sahabah (may Allah be pleased with them), as they referred the matter to Allah (may He be glorified and exalted) and to His Messenger (blessings and peace of Allah be upon him). He said: Allah (may He be exalted) said: “This morning, some of My slaves became believers in Me and some became disbelievers.” What is meant is that with regard to the falling of rain, the people fell into two categories: a category who believed in Allah (may He be exalted) and did not associate anything with Him, and a category who disbelieved in the oneness of Allah (may He be exalted). As for the one who said, We got rain by the grace and mercy of Allah, he attributed the falling of rain to Allah (may He be exalted); such a one is a believer in the oneness of Allah, and a disbeliever in the heavenly bodies. As for the one who said, We got rain by virtue of the position of the moon, such a one is a disbeliever in Allah and a believer in the heavenly bodies. Hence the one who attributes rainfall and other natural phenomena to the movement and the rising and setting of heavenly bodies, believing that it is the heavenly bodies that are the real cause of those events, is a mushrik (polytheist) and a disbeliever in Tawhid al-Rububiyyah (the oneness of divine Lordship). That does not apply to the one who means, when he says that, that Allah (may He be glorified and exalted) has made the position of the moon a sign of imminent rain, or the time for rain, or a cause of it. Such a person is a believer, not a disbeliever, but at the same time he must understand that the fall of rain happens by the wisdom, mercy and might of Allah (may He be exalted), and not by means of anything else, because sometimes rain may fall at the time of a certain position of the moon, and sometimes it may not be connected to that; rather it happens however Allah wills, and there is no god worthy of worship except Him. What is best for every believer is to say what the Prophet (blessings and peace of Allah be upon him) taught us: “We got rain by the grace and mercy of Allah.”
In this hadith, we see that the imam may pose a question to his companions in order to prompt them to reflect on the subtleties of an issue.
It also indicates that the imam may turn to face the congregation after the prayer..

848
It was narrated that Nafi‘ said: Ibn ‘Umar would pray [supererogatory prayers] in the same place where he had prayed the obligatory [Sunnah] prayer, and al-Qasim also did that..

Commentary : ‘Abdullah ibn ‘Umar was one of the keenest of the Sahabah to follow the practice of the Prophet (blessings and peace of Allah be upon him), to the extent that he would strive to find out about the actions and words of the Prophet (blessings and peace of Allah be upon him).
In this report, Nafi‘, the freed slave of ‘Abdullah ibn ‘Umar, narrates that Ibn ‘Umar (may Allah be pleased with him) used to offer the supererogatory [Sunnah]prayer in the same place in which he had offered the obligatory prayer, without moving from that spot. Al-Qasim ibn Muhammad ibn Abi Bakr al-Siddiq, who was one of the seven fuqaha’ of Madinah,also did that; he would offer the supererogatory [Sunnah] prayer in the same place in which he had offered the obligatory prayer. This was also the view of Ibn ‘Umar (may Allah be pleased with him) and those who followed him. It was said with regard to this action of Ibn ‘Umar that he did not do that if he was leading the prayer; rather he would do it when he was praying behind an imam.
In Sahih Muslimit is narrated from ‘Amr ibn ‘Ata’ (may Allah have mercy on him) that Nafi‘ ibn Jubayr sent him to al-Sa’ib ibn UkhtiNamir to ask him about something that Mu‘awiyah saw him doing in the prayer. He said: Yes, I prayed Jumu‘ah with him in al-Maqsurah, and when the imam said the taslim, I stood up in the same place and prayed [the supererogatory prayer]. When he came in, he sent for me and said: Do not do what you did again; when you have prayed Jumu‘ah, do not connect another prayer to it until you have spoken or moved, for the Messenger of Allah (blessings and peace of Allah be upon him) instructed us to do that, not to connect another prayer [to Jumu‘ah prayer by offering it immediately after the first prayer] until we had spoken or moved. This indicates that the worshipper should move from his spot if he wants to offer a supererogatory prayer after an obligatory prayer..

849
It was narrated from Umm Salamah that when the Prophet (blessings and peace of Allah be upon him) said the taslim, he would stay in his spot for a little while. Ibn Shihab said: I think, and Allah knows best, that he did that so that the women who wanted to exit the mosque could leave..

Commentary : The Prophet (blessings and peace of Allah be upon him) was very keen that women should not mix with men, and he would take measures to prevent them mixing with men.
In this hadith, Umm Salamah (may Allah be pleased with her) narrates that when the Prophet (blessings and peace of Allah be upon him) said the taslim at the end of the prayer, he would stay in his spot for a little while. It was said that he (blessings and peace of Allah be upon him) used to stay there for a little while so that the women could leave first, then he and the men with him would get up, because of a report narrated by al-Bukhari which says that when the Messenger of Allah (blessings and peace of Allah be upon him) said the taslim, the women would get up when he finished the taslim, whilst he would remain for a little while before getting up. This was so that the women could exit the mosque and leave, before the men started leaving, lest some of the men who were leaving after prayer come in close contact with the women. All of this was by way of barring means that could lead to evil, and keeping men and women separated for fear of fitnah (temptation).
In congregational prayers, the women’s rows were at the back, with the children’s rows in front of them, and in front of the children were the men’s rows, behind the Prophet (blessings and peace of Allah be upon him).
This hadith indicates that the imam should pay attention to the circumstances of those praying behind him, and he should take measures to avoid any situation that could lead to impropriety.
It indicates that one should avoid being in any dubious situation in which one could be accused of mischief.
It indicates that men should not mix with non-mahram women in the streets, let alone in houses..

851
It was narrated that ‘Uqbah said: I prayed ‘Asr behind the Prophet (blessings and peace of Allah be upon him) in Madinah. He said the taslim, then he got up quickly, stepping over the necks of the people, until he reached one of the apartments of his wives. The people were alarmed at his haste, then he came out to them and saw that they were astonished at his haste, so he said: “I remembered some gold that we had, and I did not like it to distract [or detain] me, so I issued orders for it to be distributed.”.

Commentary : The best is for the Muslim to hasten to carry out obligatory duties and any obligations that he has, especially with regard to the rights of other people. The Messenger of Allah (blessings and peace of Allah be upon him) is the best example of that.
‘Uqbah ibn al-Harith (may Allah be pleased with him) narrated that he prayed ‘Asr behind the Prophet (blessings and peace of Allah be upon him) in Madinah. He said the taslim, then he got up quickly and stepped over the people’s necks until he reached one of the apartments of his wives. Then he noticed that they were confused by what he had done, so he explained to them the reason for that. He said: I remembered some gold that we had, meaning that there was some gold in my house, and I did not like it to distract me, meaning I did not like it to occupy my thoughts and distract me from turning to Allah (may He be exalted), or I did not want to be detained because of it on the Day of Resurrection, so I went and got it so that I could issue instructions that it be distributed.
This hadith indicates that if someone keeps charity that should be given to the [poor] Muslims, whether it is a bequest or zakah and the like, there is the fear that he may be detained because of it on the Day of Resurrection.
It indicates that one should hasten to do acts of worship and good deeds that may bring one closer to Allah.
It highlights the virtue of hastening to deliver charity, and warns against delaying that.
It indicates that it is permissible for the imam to leave before the people, after saying the taslim, so long as that will not harm the people.
It indicates that it is permissible to step over people if there is no choice but to do so..

852
It was narrated that al-Aswad said: ‘Abdullah said: None of you should give the Shaytan any share of his prayer, thinking that he cannot exit [after the prayer] except to his right. I saw the Prophet (blessings and peace of Allah be upon him) often exiting to his left. .

Commentary : The Muslim should not let the Shaytan have any control over him, or let him cause him to become confused about his worship to the extent that he thinks that what is recommended is obligatory, and the like. In this hadith, Ibn Mas‘ud (may Allah be pleased with him) advises his companions not to give the Shaytan any share of their prayer. That was because they used to see the Prophet (blessings and peace of Allah be upon him), after he got up following prayer, leaving to the right, so they thought that leaving to the right was obligatory, and that leaving to the left was not permissible. So Ibn Mas‘ud (may Allah be pleased with him) wanted to make it clear to them that there was nothing wrong with leaving to the left, and that  on many occasions he saw the Prophet (blessings and peace of Allah be upon him) leaving to his left after the prayer. That was because Ibn Mas‘ud feared that this would become something that had to be done in this manner and it would be thought that nothing else was permissible. The Prophet (blessings and peace of Allah be upon him) used to leave to the right in most cases because he liked to start with the right-hand side in all his affairs.
This hadith indicates that leaving to the right and the left are both permissible, and there is nothing wrong with either of them..

853
It was narrated from Ibn ‘Umar (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said during the Khaybar campaign: “Whoever has eaten from this plant – meaning garlic – let him not approach our mosque.”.

Commentary : Islam is a religion of refinement and good manners in various aspects of life. One example of that is the attention that it pays to cleanliness and good smells, and consideration for the rights and feelings of others, as they have the right over another Muslim to find him looking good and smelling good.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that during the Khaybar campaign, which took place in 7 AH between the Muslims and the Jews – and Khaybar is a town located approximately 173 km north of Madinah, on the road to Syria – the Prophet (blessings and peace of Allah be upon him) instructed his companions (may Allah be pleased with them) that whoever had eaten garlic should not approach the mosque. What is meant is that he should not attend the prayers in congregation, lest he cause annoyance and offence to other worshippers, let alone the angels. This applied to those who had eaten garlic raw; as for those who ate it after cooking it with fire, this ruling did not apply to them, because the smell had disappeared. There is a report narrated by Muslim according to which ‘Umar ibn al-Khattab (may Allah be pleased with him) said: O people, you eat two plants which I think are nothing butbad (khabith), namely onions and garlic. I saw the Messenger of Allah (blessings and peace of Allah be upon him), when he noticed the smell of these things coming from a man in the mosque, he would issue instructions that he be taken out to al-Baqi‘. So whoever wants to eat them, let him cook them to death.
The reason why the Prophet (blessings and peace of Allah be upon him) forbade that at Khaybar is mentioned in a report narrated in Sahih Muslim from Abu Sa‘id al-Khudri (may Allah be pleased with him), who said: No sooner had Khaybar been conquered but we, the companions of the Messenger of Allah (blessings and peace of Allah be upon him) began to eat garlic, because the people were hungry, and we ate a large amount of it. Then we went to the mosque, and the Messenger of Allah (blessings and peace of Allah be upon him) noticed the smell, so he said: “Whoever has eaten anything of this evil plant, let him not come near us in the mosque.” The people said: It has been prohibited, it has been prohibited. News of that reached the Prophet (blessings and peace of Allah be upon him), so he said: “O people, it is not for me to prohibit something that Allah has permitted to me, but it is a plant of which I hate the smell.”
By analogy, we may say that this also applies to gatherings for prayers that are held in places other than the mosque, such as the places in which the Eid prayer and funeral prayer are held, and other gatherings for worship, as well as gatherings for seeking knowledge, dhikr, weddings and the like. But this does not apply to markets and similar places. Included with garlic are onions and leeks, and any other kinds of food and other things that have an unpleasant smell. We may add to that anyone who has halitosis (bad breath) or unpleasant odours coming from wounds.
This hadith indicates that it is enjoined to show good manners when attendingplaces where people pray, by making sure to refrain from anything of which the smell could be offensive..

855
Jabir ibn ‘Abdillah claimed that the Prophet (blessings and peace of Allah be upon him) said: “Whoever has eaten garlic or onions, let him keep away from us – or: let him keep away from our mosque – and let him stay at home.” A pot containing vegetables was brought to the Prophet (blessings and peace of Allah be upon him), and he noticed a smell coming from it. He asked about it, and was told what kind of vegetables were in it. Then he said: “Pass it on,” referring to one of his companions who was with him. When the Prophet (blessings and peace of Allah be upon him) saw that he was reluctant to eat it, he said: “Eat, for I converse with one with whom you do not converse.”.

Commentary : Making sure to maintain cleanliness and a good smell is indicative of sound human nature and religious commitment. The Prophet (blessings and peace of Allah be upon him) was a good example with regard to cleanliness in terms of personal hygiene, in his actions and in what he instructed others to do.
In this hadith, the Prophet (blessings and peace of Allah be upon him) advises the one who has eaten garlic or onions to keep away from the mosque and stay at home, so that he will not annoy his brethren who are attending the prayer in congregation with the smell of garlic and onions. Garlic and onions are foods that are permissible in principle; this prohibition only applies to attending the mosque, not to eating garlic, onions and similar foods. This is indicated by the fact that a pot was brought to the Prophet (blessings and peace of Allah be upon him) in which there were vegetables, and when he noticed a smell coming from it and was told what was in it, he passed it on to one of his companions so that he could eat from it. The Sahabi mentioned in the hadith is Abu Ayyub al-Ansari (may Allah be pleased with him). When Abu Ayyub (may Allah be pleased with him) saw that the Prophet (blessings and peace of Allah be upon him) had not eaten from it, he did not want to eat either. When the Prophet (blessings and peace of Allah be upon him) saw that he was reluctant to eat it, he said to him: “Eat, for I converse with one with whom you do not converse” – referring to the angels of revelation, for the Prophet (blessings and peace of Allah be upon him) would refrain from anything that had a bad smell, because he was expecting the angels and the revelation to come at any time.
It was said that this hadith was quoted as evidence that eating these things is a valid excuse for not attending prayer in congregation. However, it may be said that this wording is by way of deterring people from eating these things, and that should not be taken as meaning that eating it is an excuse for not going to the mosque, unless there is a compelling reason for eating them, and that is unlikely, because the Prophet (blessings and peace of Allah be upon him) passed it on to one of his companions. This proves that what he said was not by way of deterring people from eating these things.
In this hadith, the Prophet (blessings and peace of Allah be upon him) forbade causing annoyance and offence to other Muslims. .

857
It was narrated that al-Sha‘bi said: Someone who passed by an isolated grave with the Prophet (blessings and peace of Allah be upon him) told me that he stood to lead them in prayer, and they formed rows behind him. I said: O Abu ‘Amr, who narrated that to you? He said: Ibn ‘Abbas. .

Commentary : The funeral prayer is a right that the Muslim has over his fellow Muslims; it includes offering supplication for the deceased, seeking forgiveness for him and praying for mercy.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) passed by an isolated grave, meaning a grave that was far away from other graves. Those of his companions who were with him formed rows behind him, and he led them in offering the funeral prayer.
The one who said in the hadith, “I said: O Abu ‘Amr, who narrated that to you?” was Sulayman al-Shaybani. Abu ‘Amr is al-Sha‘bi, who narrated the report from ‘Abdullah ibn ‘Abbas (may Allah be pleased with him).
This hadith indicates that it is permissible to offer the funeral prayer for the deceased after he has been buried in the grave.
It also indicates that the Sunnah in the funeral prayer is to form rows, as in all other prayers, and the imam should stand in front of them..

866
It was narrated from Hind bint al-Harith that Umm Salamah, the wife of the Prophet (blessings and peace of Allah be upon him) told her that at the time of the Messenger of Allah (blessings and peace of Allah be upon him), when the women said the taslim at the end of the obligatory prayer, they would get up [to leave the mosque], and the Messenger of Allah (blessings and peace of Allah be upon him) and the men who had prayed with him would stay where they were for as long as Allah willed. Then when the Messenger of Allah (blessings and peace of Allah be upon him) got up, the men would get up too..

Commentary : The Prophet (blessings and peace of Allah be upon him) was very keen that women should not mix with men even in the mosque, and the entire community adhered to this refined Islamic etiquette. Umm Salamah, the wife of the Prophet (blessings and peace of Allah be upon him) narrates that at the time of the Messenger of Allah (blessings and peace of Allah be upon him), when the women said the taslim at the end of the obligatory prayer, they would get up [to leave the mosque], and the Messenger of Allah (blessings and peace of Allah be upon him) would remain in his place after they got up. The men who had prayed with him would also remain for as long as Allah willed, then when the Messenger of Allah (blessings and peace of Allah be upon him) got up, the men also got up. This was lest the men mix with the women.
In congregational prayers, the women’s rows were at the back, with the children’s rows in front of them, and in front of the children were the men’s rows, behind the Prophet (blessings and peace of Allah be upon him).
This hadith indicates that the imam should pay attention to the circumstances of those praying behind him, and he should take measures to avoid any situation that could lead to impropriety.
It indicates that one should avoid being in any dubious situation in which one could be accused of mischief.
It indicates that men should not mix with non-mahram women in the streets, let alone in houses..

869
It was narrated that ‘A’ishah said: If the Messenger of Allah (blessings and peace of Allah be upon him) knew of how women have begun to conduct themselves, he would have prevented them [from going to the mosques] as the women of the Children of Israel were prevented. I said to ‘Amrah: Were they prevented? She said: Yes..

Commentary : Islam has permitted women to go out and attend Jumu‘ah prayer and prayers in congregation in the mosques, on condition that no fitnah (temptation) or mischief be caused by their going out.
In this hadith, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) narrates that if the Messenger of Allah (blessings and peace of Allah be upon him) had seen how the situation of women changed and how they began to beautify themselves and wear perfume when going out to the mosque, or how little they cared about what is required of modesty, decency and the like, he would have forbidden them to go out, so as to ward off fitnah and mischief, just as the women of the Children of Israel were forbidden to go out to pray. It may be that their law did not allow them to go out, or it may be that they were forbidden after having been permitted, or something else may be the case. The one who asks in the hadith “Were they prevented?”is Yahya ibn Sa‘id al-Ansari. He asked ‘Amrah bint ‘Abd al-Rahman, who narrated the hadith from ‘A’ishah (may Allah be pleased with her), whether the women of the Children of Israel were forbidden to go out.
There are rulings which apply specifically to women when attending prayers in the mosques, how they should go out, and what they should look like, interms of modesty, adornment, covering, and avoiding dubious situations.Any acts of worship which must be done in accordance with Islamic guidelines. This does not mean that a woman should not be very clean and pure when going out of her house in general terms, but she should not have any fragrance or anything in her appearance that could attract the attention of men.
This hadith indicates that anything that may lead to impropriety is forbidden, and precautions must be taken against such things..

871
It was narrated that Anas ibn Malik (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) prayed in the house of Umm Sulaym. An orphan and I stood behind him, and Umm Sulaym stood behind us..

Commentary : The Messenger of Allah (blessings and peace of Allah be upon him) sometimes prayed in the houses of his companions, for the purpose of teaching and so that they might seek blessing (barakah) from his visit.
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that the Messenger of Allah (blessings and peace of Allah be upon him) prayed in the house of Umm Sulaym (may Allah be pleased with her), who was the mother of Anas ibn Malik (may Allah be pleased with him). Anas and an orphan boy – whose name was Damrah or Dumayrah ibn Sa‘d al-Himyari, or something else – stood behind him, and Umm Sulaym (may Allah be pleased with her) stood on her own behind the row in which Anas and the orphan boy stood. This hadith explains where women should stand when offering a congregational prayer with men; they should stand behind the men’s rows, because the issue of women is based on concealment and covering, so as to protect them and protect society; their standing behind the man is more covering for them and is more effective in barring means that could lead to mischief, because there is the fear that men may be tempted by them and distracted from focusing on the prayer and being sincere and mindful, because of what they have of a natural inclination towards women, aswomen look attractive to men and that takes precedence over all their other desires..

873
It was narrated from ‘A’ishah (may Allah be pleased with her) that the Messenger of Allah (blessings and peace of Allah be upon him) would pray Fajr when it was still dark, and the believing women could leave when they would not be recognized – or they would not recognize one another – because it was so dark..

Commentary : Islam enjoins women to cover their bodies, and to wear hijab and loose garments that do not show the body or show its shape.
In this hadith, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) narrates that the Prophet (blessings and peace of Allah be upon him) used to pray Fajr when it was still dark. What is meant is the darkness at the end of the night, after dawn has broken. This is a metaphor which indicates that the Prophet (blessings and peace of Allah be upon him) used to pray Fajr at the beginning of its time.
The women would leave and would not be recognized because it was so dark. This means that the women would hasten to leave the mosque after the prayer had finished, when it was still dark, so they would not be recognized because of the darkness. After hijab was enjoined, the women of the Sahabah (may Allah be pleased with them)  adhered to it and did not show anything of their adornment except what Allah had permitted.
This hadith indicates that it is permissible for women to go out and pray in the mosques..

877
It was narrated from ‘Abdullah ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “If one of you wants to come to Jumu‘ah, let him do ghusl.”.

Commentary : Keenness to be clean and smell good is one of the good manners and characteristics that the Muslim learns from his religion. This becomes more important when meeting people and sitting with them, especially in the case of Jumu‘ah and prayers in congregation. In this hadith, the Messenger of Allah (blessings and peace of Allah be upon him) enjoins doing ghusl on Fridays. So if the Muslim wants to go to the mosque to pray Jumu‘ah, he should do ghusl and wash his entire body, as he does in ghusl in the case of janabah. The purpose of this is to clean himself and to remove any unpleasant smells, lest he annoy or offend other attendees.
This is part of the etiquette of attending the mosque and prayers in congregation. This is advice from the Prophet (blessings and peace of Allah be upon him) to do what is most appropriate and best on such occasions..

196
Anas ibn Malek narrated that the Prophet (ﷺ) said, "I will be the first intercessor in Paradise. Not a prophet among prophets has followers like me. There is a prophet who was believed by only one man from his nation.".

Commentary : The Prophet's merits are abundant and supreme. He was sent to all people including Jews and Christians so all must believe and follow him. This hadith mentions some of his merits such as he will be the first to enter Paradise after Allah accepts his intercession to open it, as in Imam Muslim's narration. Later his intercession will be accepted for two types of people: (1) The disobedient to be admitted to Paradise, and (2) Those who entered Paradise but got lower ranks. Imam Ahmad narrated that the Prophet said, “I will be the first to enter Paradise on the Day of Resurrection and I am not boasting. When I come to the gate of Paradise and take its ring, they will ask, 'Who is this?' I will answer, 'Muhammad.' They will open it for me. I will enter and see the Mighty facing me. I will prostrate to Him and He will say, 'O Muhammad, raise your head, speak so you will be responded, say so your requests will be accepted, and intercede so your intercession will be granted.' I will raise my head and say, 'O God, my nation, my nation.' He will say, 'Go to your nation. Whoever you find in his heart a weight of barley grain of faith, admit him to Paradise.' So I will accept. Whoever I find that in his heart, I will admit him to Paradise.” In addition, he will have the most followers on that day in comparison with other prophets. It indicates that having more followers means having a supreme followed one. Allah dignifies this nation for dignifying his Prophet. No nation will be like his nation on the Day of Resurrection, for it will form half of Paradise's people as in the two Sahihs' narration or even two-thirds as Imam Ahmad, Tirmedhy, and Ibn Maja reported. Moreover, he confirmed that there was a prophet who was only believed by one man from his nation. Finally, this hadith contains the following benefits: (1) It clarifies the Divine dignity of the Prophet, and (2) It proves the Prophet's intercession on the Day of Judgement..

196
Anas ibn Malek narrated, “The Messenger of Allah ﷺ said, “I will be the first to intercede in (allowing people to enter) Paradise and have the most followers in comparison with other prophets.”.

Commentary : The Prophet's merits are great and supreme. He was sent to all people including Jews and Christians so all people must believe and follow him. In this hadith, he mentioned some of his virtues such as he will be the first one to enter Paradise and intercede for people to be admitted to Paradise as in Muslim's narration. Afterward, he will be granted the right to intercede for those who committed sins to enter Paradise or those who entered lower ranks to raise their ranks. In Ahmad's narration, he said, “I will be the first to enter Paradise on the Day of Resurrection and it is no boast. When I come to the gate of Paradise and take its ring, they will ask, 'Who is this?' I will answer, 'Muhammad.' They will open it for me. I will enter and see the Mighty facing me. I will prostrate to Him and He will say, 'O Muhammad, raise your head, speak so you will be responded, say so your requests will be accepted, and intercede so your intercession will be granted.' I will raise my head and say, 'O God, my nation, my nation.' He will say, 'Go to your nation. Whoever you find in his heart a weight of barley grain of faith, admit him to Paradise.' So I will accept. Whoever I find that in his heart, I will admit him to Paradise.” In addition, he will have the most followers on that day in comparison with other prophets. It means that having more followers means having a supreme followed one. Allah dignifies this nation for dignifying his Prophet. No nation will be like his nation on the Day of Resurrection, for it will form half of Paradise's people as in the two Sahihs. Finally, this hadith contains the following benefits: (1) It clarifies the divine dignity of the Prophet Muhammad, (2) It proves his right of intercession, and (3) It confirms the virtue of having many followers to the straight path, for the one being followed is given his followers' rewards..

197
Anas ibn Malek narrated, “The Messenger of Allah ﷺ said, ‘I will come to the gate of Paradise on the Day of Resurrection and ask to open it. The keeper will ask, ‘Who are you?’ I will say, ‘Muhammad.’ He will say, ‘It is just you for whom I have been ordered to open before anyone else.’”.

Commentary : The Prophet (ﷺ) has great virtues. He is the master of Prophet Adam’s sons. Allah has sent him to all people, including Jews and Christians. It is obligatory for anyone to believe his prophethood and message. In this hadith, he mentioned that he would knock at Paradise’s gate on the day of Judgement and ask to get in. The keeper asked him about his identity. The Prophet (ﷺ) answered, “Muhammad.” He answers with his proper name that people and angels know. The keeper would say when hearing the Prophet’s name (ﷺ), “It is just you for whom I have been ordered to open before anyone else.” Thus, the Prophet informed us that he would be the first one to enter Paradise. This is a divine honor to our Prophet Muhammad (ﷺ) by giving him the priority of entering Paradise and even its highest levels..

202
Abdullah ibn Amr ibn Al-'As ﷺ narrated that the Prophet ﷺ recited Prophet Ibrahim's saying in the Quran, "O my Lord! They have indeed led astray many among mankind. But whoso follows me, he, verily, is of me." (Ibrahim: 36) and Prophet Jesus' saying in the Quran, "If You punish them, they are Your slaves, and if You forgive them, verily You, only You, are the All‑Mighty, the All‑Wise." (Al-Ma'idah: 118) then raised his hands, wept, and said, "O Allah, my nation, my nation!" Allah, the Almighty, said, "O Gabriel, go to Muhammad (and Allah knows best) and ask him, 'What makes you weep?'" Gabriel came and asked him, so the Messenger of Allah ﷺ informed him about what he asked Allah (and Allah knows best). Thus, Allah said, "O Gabriel, go to Muhammad and say to him, 'Verily, We will please you with regard to your nation and not displease you.'".

Commentary : The Prophet (ﷺ) was compassionate and merciful, so he used to frequently and deeply supplicate Allah not to perish his nation as the previous nations, as in this report. In this hadith, he recited Prophet Ibrahim's supplication to his nation in the Quran, "O my Lord! They have indeed led astray many among mankind. But whoso follows me, he, verily, is of me." (Ibrahim: 36) Prophet Ibrahim means that whoever follows me and abandons worshipping idols, he is one of my followers who deserves forgiveness and mercy. Whoever disobeys and continues worshipping idols, it is up to Allah. If He Wills, He guides him and if He Wills, He goes him astray. Allah does not forgive those dying while being polytheists as He said, "Verily, Allah does not forgive that partners should be set up with Him (in worship), but He forgives, except that, anything else to whom He wills; and whoever sets up partners with Allah (in worship), he has indeed invented a tremendous sin." (An-Nisa’: 48) Then, he recited Prophet Jesus' saying in the Quran, "If You punish them, they are Your slaves, and if You forgive them, verily You, only You, are the All‑Mighty, the All‑Wise." (Al-Ma'idah: 118) Afterward, the Prophet (ﷺ) wept and supplicated Him, "O Allah, my nation, my nation!" Due to his deep love for his nation, he asked Allah's mercy, kindness, and goodness to them. Although Allah knows all that the breasts conceal, he sent Gabriel to ask the Prophet (ﷺ) about the reason for his weeping. It was said that this was to show the Prophet's prestige and honor. Gabriel asked the Prophet (ﷺ) who informed him about what he asked Allah. Thus, Allah asked Gabriel to inform the Prophet (ﷺ) that He would please and grant him what he asked and not displease him with regard to his nation, as Allah said, "And verily, your Lord will give you (all good) so that you shall be well‑pleased." (Ad-Duha: 5) This is one of the best glad tidings to Muslim nation. On the other hand, this hadith explains the Quranic verse, "Verily, there has come to you a Messenger from amongst yourselves. It grieves him that you should receive any injury or difficulty. He is anxious over you; for the believers full of pity, kind, and merciful." (At-Tawbah: 128). Finally, this hadith contains the following benefits: (1) It clarifies the Prophet's kindness and supplication to his nation, (2) It shows the Prophet’s supreme prestige with Allah Who promised to please him with regard to his nation, and (4) It includes a great glad tiding to the Muslim nation..

203
Anas narrated that a man asked, “O Messenger of Allah ﷺ, where is my father?” The Prophet ﷺ answered, “In Hell.” When the man turned away, the Prophet ﷺ called him and said, “Verily, my father and your father are in Hell.”.

Commentary : It is established in Islam that if a person dies while being a disbeliever, he will enter Hell. Some people frequently asked the Prophet useless questions until he fed up. As a result, he used to rebuke them and others to help them stop this kind of question. In this hadith, Anas ibn Malik narrated that a man asked, "O Messenger of Allah, where is my father?” He asked whether his father was in Paradise or Hell. The Prophet replied, "In Hell.” This is because the man’s father died while being a disbeliever. When the man turned away, the Prophet called him and said, "Verily, my father and your father are in Hell.” It is due to the Prophet's good behavior and treatment of his companions. When he noticed the man’s sadness, he wanted to console him to find contentment, for if there had been a son who wanted to benefit his disbelieved father, the Prophet would have been the first one to do so. It was the revelation that informed the Prophet of his own father's destiny. This is because whoever died before the Prophet's message of Islam and followed the Arabs’ practice of worshiping idols was one of the people of Hell. As a matter of fact, the people of that period received the call of Prophet Ibrahim (peace be upon him) and other prophets. In addition, some of them followed his message and lived with Jews and Christians, so they knew about prophets and the necessity of faith, but the majority intentionally disobeyed and associated others in worshipping Allah. Finally, this hadith contains the following benefits: (1) If a person dies while being a disbeliever, he will enter Hell, and his close relatives will not benefit him, and (2) It clarifies the Prophet’s good treatment and honorable character..

211
Abu Saeed Al-Khudry narrated that the Messenger of Allah ﷺ said, “Verily, the least tormented one of the people of Hell is who will wear two shoes of fire so his brain will boil due to the heat of his shoes.”.

Commentary : The severe punishment of Allah is inconceivable. The torment of the sinners mentioned in the Quran and Prophetic tradition just illustrates a picture of this severity and requires every human being to fear it on the Day of Resurrection. In this hadith, the Prophet (ﷺ) confirmed that the least tormented one in Hell is the one who would wear two shoes of fire. Allah said, "... will have cut out for them garments of fire." (Al-Hajj: 19) Although he is the least tormented one in Hell, his brain will boil due to just the heat of his shoes. Some said that all of his body is tormented while others said it is just his feet, out of kindness. It was said that it is the Prophet's uncle Abu Taleb, for the Prophet's saying, when his uncle was mentioned, as in the two Sahihs, “My intercession may benefit him on the Day of Resurrection so that he may be placed in a shallow part of fire reaching only up to his ankles and causing his brain to boil.” The hadith included him and other ones who would be punished likewise. The hadith refers that the people of Hell are those abiding in it forever such as the disbelievers. This does not include the believers who committed major sins, as in the hadith reported in Bukhari and Muslim that Allah will say to the least tormented one in Hell, “I asked you a much easier thing than this, that is, not to worship others besides Me, but you refused and insisted to worship others besides Me.” Finally, this hadith contains the following benefits: (1) It shows the severity of Hell's torment to the extent that the least torment one will wear two shows causing his brain to boil and (2) It warns us against Hell and urges us to do what keeps us away from it..

214
Aisha narrated, "I said, 'O Messenger of Allah ﷺ, Ibn Jud'an used to establish ties of relationship and fed the poor. Will it benefit him?'" He answered, "It will not benefit him, for he did not ever say, 'O my God, forgive my sins on the Day of Recompense.’”.

Commentary : Believing in Allah is a prerequisite to getting His pleasing, entering Paradise, and being saved from Hell. Therefore, Allah, the Almighty, has sent people His messengers to call them to believe in Him and abandon all forms of disbelief and polytheism. In this hadith, Aisha narrated that she asked the Prophet (ﷺ) about one of her relatives, Abdullah ibn Jud'an. He was a Qureish leader from the tribe of Banu Tamim ibn Murrah during the pre-Islamic ignorant times before the Prophet's mission. It was called so, for it was full of ignorant practices. At that time, Ibn Jud'an used to establish ties of relationship, feed the poor, and follow lots of manners that Islam would encourage later. She was wondering if these righteous acts would benefit him in the hereafter and save him from Allah's punishment of the polytheists due to his disbelief. The Prophet (ﷺ) told her that all of his works would not benefit him, for he never believed in neither Allah nor the Last Day. A disbeliever will not get a reward in the hereafter for his righteous acts, for he nullified them by his disbelief. This is an indication that if he had embraced Islam, these acts would have benefitted him. As for his acts’ reward in this worldly life, Imam Muslim reported that Anas ibn Malek narrated that the Prophet (ﷺ) said, “Allah does not unjustly prevent a believer from even a good deed’s reward. He is rewarded in this world and in the Hereafter. As for the disbeliever, he is given a reward for the good deeds he did for the sake of Allah in the world and when he comes to Hereafter, there is no rewards for him.” Finally, this hadith contains the following benefits: (1) It clarifies the virtue of faith, the prerequisite for accepting righteous deeds, (2) It shows the terrible results of disbelief which nullifies the reward of the righteous deeds..

223
Abu Malek Al-Hareth ibn ‘Asem Al-Ash'ary narrated that the Messenger of Allah ﷺ said, "Purity is half of faith, al-hamdulillah fills the scale, and subhanallah and al-hamdulillah fill what is between the heavens and Earth. Prayer is a light, charity is proof, and patience is illumination. The Quran is proof for or against you. All people go out early in the morning and sell themselves, either setting themselves free or ruining themselves.".

Commentary : This is a great hadith and one of the Islamic foundations in which the Prophet (ﷺ) mentioned all that concerns a Muslim in his life and the afterlife. The Prophet (ﷺ) confirmed that purification is half of faith. It means one of the two following meanings: (1) All Islamic aspects aim to purify a Muslim inwardly from evil attributes and outwardly from impurities as in purification, or (2) The word faith means prayer as in Allah's saying, "And Allah would never make your faith be lost." (Al-Baqarah: 143) So, the hadith means that purification is half of prayer which is not accepted without it. Moreover, the Prophet (ﷺ) added that the saying of al-hamdulillah (all praise is due to Allah) will fill one's scale on the Day of Resurrection with reward when Allah weighs all people's deeds. It is a real scale to weigh their deeds, which does not resemble the worldly scales. It is one of the matters of the unseen world that we all must believe in. Al-hamdulillah means to acknowledge that Allah, alone, deserves all types of gratitude. The Prophet (ﷺ) added that subhanallah (glory be to Allah) meant to describe Allah with the complete perfection he deserves and negate all that contradict this perfection. These two sentences fill what is between heaven and Earth, for they contain praising Allah, negating all that contradicts His perfection, and showing the servant's need for his Creator. Moreover, the Prophet (ﷺ) added that prayer is a light. This means one of the following possibilities: (1) It is a light on a Muslim's face in this life and in his way in the afterlife, unlike those who do not pray, (2) It guides a servant to the straight path and makes him away from sins, immorality, and indecency, or (3) It means all the above-mentioned possibilities, for it is a light in his heart, face, grave, and hereafter. Moreover, the Prophet (ﷺ) added that charity is proof of a Muslim's truthful faith, unlike a hypocrite who does not give charity, for he does not believe. Then, the Prophet (ﷺ) added that patience is a shining light. It is a light with heat and burning power like the sun, unlike the moon. He mentioned this similarity, for patience was a difficult attribute that required struggling oneself in preventing prohibited desires and whims. The recommended patience is during three cases: (1) Patience in obeying Allah, (2) Patience in avoiding disobeying Him, and (3) Patience during calamities and hardships. Thus, patience will be a light for us throughout the straight way. Then, the Prophet (ﷺ) showed one's stand with the Quran in the hereafter. He confirmed that it would be proof for a person if he kept reciting and acting upon it in this life. On the other hand, it would be proof against him when he left reciting or acting upon it. The Prophet (ﷺ) mentioned that all people went out early in the morning and sold themselves, either setting themselves free from Hell by obeying Allah or ruining themselves in Hell by obeying their whims and the devil. Thus, hadith contains the following benefits: (1) It shows the virtue of purification and its reward, (2) It mentions some sayings and deeds of faith that set the believers free from Hell, (3) It clarifies that a person will be held accountable for his actions, so he is free to choose the way he wants to himself..

224
Mus'ab ibn Sa'd narrated, "Abdullah ibn Omar visited Ibn 'Amer when he was sick. Ibn 'Amer said to him, 'O Ibn Omar, will you not supplicate Allah to me?' Ibn Omar replied, 'I heard the Messenger of Allah ﷺ said, 'No prayer is accepted without ablution and no charity is accepted due to ghulul (taking spoils before authorized distribution). You were the governor of Al-Basrah.'".

Commentary : The Prophet's companions used to advise people on religious and worldly matters in accordance with people’s cases and abilities. The caliph Uthman ibn Affan appointed Abdullah ibn Amer ibn Kuraiz a ruler over Basra after Abu Musa Al-Ash’ary in 29 H. Later, Uthamn appointed him over Basra and Fares after Othman ibn Abi Al-'As. Later, the caliph Mu'aweya ibn Abi Sufyan appointed him a ruler over Basra and then dismissed him after three years. Afterward, Abdullah lived in Medina until he died in 57 or 58 H. In this hadith, Abdullah ibn Omar visited Ibn 'Amer when he was sick. Ibn 'Amer asked him to supplicate Allah to him, for the Prophet's companion Abdullah ibn Omar was one of the righteous persons at that time. So, Ibn 'Amer was keen to ask for his supplication during this hardship. Abu Nu'aim narrated in his Mustakhraj, "When Abdullah ibn Omar visited Ibn 'Amer during his illness, people were praising Ibn 'Amer but Ibn Omar kept silent. Ibn Amer said to him, ‘O Abu Abdderrhman, what does prevent you from saying (alike)?’ Ibn Omar wisely answered, ‘I heard the Messenger of Allah (ﷺ) say, 'No prayer is accepted without ablution and no charity is accepted due to ghulul (taking spoils before authorized distribution).’” Ablution is a prerequisite to make prayer accepted and charity is not accepted if it is taken from spoils before authorized distribution. Generally, this hadith includes taking illegal money. Ibn Omar meant that Allah did not accept charity from illegal sources and Ibn 'Amer used to illegally take people's properties during his rule over some cities. Ibn Omar wanted to scold him for his old sins and urge him to repent to Allah although Ibn ‘Amer was dismissed in 29 H. and died in 57 or 58 H. Ibn Omar wanted to urge other rulers to perform righteous deeds and fear Allah. He also wanted to warn them against oppression and negligence. Ibn Omar scolded him although the Prophet (ﷺ), his companions, and the righteous ones after them used to supplicate Allah for people of sins. In the Two Sahihs, Abu Hurairah narrated, "Tufail ibn Amr Ad-Daousy and his companions came to the Prophet (ﷺ) and said, 'O Messenger of Allah, the tribe of Daous disobeyed and refused so supplicate Allah against them.' Someone said, 'Daous will be destroyed.' The Prophet (ﷺ) said, 'O Allah, guide the tribe of Daous and let them come.’” Finally, this hadith contains the following benefits: (1) It urges Muslims to visit the patient, (2) It confirms the scholars' advice to rulers with wisdom and good words, (3) It contains the virtue of ablution, (4) It contains the virtue of giving charity from legal properties, (5) It shows the legitimacy of asking righteous people for supplication to Allah, (6) It clarifies Ibn Omar's deep keenness in enjoining what is right and forbidding what is wrong, without flattery, and (7) It indicates that having illegal properties prevents accepting one's supplication..

227
Humran, the servant of Uthman, narrated, "I heard Uthman - when he was in the courtyard of the mosque and asked for water to perform ablution after the caller to prayer came to him - said, 'By Allah, I am narrating to you a hadith. If there had not been a verse in the Book of Allah, I would have never narrated it to you. I heard the Messenger of Allah ﷺ saying, 'If a Muslim properly performs ablution and offers prayer, Allah will forgive him the sins committed to the next prayer.'" In another narration, "If a Muslim properly performs ablution and offers obligatory prayer ...".

Commentary : The Prophet's Companions used to teach and convey Prophetic clear guidance to people. In this hadith, Human, the servant of Caliph Uthman ibn Affan, narrated, “I heard Uthman - when he was in the courtyard of the mosque and asked for water to perform ablution after the caller to (afternoon) prayer came to him - said, 'By Allah, I am narrating to you a hadith. If there had not been a verse in the Book of Allah, I would have never narrated it to you.’” The verse he meant was Allah’s saying, "Verily, those who conceal the clear proofs and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers." (Al-Baqarah: 159) It means that Allah will expel them from His mercy and people ask Him to expel them from His mercy as well. It was only this verse that encouraged Uthman to narrate this Prophetic hadith although he preferred not to narrate it temporarily, for he was afraid that people may have been deceived by their little obedience to Allah. In the end, he decided to narrate it and confirmed that he heard the Prophet saying, “If a Muslim properly performs ablution and offers prayer, Allah will forgive him the sins committed to the next prayer." The prayer mentioned here is the obligatory one and the sins mentioned here are the minor, for repentance is a prerequisite to forgive the major sins. Finally, this hadith contains the following benefits: (1) Caliph Uthman was keen to teach people goodness, (2) It warns against concealing Islamic knowledge, (3) It urges people to learn and properly abide by ablution's etiquette and conditions, (4) It stressed on the virtue of properly performing ablution, and (5) The legitimacy of swearing without being asked to swear..

228
Amr ibn Saeed ibn Al-'As said, "I was with Uthman who asked for ablution water and said, 'I heard the Messenger of Allah ﷺ saying, 'When the time for a prescribed prayer is due and a Muslim properly performs its ablution, submissiveness, and bowing, it will be an expiation for his past sins as long as he did not commit a major sin. This applies for all times.’”.

Commentary : The Prophet (ﷺ) used to encourage people to perform acts of worship by mentioning their reward, for it is Allah's grace that he makes performing these acts, with caring about their conditions, a reason for forgiveness. In this hadith, Amr ibn Saeed ibn Al-'As narrated that when he was with Caliph Uthman ibn Affan, Uthman asked for ablution water and told him that the Prophet (ﷺ) said, "When the time for a prescribed prayer is due and a Muslim properly performs its ablution, submissiveness, and bowing, it will be an expiation for his past sins as long as he did not commit a major sin. This applies for all times." Submissiveness in prayer means that all Muslim's limbs are facing Allah and recalling His greatness. Also, the above-mentioned sins are the minor ones, for forgiving the major sins necessitate repentance. The major sins are those sins that are called in the Quran, the authentic Sunnah, or consensus major sins, necessitate severe punishment, or its doer was cursed or highly reprehensible. This favor from Allah is general and applied to all times, not confined to a specific time. Finally, this hadith contains the following benefits: (1) It clarifies the virtue of frequently persevering the acts of worship, which is a reason for forgiving minor sins, and (2) It confirms the virtue of ablution and submissiveness in prayer..

231
Humran ibn Aban narrated, “I used to fetch water of ablution for Uthman. There was not a day that he did not take a bath with a small quantity of water. Uthman said, ‘The Messenger of Allah ﷺ told us after completing this prayer, (one of the narrators called Mes'ar said, ‘I think it afternoon prayer.’) ‘I do not know whether I should tell you something or keep quiet.’ We said, ‘O Messenger of Allah ﷺ, if it is good, tell us about it, and if it is otherwise, Allah and His Prophet ﷺ know best.’ So, he said, ‘If a Muslim purifies in a complete way as enjoined upon him by Allah and offers these five prayers, they will expiate what (sins) committed between them.’”.

Commentary : Due to Allah’s grace, He makes performing acts of worship a reason for forgiveness. Thus, the Prophet ﷺ used to encourage people to perform them, by mentioning its reward. In this hadith, Humran ibn Aban, the servant of Othman ibn Affan, narrated that he used to fetch water of ablution for Othman. There was not a day that Othman did not take a bath with a small quantity of water. He was keen to purify himself, out of cleanliness and seeking great rewards mentioned in this hadith. Then, Othman narrated that one day the Prophet ﷺ finished the afternoon prayer and gave his companions the choice between speaking to them or keeping silent to draw their attention for knowledge. They replied, “If it is good, tell us about it, and if it is otherwise, Allah and His Prophet ﷺ know best.” Their response indicates their high good manners with the Prophet ﷺ. He told them that if a Muslim completely performs ablution and offers the five prayers at their appointed times - as in other narrations -, they will expiate what (sins) committed between them. In another narration in Sahih Muslim, he said, “Unless the major sins are committed.” Thus, the above-mentioned forgiveness is applied to the minor, not the major sins which Allah may forgive or punish its doer. Finally, this hadith contains the following benefits: (1) It shows the virtue of ablution, (2) It clarifies the virtue of regularly offering the acts of worship, which is a reason for forgiveness, and (3) It confirms the legitimacy of a ruler’s preaching to people, for Othman was then the caliph..

232
Uthman ibn Affan narrated, "I heard the Messenger of Allah ﷺ saying, 'Whoever properly performs ablution for prayer, walks to (attend) the obligatory prayer, and prays with the people, with the congregation, or in the mosque, Allah will forgive him his sins.'".

Commentary : Prayer is the pillar of Islam that has a great reward. As a result, mere walking to perform prayer in a mosque is a reason for forgiving one’s sins and raising his ranks in Paradise. Similarly, Allah makes ablution and prayer reasons for purifying people from the effects of their sins. Also, he promises that performing acts of worship based on their conditions is a reason for forgiveness. In this hadith, the Prophet (ﷺ) said that whoever properly and perfectly performs ablution then walks to perform an obligatory prayer with people, with the congregation, or in the mosque, Allah will forgive his sins. The repeated "or" may be due to a narrator's doubt so the hadith means that a Muslim performs an obligatory prayer with people in a mosque and if they finished it, he would perform it alone in the mosque. Also, it may mean that a Muslim performs an obligatory prayer with people whether in a mosque or somewhere else, so the hadith focusses on performing it with people. As a result, Allah will forgive all of his sins. On the other hand, it was proven in the Quranic and Prophetic texts that it is the minor, not the major sins that will be forgiven, for forgiving major sins necessitates repentance, decisive intention not to commit them again along with some other prerequisites. Finally, the hadith contains the following benefits: (1) Encouragement to properly and perfectly perform ablution, and (2) The virtue of congregational prayer and its great reward..

233
Abu Hurairah narrated that the Messenger of Allah ﷺ said, "The five (daily) prayers, the periods from one Friday prayer to the (next) Friday prayer, and from Ramadan to Ramadan expiate the (sins) committed in between provided that one shuns the major sins.".

Commentary : People are created weak, overcome by themselves and devils through committing sins. Allah grants them things that expiate their sins on condition that they avoid major sins, such as performing acts of worship with their prerequisites. In this hadith, the Prophet (ﷺ) confirmed that performing the five daily prayers, performing Friday's prayer to the next one, and fasting Ramadan month to the next one expiate the sins committed in between provided that one shuns the major sins. Repentance is a prerequisite to expiate them. The major sin is the sin that the Quran, the Sunnah, or the scholars' consensus: (1) Stipulated as a major sin, (2) Mentioned a severe punishment or a specific penalty of its doer, and (3) Deeply dispraised or cursed its doer. Finally, this hadith contains the following benefits: (1) It shows Allah's comprehensive mercy, his grace of forgiveness, and his great reward for small acts of worship, and (2) It confirms the virtue of prayer and fasting in expiating sins..

234
Uqbah ibn Amer narrated, "We were entrusted with the task of caring about camels. On my turn, I took them back in the evening after grazing them in the pastures, I found the Messenger of Allah ﷺ standing and addressing people. I heard him saying, "If any Muslim performs ablution properly, then performs two rak'ahs with his face and heart (inwardly and outwardly), Paradise will be guaranteed for him." I said, "What a fine thing is this!" Someone in front of me said, "The words before them were better." When I cast a glance, I saw that it was 'Umar who said, "I have seen that you have just come." He narrated, "If anyone amongst you performs ablution properly, then says, 'I testify that there is no god worthy of worship, but Allah and that Muhammad is the servant and messenger of Allah, the eight gates of Paradise will be opened for him, so he can enter by whichever of them he wishes." In another narration, "Whoever performs ablution and says, 'I testify that there is no god worthy of worship, but Allah and that Muhammad is His servant and messenger.".

Commentary : Allah’s mercy and reward may be for the simplest acts of worship. Thus, simple acts like ablution, prayer, fasting, charity, and others are means to purify people and forgive their sins on the condition that they avoid the major sins. In this hadith, Uqbah ibn Amer narrated that the companions were alternatively responsible for grazing camels outside Medina, for they did not have servants for this task. After finishing his tiring task, Uqbah went to the Prophetic Mosque and found the Prophet (ﷺ) standing and addressing people, "If any Muslim performs ablution properly, then performs two rak'ahs with his face and heart (outwardly and inwardly), Paradise will be guaranteed for him." His words, "... with his face and heart ..." meant to be sincere and submissive and avoid turning face or making heart busy with thoughts other than prayer details. As a result, the reward is Paradise. Uqbah was astonished by this simple act of worship with the glad tiding and supreme reward. Uqbah lately came to the speech, so he did not hear the speech from the beginning. Omar commented on Uqbah’s opinion, "The words before them were better." Omar told him what he (Uqbah) missed of the Prophetic words, "If anyone amongst you performs ablution properly, then says, 'I testify that there is no god worthy of worship but Allah and that Muhammad is the servant and messenger of Allah, the eight gates of Paradise will be opened for him, so he can enter by whichever of them he wishes." Finally, this hadith contains the following benefits: (1) It clarifies Allah’s great reward. He limitlessly rewards his servants for their simple acts of worship, (2) The virtue of ablution and supplications said afterward, (3) It clarifies the virtue of the two rak'ahs after ablution and urges people to perform them as described in the hadith, (4) It illustrates the companions' keenness to learn and spread the Prophetic knowledge, (5) It stresses that sincerity, devotion to worship, and avoiding worldly concerns are the spirit of worship, (6) It shows the virtue of the two testimonies of monotheism, (7) It describes supreme attributes of the Companions like humility, serving themselves, grazing their camels in spite of their prestige with Allah, (8) It shows the legitimacy of cooperation in the matters of living..