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..

265
Abu Hurairah narrated that the Prophet ﷺ said, "When anyone amongst you squats for answering the call of nature, he should neither turn his face nor back towards the qibla (prayer direction).".

Commentary : The Prophet (ﷺ) taught his companions all the Islamic manners to the extent that he taught them the manners of entering the toilet. In this hadith, he forbade us to turn our faces or backs toward the prayer direction. This is out of glorifying and preserving the Kaaba, the Sacred House of Allah in Mecca. Instead, a Muslim has to avoid these two directions. In the two Sahihs, Abu Ayyoub Al-Ansary narrated that the Prophet said, “Turn toward the East or the West.” Finally, this hadith is one of the hadiths that clarifies the etiquette of relieving oneself..

269
Abu Hurairah narrated that the Messenger of Allah ﷺ said, "Be careful about the two things that necessitate cursing." They (the companions) asked, "O Messenger of Allah ﷺ, what are those two things that necessitate cursing?" He answered, "Relieving oneself in the people's way or under their shades.".

Commentary : The Prophet (ﷺ) was keen to keep public places clean and warned Muslims against falling into bad habits that harm people in those places. In this hadith, he warned against: (1) Two things that necessitate cursing their doers, or (2) Two things that people curse. Cursing is expulsion from Allah's mercy. When the Prophet's companions asked him about these two acts, he replied, "Answering the call of nature in the people's way or under their shades." He forbade these acts, for they spread filths and impurities of nasty smell in people's way and under their shadows. This hadith contains the following benefits: (1) Islamic law’s keenness to keep individuals and societies away from what hurt them, which may lead to curse and insult each other, and (2) It urges Muslims to stick to reasons for bringing love, happiness, and hope goodness for each other and removing harms and difficulties..

270
Anas ibn Malek narrated that the Messenger of Allah ﷺ entered a garden while a little servant was following him with a jar of water and he was the youngest amongst us. He (the servant) placed it next to a lote-tree. The Messenger of Allah ﷺ relieved himself then came out after cleaning himself with water.".

Commentary : The Prophet (ﷺ) was modest so he used to conceal himself when answering the call of nature. In this hadith, the noble companion Anas ibn Malik narrated that the Prophet (ﷺ) entered an orchard or garden full of palm trees with a little boy who was the youngest companion present in this situation. The boy was carrying a jar of enough water for ablution and placed it next to a lote-tree for the Prophet (ﷺ). After answering the call of nature, the Prophet (ﷺ) used this water to purify himself from traces of urine and feces then came out of the garden. Finally, this hadith contains the following benefits: (1) One has to conceal himself and be away from people while answering the call of nature, and (2) The legality of cleaning oneself with water..

273
Huthaifa ibn Al-Yaman narrated, "I was with the Prophet ﷺ and when he came to some people's garbage, he urinated while standing. I went aside but he said to me, 'Come closer.' I came closer till I stood behind his heels. Then he performed ablution and wiped over his leather socks.".

Commentary : The Prophet (ﷺ) used to take much care of teaching Muslims the matters of purification and the etiquette of relieving oneself. In this hadith, Huthaifa ibn Al-Yaman, the noble Companion, narrated that he was with the Prophet (ﷺ) when he urinated in a garbage while standing, unlike his well-known habit of urinating while sitting. The Prophet (ﷺ) may have done it for one of the following reasons: (1) He did not find something to sit on, (2) He had something that prevented him from sitting such as a wound, or (3) To protect his private parts in this garbage. Huthaifa went aside until the Prophet (ﷺ) finished relieving himself. Afterward, the Prophet (ﷺ) asked him to come closer to take water for ablution. In the end, the Prophet (ﷺ) wiped over his leather socks instead of taking off and washing his feet. To wipe over them, a Muslim should wear leather socks after performing a complete ablution. Finally, this hadith contains the following benefits: (1) It is permissible to urinate while standing, and (2) The legitimacy of wiping over the socks..

274
Al-Mughira ibn Shu’ba narrated, “The Messenger of Allah ﷺ lagged (during traveling) and I also lagged with him. After relieving himself, he asked me, ‘Do you have any water?’ I brought to him a jar of water. He washed his palms and face. When he tried to get his forearms out, the gown’s sleeve was tight. Therefore, he brought them out from under the gown and threw it over his shoulders. He washed his forearm and wiped his forelock, turban, and socks. Then he mounted and I mounted. When we reached the people, they were already praying and led by Abdurrahman ibn Awf who completed a rak'a. When he (Abdurrahman) perceived (the presence of) the Prophet ﷺ, he began to step back, but the Prophet ﷺ signed to him (to continue) so he (Abdurrahman) continued the prayer with them. When he completed it, the Prophet ﷺ and I got up to offer the rak'a we missed.”.

Commentary : The Prophet ﷺ did not stop teaching his companions whether he was home or traveling. He was particularly keen to teach them the matters of purity and the etiquette of answering the call of nature. In this hadith, Al-Mughirah ibn Shu’bah narrated that the Prophet ﷺ and he lagged behind his companions during their traveling to fight in Tabouk battle, Battle of Hardship, in 8th AH as in another narration in the Two Sahihs. After relieving himself, the Prophet ﷺ asked Al-Mughirah for water to perform ablution. Al-Mughirah provided him with a leather jar of water. The Prophet ﷺ washed his palms and face. His gown’s sleeve was too tight to wash his arms to elbows. Therefore, he brought them out from under the gown and threw it over his shoulders to wash his arms and keep his gown dry. Although the basic principle is to wipe the entire head once during ablution, the Prophet ﷺ wiped his forelock and turban. He wiped the visible front part of his head and wiped his turban instead of the entire head. Then, he did not wash his feet but wiped over his socks. To wipe over one’s socks, it is a prerequisite to wear them after an initial ablution, as Al-Mughirah narrated in the Two Sahihs, “When I was with the Prophet ﷺ on a journey, I dashed to take off his socks (so he could wash his feet) but he said, ‘Leave them, for I wore them after performing ablution.’ So he wiped over them.” Then, the Prophet ﷺ and Al-Mughirah rode their animals. When they reached the people, they were already praying and led by Abdurrahman ibn Awf who completed a rak'a. The companions began praying, for the Prophet ﷺ was late. When Abdurrahman realized the Prophet’s presence, he wanted to step back and let the Prophet ﷺ lead them in prayer but the Prophet ﷺ signed to him to keep leading them in prayer. Once Abdurrahman completed the prayer, both the Prophet ﷺ and Al-Mughirah got up to offer the rak'a they missed. Finally, this hadith contains the following benefits: (1) It is legitimate that the virtuous one can be led in prayer by a person of lower rank, (2) A Muslim should be keen to perform prayer at their specific times, (3) It clarifies the virtue of Abderrahman ibn Awf, and (4) It is legitimate to wipe over the turban and socks..

275
Bilal narrated that the Prophet ﷺ wiped over his leather socks and head cover. In another narration, he said, "I saw the Prophet ﷺ ...".

Commentary : Islamic law aims to ease people's different acts of worship such as wiping over the socks, turban, and veil instead of washing one’s feet or wiping one’s head. In this hadith, the noble companion Bilal ibn Rabah explained that the Prophet (ﷺ) sometimes wiped over his socks during ablution instead of washing his feet on the condition that he had worn them after a complete previous ablution as proved in the hadith narrated by Al-Mughirah ibn Shu’ba in the two Sahihs that he said, "When I was with the Prophet (ﷺ) on a journey, I dashed to take off his socks (so he could wash his feet) but he said, 'Leave them, for I wore them after performing ablution.' So he wiped over them." Khuff is a thin leather sock. Likewise, Bilal saw the Prophet wiping over his turban out of ease of his nation's acts of worship..

276
Shureih ibn Hane' said, "I came to 'A'isha to ask her about wiping over the leather socks. She said, 'Go to Ibn Abi Taleb, for he used to travel with the Messenger of Allah ﷺ.' We asked him and he answered, 'The Messenger of Allah ﷺ appointed three days for a traveler and one day for a resident.".

Commentary : Islam is a religion of ease that takes people’s conditions during worship into consideration. As a result, it allows the traveler and resident to wipe over (with water) their leather slippers (khuff) instead of washing their feet. In this hadith, Shureih ibn Hane' asked 'A'isha, Mother of the Believers about the duration and conditions of wiping over (with water) the leather slippers instead of washing one's feet. She guided him to ask Ali ibn Abi Taleb, for he used to travel with the Prophet (ﷺ). Ali told him that the Prophet (ﷺ) appointed three days for a traveler and one day for a resident to wipe over their leather slippers. After the appointed duration ends, they both should take off the leather slippers to wash their feet. Afterward, they wear them and resume wiping over them. To wipe over the leather slippers, a Muslim should wear them after performing a complete ablution, as stated in the hadith narrated by Al-Mughirah ibn Shu’bah in the Two Sahihs in which he said, "When I was with the Prophet (ﷺ) on a journey, I dashed to take off his socks (so he could wash his feet) but he said, 'Leave them, for I wore them after performing ablution.' So he wiped over them." Finally, this hadith contains the following benefits: (1) It clarifies the Companions' supreme etiquette, and (2) People's questions about Islam should be forwarded to the more knowledgeable scholars..

277
Buraida ibn Al-Haseeb narrated that the Prophet ﷺ offered all prayers on the day of the Conquest with one ablution and wiped over his leather shoes. Omar said to the Prophet ﷺ, “You have done something today that you have not been accustomed to.” The Prophet ﷺ replied, “I have done it on purpose, O Omar.”.

Commentary : Islam is a tolerant religion that is based on ease, not hardship. Allah has just legislated acts of worship that his servants can bear and perform. In this hadith, Buraida ibn Al-Haseeb narrated that the Prophet (ﷺ) offered all prayers on the day of Conquering Mecca with one ablution and wiped over his leather shoes (khuff) in the eighth year of the Hijra. It was his habit to perform ablution for each prayer, as in Sunan Abu Dawud. As a result, Omar asked him, "You have done something today that you have not been accustomed to." The Prophet (ﷺ) confirmed that he did that on purpose to teach people that it is permissible to offer all daily prayers with one ablution, out of easiness, for ablution is not required if it is still valid. Finally, this hadith contains the following benefits: (1) The Prophet's Companions used to observe him to follow his actions and teachings, (2) The permissibility of a student's asking his teacher about his deeds that may contradict his habits, out of learning, (3) The permissibility of wiping over the socks..

279
Abu Hurairah narrated, "The Messenger of Allah ﷺ said, 'The purification of a utensil of any one of you, after licked by a dog, is to wash it seven times, using earth for the first time.'".

Commentary : The Prophet (ﷺ) forbade the unnecessary purchasing of a dog because it contained impurity and the angel never entered houses containing dogs or statues. The Prophet (ﷺ) guided us on how to purify a utensil if a dog would lick it with saliva, tongue, or mouth. In this hadith, he guided us to wash the utensil seven isolated times, using earth for the first time. This number of washing is either done out of devotion as the Prophet commanded, or because of the dog's impure saliva. In An-Nasa’i’s narration, the Prophet (ﷺ) said, "One of them is with earth,” so he confirmed that using earth was one time without stipulating to make it the first one. On the other hand, he commanded to use earth, for it could kill diseases emanating and transmitting from dogs to utensils, but using only water could not remove them completely. He commanded to repeat using water to make sure of their cleanliness. On the other hand, there is no difference between types of dogs in this regard, whether it is permissible to own it, such as a hunting dog, or not. Finally, this hadith confirms the importance of following the ways to prevent diseases..

280
Abdullah ibn Mughaffal narrated, "The Messenger of Allah (ﷺ) commanded killing dogs. Then, he said, 'What is their trouble with dogs?' Then, he granted permission to keep dogs for hunting and guarding sheep and added, 'When the dog licks the utensil, wash it seven times and rub it with earth the eighth time.'" In another narration, the narrator said, "He granted permission to keep dogs for hunting, guarding sheep, and protecting cultivated land.".

Commentary : Dogs are animals with many different characteristics. Some are beneficial while others are harmful. The Prophet (ﷺ) showed how to deal with these various types. In this hadith, Abdullah ibn Mughaffal narrated that the Prophet (ﷺ), for a while, ordered killing dogs. Later, he abrogated the former rule and said, "'What is their trouble with dogs?" Moreover, he granted permission to keep dogs for hunting, guarding sheep, and protecting cultivated land. Also, he guided people on how to wash utensils that dogs licked. They should be washed seven times with water and rubbed with earth the eighth time. It proves that both dogs' saliva and leftovers are impure. In Sahih Muslim, Abu Hurairah narrated that the Prophet (ﷺ) ordered to wash that type of vessels with water seven times, and the first washing should be with the earth. Washing it seven times is out of devotion or due to the impure saliva. In Nasa'i's narration, the Prophet (ﷺ) said, “One of them is with the earth," So, it is not a prerequisite to make the first washing with the earth. Using the earth is due to its ability to kill diseases of dogs' saliva stuck to vessels, which water only is not able to remove. Repeated washing with water is to make sure that a vessel becomes pure. There is no difference between types of dogs in this regard, whether or not, it is permissible to own it. Finally, this hadith confirms how Islam prevents anything that may cause harm to Muslims..

281
Jaber narrated that the Messenger of Allah ﷺ forbade urinating in stagnant water..

Commentary : Islam urges us to preserve water sources to keep them pure and away from all types of pollution that may change any of its descriptions. In this hadith, Jaber ibn Abdullah narrated that the Prophet (ﷺ) forbade urinating in stagnant water for this act will lead to pollute and make the water dirty when people use it. It also makes it unsuitable for bathing. In another hadith, he also forbade bathing in it. In the Two Sahihs, Abu Hurairah narrated that the Prophet (ﷺ) said, "None of you is allowable to urinate in stagnant water, which is not flowing, then wash in it." A Muslim is commanded to preserve all types of water, flowing or stagnant, especially the latter, for it is unrenewable and subject to be corrupted if a person throws impurities into it such as urine and the like..

283
Abu Hurairah narrated that the Prophet ﷺ said, "None of you could wash in stagnant water if he engaged in intercourse." Abu Huraira was asked, "O Abu Hurairah, how does one do it?" Abu Hurairah answered, "It was to be taken out in handfuls.".

Commentary : Islam urges us to preserve water sources to keep them pure and away from all types of pollution that may change any of its descriptions. In this hadith, Abu As-Sa'eb, the servant of Hesham ibn Zuhra, narrated that Abu Hurairah reported that the Prophet (ﷺ) forbade washing oneself due to intercourse or ejaculation in unrenewable stagnant water, for this act will lead to pollute and make the water dirty when people use it. It also makes it unsuitable for bathing as long as its characteristics (color, taste, or smell) change. The word "janabah" is applied to anyone who ejaculates or has intercourse. It is called that because a Muslim "yatajannab" (avoids) prayer and some acts of worship until he purifies himself. Abu As-Sa'eb asked Abu Hurairah about how to use the stagnant water for performing ablution. Abu Hurairah told him to scoop from it and perform ablution outside. This is for keeping the water pure and suitable for usage. A Muslim is commanded to preserve all types of water, flowing or stagnant, especially the latter, for it is unrenewable and subject to be corrupted if a person throws impurities into it..

290
Abdullah ibn Shehab Al-Khawlany narrated, "I stayed in the house of 'A'isha and had a wet dream, so I dipped and left both of my clothes in water. A maid-servant of A'isha saw me and informed her. 'A'isha called and asked me, 'Why did you do that with your clothes?' I answered, 'I saw in a dream what a sleeper saw.' She said, 'Did you find anything on your clothes?' I said, 'No.' She said, 'If you have found anything, you should have washed it. I remember when I scraped it (semen) off the garment of the Messenger of Allah (ﷺ) with my nails when it was dry.'".

Commentary : Islam is keen on purifying and cleaning Muslim’s body and clothes and removing any hardships that may unintentionally happen. In this hadith, Abdullah ibn Shehab Al-Khawlany mentioned that he visited Aisha, the Mother of the Believers, and stayed at place that she prepared for her students of knowledge and guests out of honor, with a veil and curtain between her and them. Abdullah said that he once slept, had a wet dream, and thought it stuck to his clothes. The wet dream is to dream of having intercourse with the other gender, which is often accompanied by ejaculation. When Abdullah woke up, he dipped his clothes in water to purify them. A maid-servant of Aisha saw him and then informed her about what he did. The narration of At-Tirmidhy mentions, “She ordered (someone) to give him a yellow blanket to sleep in. He had a wet dream and was too shy to send it back to her while having traces of semen. He dipped it in water and sent it to her." This is evidence that he was in a place other than the one in which she stayed. She asked him about the reason for his dipping his clothes in the water. He answered her about the reason. Aisha asked him if he saw anything (traces of semen) on his clothes. He answered that he did not, which indicated that he may not have ejaculated on them. She clarified that they should be washed if they had traces of semen. Then, she told him that she used to scrape it (semen) off the garment of the Prophet (ﷺ) with her nails when it (semen) was dry, which was an approval from the Prophet (ﷺ). Finally, this hadith contains the following benefits: (1) Aisha was keen on teaching her students, especially when she saw something urgent such as this incident, (2) It is a part of etiquette to refrain from using explicit words to preserve the modesty of whom we are addressing, (3) It clarifies the Prophet’s simple style in clothing, and (4) It illustrates how a woman serves her husband like washing his clothes and the like..

295
Maimouna, the Prophet's wife, said, “The Prophet ﷺ used to lie with me when I was menstruated, and there was a cloth between me and him.".

Commentary : Allah said, "And they ask you about menstruation. Say, 'It is an annoyance. So keep away from women during menstruation, and do not approach them until they are purified.'" (Al-Baqarah: 222) Thus, Allah forbade sexual intercourse during menstruation, but it is permissible to do anything other than penetration during this period as Maimouna, Mother of the Believers, narrated in this hadith that the Prophet (ﷺ) used to lie down with her (a metaphor for intercourse) while she was menstruating but there was a garment in between. This is explained by Abu Daoud's narration that one of the Prophet's wives said, "When the Prophet wanted to do something (i.e. kissing, embracing) with (his) menstruating wife, he would put a garment on her private part.”.

299
Abu Hurairah narrated, "While the Prophet ﷺ was in his mosque, he asked Aisha, 'Get me the garment.' She replied, 'I was menstruating.' He remarked, “Indeed, your menstruation is not in your hand.”.

Commentary : Menstrual blood is impure, unlike any place that it does not touch it. In this hadith, Abu Hurairah narrated that when the Prophet (ﷺ) was in his mosque and asked his wife Aisha, who was in her room, to get him the garment or the mat (as in Muslim's narration which is called khumra). It is a small mat that is large enough to be prostrated on and is called khumra, for it covers and isolates one’s face from the ground. Aisha answered that she was menstruating, thinking that all menstruating woman's body was impure so she could neither touch the garment nor enter the mosque. Thus, the Prophet clarified that only the menstrual spot, which is the vulva, was impure, unlike her remaining body. As a result, her hands were pure because they did not menstruate, so she gave him the garment with her hand. Allah had lifted from this Muslim nation the burdens that the Children of Israel had shouldered. They used to get a woman out of her home during menstruation. Additionally, they neither ate nor drank with her. All praise is due to Allah who made us from the nation of the best Prophet..