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Hadith
1650
Narrated ‘Aaishah (raa): I was menstruating when I reached Makkah; thus, I neither performed Tawaaf round the Ka`bah nor the Tawaaf between al-Safaa and al-Marwah. I informed Allah's Messenger (ﷺ) about it, and he replied, "Perform all the rites of Hajj like the other pilgrims, but do not perform Tawaaf round the Ka`bah till you get clean (from your menses)."
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Commentary : The Prophet ﷺexplained the rulings pertaining to Hajj and ‘Umrah in words and action. The Companions (ras) transmitted all that to us, including the rulings related to women like menses. 
In this hadeeth, ‘Aaishah (raa), the Mother of the Believers, reports that she was menstruating during the Farewell Hajj, which occurred in the 10th year of Hijrah. For that reason, she refrained from performing Tawaaf round the Ka’bah and between al-Safaa and al-Marwah and did not perform ‘Umrah or Hajj just like the rest of people. She raised her issue to the Prophet ﷺwho ordered her to perform all the rites of Hajj like the other pilgrims, like standing on the mountain of ‘Arafaat, Muzdalifah and spending the night in Minaa) and to refrain from performing Tawaaf round the Ka`bah till she gets clean from your menses.
According to a narration in Saheeh al-Bukhaaree and Saheeh Muslim, she (raa) said after completing Hajj, “O Messenger of Allah! All of you are returning with the Hajj and `Umrah, but I am returning after performing Hajj only." So, the Prophet (ﷺ) ordered `Abd al-Rahmaan bin Aboo Bakr (ra) to accompany her to Tan’eem and thus she performed the `Umrah after the Hajj.
From the benefits that can be concluded from this hadeeth is learning about how Islam eases the rulings of Hajj for menstruating women and allowing her to delay the Tawaaf until she becomes clean..

1651
Narrated Jaabir ibn ‘Abdullah (ra): The Prophet (ﷺ) and his Companions assumed Ihraam for Hajj and none except the Prophet ﷺand Talhah had the Hady (sacrificial animal) with them. `Alee arrived from Yemen and had his Hady with him. `Alee said, "I have assumed Ihraam for what the Prophet (ﷺ) has done." The Prophet (ﷺ) ordered his Companions to perform the `Umrah with the lhraam which they had assumed, and after finishing Tawaaf (of Ka`bah, al-Safaa and al-Marwah) to cut short their hair, and to finish their lhraam except those who had Hady with them. They (the people) said, "How can we proceed to Minaa (for Hajj) after having sexual relations with our wives?" When that news reached the Prophet (ﷺ), he said, "If I had formerly known what I came to know lately, I would not have brought the Hady with me. Had there been no Hady with me, I would have finished the state of lhraam." `Aaishah (raa) got her menses, so she performed all the ceremonies of Hajj except Tawaaf of the Ka`bah, and when she got clean (from her menses), she performed Tawaaf of the Ka`bah. She said, "O Allah's Messenger (ﷺ)! (All of you) are returning with the Hajj and `Umrah, but I am returning after performing Hajj only." So, the Prophet (ﷺ) ordered `Abd al-Rahmaan bin Aboo Bakr (ra) to accompany her to Tan`eem and thus she performed the `Umrah after the Hajj..

Commentary : There are three ways for performing Hajj: (1) Tamattu’: It is when the pilgrim enters the state of Ihraam with the intention to perform ‘Umrah during the months of Hajj, namely Shawwaal, Dhu al-Qa’dah, and Dhu al-Hijjah. And after completing the ‘Umrah, he exits his Ihraam and then enters the Ihraam again in the same year to perform Hajj. (2) Al-Qiraan: It is when the pilgrim enters the Ihraam with the intention to perform both ‘Umrah and Hajj together. (3) Al-Ifraad: It is when the pilgrim enters the Ihraam with the intention to perform Hajj only.
In this hadeeth, Jaabir ib ‘Abdullah (ra) reports that the Prophet ﷺand his Companions assumed Ihraam for Hajj in the Farewell Hajj, which was in the 10th year of Hijrah. None of them had Hady with him except the Prophet ﷺand Talhah ibn ‘Ubaydillah (ra). The Hady is the name of the animals that pilgrims bring along with them to slaughter in the Haram as sacrificial animals, which include camels, cows, sheep and goats.
At that time, ‘Alee ibn Abee Taalib (ra) was in Yemen because the Prophet ﷺsent him to serve there as a judge and to collect the zakat. So, he travelled to Makkah to perform Hajj with the Prophet ﷺ, and he brought with him Hady. He (ra) assumed Ihraam on his way to Makkah so the Prophet ﷺasked him about the intention of his Ihraam. His answer was that he assumed Ihraam with an intention as that of the Prophet ﷺ. It happened that the Prophet ﷺwas one of the pilgrims who had Hady with them; thus, he entered the Ihraam with the intention to perform ‘Umrah and Hajj together. The Prophet ﷺordered those who did not bring along Hady with them to exit Ihraam after completing the ‘Umrah and enter a new Ihraam for Hajj on the 8th of Dhu al-Hijjah.
This made some of the Companions (ras) feel uneasy that they exit Ihraam while the Prophet ﷺkeep his Ihraam, and they wondered how it is possible to exit Ihraam and then assume Ihraam for Hajj on the Day of Tarwiyah! Upon knowing this, the Prophet ﷺsaid to them: “Had there been no Hady with me, I would have finished the state of lhraam” i.e., If I came to know about this from the beginning, I would have not brought with me the Hady so I could exit Ihraam after ‘Umrah and then enter a new Ihraam for Hajj. By this, the Prophet ﷺexplained to them that if he did not have the Hady, he would have done the same.
Upon entering Makkah, ‘Aaishah (raa) menstruated, and so she followed the instructions of the Prophet ﷺto perform the rites of Hajj except the Tawaaf round the Ka’bah. And after she became clean from menses, she performed Tawaaf round the Ka’bah. However, as the Muslims are preparing to depart Makkah, she said to the Prophet ﷺ: “(All of you) are returning with the Hajj and `Umrah, but I am returning after performing Hajj only” So, the Prophet ﷺordered her brother, `Abd al-Rahmaan bin Aboo Bakr (ra), to accompany her to Tan`eem, which is situated about 6 km from Makkah and the closest point to enter Ihraam for those who are in Makkah – although people may enter Ihraam from any of the designated places.
This hadeeth highlights the permissibility of performing ‘Umrah in the months of Hajj.
From the benefits that can be concluded from this hadeeth is learning about how Islam eases the rulings of Hajj for menstruating women and allowing her to delay the Tawaaf until she becomes clean. And it shows the mercy and compassion of the Prophet ﷺtowards women and his kind treatment with them.
The hadeeth shows that if a person is in Makkah and wants to enter Ihraam, he should go to the point of Ihraam outside Makkah and enter Ihraam for ‘Umrah from there.
It also shows that a woman may not travel except with one of her Mahram men..

1652
Narrated Hafsah: 'We used to forbid the ‘Awaatiq (young women) to go out for the two `Eid prayers. A woman came and stayed at the palace of Banee Khalaf, and she narrated about her sister whose husband took part in twelve battles along with the Prophet (ﷺ) and her sister was with her husband in six (out of these twelve). She (the woman's sister) said, "We used to treat the wounded, look after the patients and once I asked the Prophet (ﷺ), 'Is there any harm for any of us to stay at home if she does not have a veil?' He said, 'She should cover herself with the veil of her female companion and should participate in the good deeds and in the religious gathering of the Muslims.' When Umm `Atiyyah (raa) came, I asked her whether she had heard it from the Prophet (ﷺ). She replied, "Yes. May my father be sacrificed for him (the Prophet)! (Whenever she mentioned the Prophet (ﷺ) she used to say, 'May my father be sacrificed for him) I have heard the Prophet (ﷺ) saying, 'The ‘Awaatiq and the girls who stay often screened or the ‘Awaatiq who often stay screened and the menstruating women should come out and participate in the good deeds as well as the religious gathering of the believers but the menstruating women should keep away from the Musallaa (praying place).' " Hafsah (raa) asked Umm `Atiyyah surprisingly, "Do you say the menstruating women?" She replied, "Does not a menstruating woman attend `Arafaat (Hajj) and such and such (other deeds)?".

Commentary : Islam has honoured women and made them a natural partner to men. It has defined their rights and responsibilities, and the rulings pertaining to them like menses, post-partum blooding, seclusion with the opposite gender, attending public gatherings, and so on.
In this hadeeth, Hafsah bintSeereen mentions that they used to forbid young women from attending the two ‘Eid prayers. The Arabic word used in the narration to describe the young women is ‘Awaatiq (lit. freed). It means females who have just reached puberty but are not yet married and still live at their family’s house. The relevance of the name to their condition is that at such age she can depend on herself, and her parent no longer needs to serve her and fulfil her needs outside the house. Another possible meaning is that it refers to the young girl that is so loved by her parents. Hafsah further says that a woman came to al-Basrah and stayed at the palace of Banee Khalaf, the grandfather of Talhah al-Talhaat, and she narrated about her sister (i.e., Umm Atiyyah) whose husband took part in twelve battles along with the Prophet (ﷺ), and her sister was with her husband in six out of these twelve. Then she mentioned that her sister said that they used to treat the wounded, look after the patients. And one time, she asked the Prophet ﷺif it is sinful for a woman to stay at home, and does not attend these gatherings, because she does not have a veil to wear when she goes out. The Prophet ﷺtold  her that in this case, she should borrow a veil from her friend to cover herself and participate in the good deeds and in the religious gathering of the Muslims like the ‘Eid prayer.
Hafsah then mentioned that people inquired from Umm ‘Atiyyah (raa) about the hadeeth she related so she confirmed that she heard it directly from the Prophet ﷺand said: “May my father be sacrificed for him” and added that he ﷺstated that let out the ‘Awaatiq (plural of ‘Aatiq) which is the young girl who reached puberty or is about to reach puberty or in an age suitable for marriage or the one who is highly valued by her parents or who is freed from fulfilling the needs of the family outside the house. It appears that they used to forbid these young girls from leaving the house because of the corruption that was present at their time. The Companions (ras) however held the view that the ruling that was practised during the lifetime of the Prophet ﷺshould not change despite all that.
The Prophet ﷺordered that even unmarried virgin girls who stay in the house far from the eyes of people should go out to attend the ‘Eid prayer. The order to attend the religious gatherings of Muslims included menstruating women, but they have to keep away from the place where the ‘Eid prayer is established. Upon hearing this, Umm ‘Atiyyah was surprised that menstruating women should attend too! The Prophet ﷺexplained to her that she can and reminded that menstruating women attend ‘Arafaat and the other rites of Hajj.
From the benefits that can be concluded from this hadeeth is learning that menstruating women can attend all the rites of Hajj except Tawaaf.
The hadeeth shows that woman can treat the wounded, look after the patients in times of war.
It shows us that the Companions (ras) used to correct the misconceptions and mistakes of the Taab’ieen..

1653
Narrated ‘Abd al-‘Azeez ibn Rufay’: I asked Anas ibn Maalik (ra), "Tell me what you remember from Allah's Messenger (ﷺ) (regarding these questions): Where did he offer the Thuhr and `Asr prayers on the day of Tarwiyah (8th day of Dhoo al- Hijjah)?" He replied: "He (ﷺ) offered these prayers at Minaa." I asked, "Where did he offer the `Asr prayer on the day of Nafr (i.e., departure from Mina on the 12th or 13th of Dhu al-Hijjah)?" He replied, "At Al- Abtah," and then added, "You should do as your chiefs do.".

Commentary : Hajj is an act of worship that cannot be sanctioned except on the basis of textual evidence from the Quran or the Sunnah to that effect. The Prophet ﷺclarified the rulings pertaining to Hajj and explained that which is allowed and that which is not, and which actions can be delayed or in advance, and what can be open and flexible. The Companions (ras) transmitted all that to the next generation who in their turn transmitted to the people after them and so on. They even offered advice to people about what to do when some rulers make changes to the time and place of certain actions, which are considered flexible in such sense.
In this hadeeth, the Taabi’ee ‘Abd al-‘Azeez ibn Rufay’ reports that he asked Anas ibn Maalik (ra) to narrate to him from the Prophet ﷺsomething he understood and comprehended. He asked him about the place where the Prophet ﷺprayed Thuhr and ‘Asr on the 8th day of Dhu al-Hijjah, a.k.a. the Day of Tarwiyah which is named as such because pilgrims drink and take their water supplied on that day preparing for standing at ‘Arafah. Anas ibn Maalik (ra) replied that he ﷺoffered the prayers in Minaa, which is a valley surrounded by mountains, located in the east of Makkah between Makkah and ‘Arafah and is about 6 km from the Sacred Mosque. It is the place where the rite of throwing the stones in Hajj.
Then, he asked about the place where the Prophet ﷺprayed in the Day of Nafr, which is the day on which pilgrims return from Minaa to Makkah, which happens on the 3rd day of Tashreed. Anas ibn Maalik (ra) replied that he prayed in al-Abtah, alias al-Muhassib, a place that is known for its small pebbles, and is originally the valley of Makkah, in the south of the Haram, in front of the mountain of Thawr, which is a part of Minaa.
Then, Anas ibn Maalik (ra) ordered him to do like his rulers do and pray where they pray, which indicates that the rulers at that time did not pray Thuhr at a particular place and that it is an open matter so people can pray where they like and leave whenever they want. This also indicates that what he (ra) reported from the Prophet ﷺis not considered one of the rites of Hajj that pilgrims are obliged to do, and it is said that it is one of the rites.
The reason he (ra) ordered him not to oppose the rulers in order to avoid division and possible corruption..

1654
Narrated ‘Abd al-‘Azeez ibn Rufay’: I went to Minaa on the Day of Tarwiyah, so I met Anas ibn Maalik (ra) mounting his donkey. I asked him about the place where the Prophet (ﷺ) prayed Thuhr on this day. He said, look where your rulers pray and pray there for it is better..

Commentary : The Hajj is an act of worship that cannot be sanctioned except on the basis of textual evidence from the Quran or the Sunnah to that effect. The Prophet ﷺclarified the rulings pertaining to Hajj and explained that which is allowed and that which is not, and which actions can be delayed or in advance, and what can be open and flexible. The Companions (ras) transmitted all that to the next generation who in their turn transmitted to the people after them and so on. They even offered advice to people about what to do when some rulers make changes to the time and place of certain actions, which are considered flexible in such sense.
In this hadeeth, the Taabi’ee ‘Abd al-‘Azeez ibn Rufay’ reports that he went to Minaa on the Day of Tarwiyah, which is the 8th of Thoo al-Hijjah. On his way to Minaa, he met Anas ibn Maalik (ra) riding his donkey and heading also to Minaa. He asked him about the place where the Prophet ﷺprayed on the 8th of Thoo al-Hijjah, so he answered him that he should pray where his rulers pray. His statement was to show that it is permissible to pray it anywhere and that it is an open matter so people can pray in any place that is more convenient to them. While it is better and more recommended to pray where the Prophet ﷺoffered the Thuhr and ‘Asr prayers, but he (ra) wanted to show that it is not obligatory..

1655
Narrated ‘Abdullah ibn ‘Umar (ra): Allah's Messenger (ﷺ) offered a two-units prayer at Minaa. Abu Bakr, `Umar, and `Uthmaan (ras), (during the early years of his caliphate) followed the same practice..

Commentary : The Hajj has its own rulings and some of which are so unique that it gives pilgrims concessions in certain acts of worship like shortening the prayer, and it lifts hardship by allowing certain rites to be shifted to perform them before other rites, and so on.
In this hadeeth, ‘Abdullah bin ‘Umar (ra) reports that the Messenger of Allah ﷺ in the Farewell Hajj shortened the four-units prayers and prayed them as a two-units prayer in Minaa, which is a valley surrounded by mountains, located in east of Makkah on the road between Makkah and Mount ‘Arafaat. It is about 6 km away from the Sacred Mosque, and it is the site where the rite of throwing stones is performed. Aboo Bakr and ‘Umar (ras) shortened the prayer there just the Prophet ﷺ. ‘As for Uthmaan (ra), he did the same at the beginning but then he stopped shortening the prayer there six years after assuming the position of the Caliph.
It is said that ‘Uthmaan (ra) opted for offering the four-units prayers without shortening them because he decided to live in the Taaif. By this, he considered him a resident hence could not benefit from the concession of shortening prayers as he held the view that the concession of shortening prayers in Minaa is only for the travelling pilgrims. It  is also said that he did not take the concession and insisted on offering the four units prayers without shortening them for the public good i.e., at that time he noticed that the number of Muslims had dramatically increased after the large groups of people entering Islam and many of the pilgrims were new Muslims who did not know well the rulings and laws of Islam. He feared that the ignorant ones among them would think that the four units prayer consist of two units.
One of the benefits of this hadeeth is that it shows us the keen interest of the Companions (ras) to following the Sunnah of the Messenger of Allah ﷺ..

1656
Narrated Haaritha ibn Wahb al-Khuzaa’ee (ra): The Prophet (ﷺ) led us in a two-units prayer at Minaa, although our number was more than ever and we were in better security than ever..

Commentary : The Hajj has its own rulings and some of which are so unique that it gives pilgrims concessions in certain acts of worship like shortening the prayer, and it lifts hardship by allowing certain rites to be shifted to perform them before other rites, and so on.
In this hadeeth, Haarithah ibn Wahb (ra) recounts that the Messenger of Allah ﷺshortened the four-units prayers, namely Thuhr, ‘Asr and ‘Ishaa, which he ﷺoffered as two-units prayers. As for the Maghrib prayer, he ﷺoffered it according to its original form i.e., three units prayer. This happened in the Farewell Hajj when the Prophet ﷺwas at Minaa, which is  located in the east of Makkah on the road between Makkah and Mount of ‘Arafah. The site is about 6 km away from the Sacred Mosque and it is where the rite of throwing the stones is performed.
At that time, Muslims were in a state of strength, abundance, and total security and safety from enemy, which indicates that shortening the prayer in Minaa is prescribed due to the rite and not because of fear or travelling.
One of the benefits of the hadeeth is learning about the keen interest of the Companions (ras) to follow the Sunnah of the Messenger of Allah ﷺ..

1657
Narrated ‘Abdullah ibn ‘Umar (ra): I offered two units’ prayer with the Prophet ﷺ (at Minaa), and similarly with Aboo Bakr and with `Umar (ras), and then you differed in opinions. I wish that I would be lucky enough to have two of the four units accepted (by Allah)..

Commentary : The Hajj has its own rulings and some of which are so unique that it gives pilgrims concessions in certain acts of worship like shortening the prayer, and it lifts hardship by allowing certain rites to be shifted to perform them before other rites, and so on.
‘Abdullah bin Mas’ood (ra) reports that he was with the Prophet ﷺin the Farewell Hajj and that he prayed behind him in Minaa the four-units prayers, namely Thuhr, ‘Asr, and ‘Ishaa. He (ra) adds that he ﷺshortened them and offered each one of them as a two units prayer. Minaa is a valley surrounded by mountains, located in the east of Makkah on the road between Makkah and Mount of ‘Arafah, about 6 km away from the Sacred Mosque, and it is the site where the rite of throwing stones is performed. He continued to explain that he prayed behind Abu Bakr and ‘Umar (ras) and they did the same i.e., they shortened the four-units prayers.
His statement: "Then you differed in opinions" refers to what ‘Uthmaan ibn ‘Afaan (ra) did in the second half of his ruling, when he stopped shortening the four-units prayers in Minaa.
It is said that ‘Uthmaan (ra) opted for offering the four-units prayers without shortening them because he decided to live in the Taaif. By this, he considered him a resident hence cannot benefit from the concession of shortening prayers as he held the view that the concession of shortening prayers in Minaa is only for the travelling pilgrims. It is also said that he did not take the concession and insisted on offering the four units prayers without shortening them for the public good i.e., at that time he noticed that the number of Muslims had dramatically increased after the large groups of people entering Islam and many of the pilgrims were new Muslims who did not know well the rulings and laws of Islam. He feared that the ignorant ones among them would think that the four units prayers consist of two units.
As for the statement of Ibn Mas’ood (ra) said: "Wish that I would be lucky enough to have two of the four units accepted (by Allah)", it is intended to mean that ‘Uthmaan (ra) should have shortened the prayer and followed the way of Aboo Bakr and ‘Umar (ras) because it agrees with the practice of the Prophet ﷺ. While Ibn Mas’ood, (ra) held the view that it is better to shorten the prayer, he held the view that it is permissible not offer the four units prayer without shortening it in Minaa. This is evident because he prayed behind ‘Uthmaan (ras) and if he held the view that shortening the prayer is obligatory, he would have refused to offer the four units prayer behind ‘Uthaman without shortening it.
From the benefits that can be concluded from this hadeeth is learning about the eagerness and insistence of the Companions (ras) to follow the Sunnah of the Messenger of Allah ﷺ.
This hadeeth shows that little work that corresponds to the Sunnah is more likely to be accepted. .

1684
Narrated 'Amr ibn Maymoon: I saw `Umar (may Allah be pleased with him) offering the Fajr prayer at Jam'; then he got up and said, "The polytheists did not use to depart (from Jam') till the sun had risen, and they used to say, 'Let the sun to shine on Thabeer (a mountain).' However, the Prophet ﷺ contradicted them and departed from Jam' before sunrise."
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Commentary : Opposing the polytheists is a religious requirement, which the Prophet ﷺused to emphasize and encourage. All the Companions (may Allah be pleased with them) followed his guidance concerning that.
In this hadeeth, the Taabi'ee, 'Amr ibn Maymoon, reports that he witnessed 'Umar ibn al-Khattaab (may Allah be pleased with him) while he was in Hajj offering the Fajr prayer at al-Muzdalifah. Al-Muzdalifah is the name for a place where the pilgrims encamp for the night after departing from 'Arafaat and spend the night of the tenth of Thoo al-Hijjah there. The site contains the al-Mash'ar al-Haraam, and it is about 12 km away from 'Arafah and is next to the monument of Minaa. Al-Muzdalifah is also known as Jam' (combining) because two prayers, Maghrib and 'Ishaa, are combined therein. It is said that it has been given that name due to the action of its [temporary] residents because they congregate therein and they "Yazdalifoon" (get closer) to their Lord; meaning, they draw closer to Him by remaining therein [for His sake]. It was also said that the reason to name it as thus was something else.
Then, 'Umar ibn al-Khattaab (may Allah be pleased with him) clarified to the people that the polytheists did not use to march out of al-Muzalifah to Minaa until the sunrise and they would utter, "Brighten up, Thabeer!" Thabeer is a mountain in al-Muzdalifah toward the left of the path going to Minaa and towards the right path going to 'Arafaat. The meaning of this utterance: Let the sun rise upon you, O Thabeer! So that we can pour out from Muzdalifah to Minaa. Thus, the Prophet ﷺopposed them concerning this practice and he departed from 'Arafaat when the morning had tuned golden and the daylight had appeared, however, before the sunrise.
This hadeeth denotes the time to move out of Muzdalifah and march on to Minaa which is during the golden hour of the morning [before the sunrise]..

1685
Narrated Ibn' Abbaas (may Allah be pleased with him): The Prophet ﷺ made Al-Fadl ride behind him, and Al-Fadl informed that he ﷺ kept on reciting Talbiyah till he did the rite of throwing of the pebbles.
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Commentary : Reciting the 'Talbiyah' is among the manifested rites of Hajj, which should be pronounced loudly as a demonstration of such a significant rite. It contains the announcement of Tawheed being reserved for Allah Only, the Mighty and Majestic. And when a Muslim recites it, then the plants and unanimated objects would recite it along with him.
In this hadeeth, 'Abdullah ibn 'Abbaas (may Allah be pleased with him) relates that the Prophet ﷺmade al-Fadl ibn al-‘Abbaas ride behind him on the same animal. This happened after he had offered the Fajr prayer at Muzdalifah on the morning of the Day of Sacrifice (The Day of Nahr), the tenth day of Thoo al-Hijjah. He remained there until the morning turned golden, before the sunrise, then he mounted his ride heading towards Minaa. Al-Fadl ibn al-‘Abbaas (may Allah be pleased with him) informed him that the Messenger ﷺkept on reciting Labbayka until he performed the stoning rite of Jamarah al-‘Aqabah, this is a big stone pillar in the western side of Minaa adjacent to Makkah.  The wording of the Talbiyah is: Labbayka, Allahumma Labbayka.   Labbayka Laa Shareeka Laka Labbayka. Innal Hamda wan Ni’matah Laka wal Mulk. Laa Shareek Lak. [At Your service, O Allah, I am at Your service. I am at Your service, You have no partner, I am at Your service. Verily, all praises and bounties belong to You and also the dominion, You have no partner]. The pronouncement of the Talbiyah starts from the time of adorning [and making intention of] the Ihraam.
This hadeeth demonstrates the humbleness of the Prophet ﷺ and shows that it is permissible for two people to mount an animal at the same time if it is able to take that load..

1688
Narrated Aboo Jamrah: I asked Ibn `Abbaas (may Allah be pleased with him) about Hajj-at-Tamattu`. He ordered me to perform it. I asked him about the Hady (sacrificial animal of pilgrims). He said, "You have to slaughter a camel, a cow or a sheep, or you may share the Hady with the others." It seemed that some people disliked it (Hajj-at-Tamattu`). I slept and dreamt as if a person was announcing: "Hajj Mabroor and accepted Mut'ah (Hajj-at-Tamattu`)." I went to Ibn `Abbaas and narrated it to him. He said, "Allah is Greater. (That was) the tradition of Aboo Al-Qaasim (i.e.the Prophetﷺ).
According to another narration the call in the dream was. "An accepted `Umrah and Hajj-Mabroor."
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Commentary : The Hajj is the fifth pillar among the pillars of Islam, and the Prophet ﷺhas explained all the rites and rituals of Hajj both verbally and practically. The Companions (may Allah be pleased with them) transmitted them to us as they learned them from the Prophet ﷺ.
In this hadeeth, the Taabi'ee, Aboo Jamrah, Nasr ibn 'Imraan ad-Duba'iee asked 'Abdullah ibn' Abbaas (may Allah be pleased with him) about the Tamattu' kind of Hajj – that is for the pilgrim to assume the state of Ihraam for 'Umrah in the months of Hajj, then, exit the Ihraam after completing the 'Umrah, then to enter the state of Ihraam for Hajj in its same year. Ibn' Abbaas (may Allah be pleased with him) permitted him to do that and informed him that it is valid. Then, he asked about the "Hady", , i.e.he asked about the rulings concerning the Hady and what is obligatory to do in its regard due to the statement of Allah Almighty, {Whoever performs 'Umrah [in Hajj months] followed by Hajj, [then, offers] what can be obtained with ease of the sacrificial animals (Hady).}  [Quran 2:196]. The Hady is the name given to the animal that is brought to the Haram of Makkah and is sacrificed therein

 Ibn' Abbaas (may Allah be pleased with him) replied to him, "It is obligatory upon the one performing the Tamattu' to slaughter his sacrificial animal, i.e. a camel, cow or sheep or to participate with others in slaughtering, that is to join others in a portion of a big animal, a camel or a cow and the least share is the one-seventh of the big animal.
Aboo Jamrah's statement, "As if the people disliked it," refers to the prohibition of 'Umar ibn al-Khattaab (may Allah be pleased with him) and 'Uthmaan (may Allah be pleased with him) from performing Hajj al-Tamattu'. They used to command people to perform Hajj only within one journey and 'Umrah in a separate journey to allow more visitors to the Sacred House, not because Hajj al-Tamattu' is prohibited [according to them].  It is reported that Aboo Moosaa asked 'Umar (may Allah be pleased with him) concerning it. To which 'Umar replied, "I know that the Messenger of Allah ﷺdid it; however, I disliked that they spend the night comfortably with them (their wives) under the arak trees, then they proceed to Hajj whilst their heads are dripping with water." [Sunan al-Nasaa'iee]. That is to mean; I disliked Hajj al-Tamattu' since it requires exiting the Ihraam and becoming able to enjoy that which was prohibited for him during his state of Ihraam, including engaging in sexual intercourse during the period leading to Hajj.
Afterwards, Aboo Jamrah went to sleep and saw in his dream a person proclaiming to him saying, "Hajj Mabroor wa Mut'ah Mutaqabbalah or 'Umrah Mutaqabbalah wa Hajj Mabroor (Your Hajj has been righteously accepted and your Hajj al-Tamattu' has also been accepted). Hajj Mabroor is a Hajj that is performed only for the sake of Allah and is accepted in His sight due to its being sincere and pure from showing off, achieving fame, and using the prohibited wealth for it. The reward for this Hajj before Allah is Paradise.
Aboo Jamrah mentioned this dream to Ibn' Abbaas (may Allah be pleased with him). Ibn' Abbaas became delighted to hear that and said, "Allah is the Greatest! It is the Sunnah of Aboo al-Qaasim.” Meaning: This is the Sunnah of the Prophet ﷺand his way which he explained and clarified. This is only a way of attaining more assurance and comfort from the good dreams since neither Islamic rulings nor worldly transactions can be based on dreams. This is because dreams cannot be confirmed as definite or act as proof. Not to mention, there is no textual evidence to indicate that it is obligatory to submit to and act upon the dreams and their interpretations. This applies to all cases whether one dreams of the Messenger ﷺor somebody else; however, one can derive satisfaction and comfort thereby, irrelevant whether that dream pertains to the dreamer or someone else with whom he has a relationship. This is due to the statement of the Prophet ﷺ: "There are three kinds of dreams: the whispers of the self, an instilment of fear from the Satan, and a glad tiding from Allah." [agreed upon]. Moreover, good dreams are part of the forty-sixth parts of prophethood, as mentioned in the two Saheeh Books.
This hadeeth demonstrates the permissibility of performing Hajj al-Tamattu' (benefiting from performing 'Umrah) in the months of Hajj.
It shows that people can share the same Hady of camels and cows.
It shows the happiness of a scholar when finding out that his statement coincides with the truth..

1689
Narrated Aboo Hurayrah (may Allah be pleased with him): Allah's Messenger ﷺ saw a man driving his Badanah (sacrificial camel). He said, "Ride on it." The man said, "It is a Badanah." The Prophet ﷺ said, "Ride on it." He (the man) said, "It is a Badanah." The Prophet said, "Ride on it." Furthermore, on the second or the third time he (the Prophet ﷺ ) added, "Woe to you."
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Commentary : Allah Almighty sent His Prophet, Muhammad ﷺas a mercy for the world and made adherence to his commands and refraining from all that which he prohibited a means of salvation in this world and the hereafter. His method was to make the acts of worship and people's lives easy to handle.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that the Messenger of Allah ﷺsaw a man walking on his feet and he was driving a "badanah" which he took to the Sacred House in order to sacrifice and get closer thereby to Allah.   A Badanah  is an animal, especially from the camels. It was said: "Budun" [plural of badanah] can be used for both the camels and cows. The Messenger of Allah ﷺordered him to ride it so he can rest from the tiredness he got from the hardship of walking. The man informed him that the animal was a badanah that he had driven to the Ka'bah and to express that he should not ride it. However, the Prophet ﷺtold him the second or the third time, "Ride on it, woe unto you! The real meaning of the Arabic word Wayl (lit. Woe] severe punishment; however, that is not what is meant here.   The Prophet ﷺintended to be verbally harsh on him so that he rides it.
This hadeeth shows that it is permissible to ride the Hady, and it encourages us to hasten to uphold the commandments of Allah and His Messenger, and it contains a reprimand and rebuke against the one who does not hasten towards adhering them..

1691
Narrated Ibn ‘Umar (may Allah be pleased with him): During the last Hajj of Allah's Messenger ﷺ, he performed `Umrah and Hajj together in one Ihraam [Hajj al-Tamattu']. He ﷺdrove his Hady along with him from Thoo al-Hulayfah. Allah's Messenger ﷺ started by assuming Ihraam for `Umrah and then for Hajj. And the people, too, performed the `Umrah and then Hajj along with the Prophet ﷺ. Some of them brought the Hady and drove it along with them, while the others did not. So, when the Prophet ﷺ arrived at Makkah, he said to the people, "Whoever among you has driven the Hady, should not finish his Ihraam till he completes his Hajj. And whoever among you has not (driven) the Hady with him, should perform Tawaaf of the Ka'bah and the Tawaaf between Al-Safaa and Al-Marwah, then cut short his hair and finish his Ihraam. And he should later assume Ihraam for Hajj, but he must offer a Hady (sacrifice); if anyone cannot afford a Hady, he should fast for three days during the Hajj and seven days when he returns home. The Prophet ﷺ performed Tawaaf of the Ka'bah on his arrival (at Makkah); he touched the (Black Stone) corner first of all, and then walked with a high pace during the first three rounds of Tawaaf around the Ka'bah, and during the last four rounds, he walked with normal pace. After finishing Tawaaf around the Ka'bah, he offered a two units prayer at the Maqaam of Ibraaheem, and after finishing the prayer he went to Al-Safaa and Al-Marwah and walked seven rounds between them and did not do any deed forbidden because of Ihraam, till he finished all the ceremonies of his Hajj and sacrificed his Hady on the Day of Nahr (10th day of Thoo al-Hijjah). He then hastened onwards (to Makkah) and performed Tawaaf of the Ka'bah and then everything that was forbidden because of Ihraam became permissible. Those who took and drove the Hady with them did the same as Allah's Messenger ﷺ.
Narrated 'Urwah: 'Aaishah (may Allah be pleased with her) told him that the Prophet ﷺ did Hajj al-Tamattu' and so did the people who were with him too, just like the narration that Saalim reported from Ibn' Umar (may Allah be pleased with him) from the Prophet ﷺ.
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Commentary : The Hajj is the fifth pillar among the pillars of Islam, and the Prophet ﷺhas explained all the rites and rituals of Hajj both verbally and practically. The Companions (may Allah be pleased with them) transmitted them to us as they learned them from the Prophet ﷺ.
In this hadeeth, 'Abdullah ibn 'Umar (may Allah be pleased with him) relates a part of the guidance of the Prophet ﷺin the Farewell Hajj, which happened in the tenth year of the Hijrah. He explains that the Messenger of Allah ﷺperformed Hajj al-Tamattu' during the Farewell Hajj by incorporating the 'Umrah into the Hajj, while it is well known that the Messenger of Allah ﷺperformed Hajj al-Qiraan, that is, that he combined the Hajj and 'Umrah within one Ihraam. Thus, based on that, the word Tamattu' used here is the linguistic meaning of Tamattu'. The meaning of it is that the Prophet ﷺinitially entered the Ihraam for Hajj only but afterwards, he intended to perform 'Umrah too; thus, he ﷺbecame the performer of the Qiraan-type of Hajj. The Qiraan in this case entails the linguistic meaning of Tamattu' (i.e. enjoying benefit) and the technical meaning in religion because he is incorporating 'Umrah into the actions of Hajj in the sense that he enjoyed the unison of the Meeqaat [the boundary from which the Ihraam is adorned for pilgrimage], Ihraam and rituals. This explicitly indicates that the Prophet ﷺwas a Qaarin and that the meaning of Tamattu' in this context is Qiraan. The proof on this is his statement: "Anyone among you who has driven the sacrificial animal, then he is not allowed to do anything that has been prohibited for him [due to being in the state of Ihraam] until he completes his Hajj,". He ﷺsaid it while he ﷺwas among those who had driven the sacrificial animals to the Haram of Makkah.
Ibn' Umar (may Allah be pleased with him) informs that the Prophet ﷺdrove with him the Hady – a name given to the animal that is presented and sacrificed at the Haram of Makkah among the camels, cows, sheep and goats – from Thoo al-Hulayfah. Altogether, there were sixty-four sacrificial animals. Thoo al-Hulayfah is the boundary [Meeqaat] of the people of Al-Madeenah and also those outsiders who are in transit therefrom. Now, the place is known as Aabaar' Alee, a well-known location right at the onset of the road of Al-Madeenah that takes one to Makkah. The distance between it and Al-Madeenah is about 13 km and between it and Makkah is approximately 408 km, and it is the farthest of all the boundaries from Makkah.
The statement of Ibn' Umar (may Allah be pleased with him), "Allah’s Messenger ﷺ started by assuming Ihraam for `Umrah and then for Hajj” is understood to mean reciting Talbiyah during the Ihraam. It is reported on the authority of Anas (may Allah be pleased with him) that he said: “I heard the Messenger of Allah ﷺ say, “Labbayka for the ‘Umrah and Hajj.” [Saheeh Muslim]. This however does not mean that he assumed the Ihraam for ‘Umrah first, then he entered the Ihraam for ‘Umrah later.
His statement, “And the people, too, performed the `Umrah and then Hajj along with the Prophet ﷺ” means, later on, many or most of them had assumed the state of Ihraam for Hajj only at first, then they changed that intention by intending the ‘Umrah instead and then assumed Ihraam separately for Hajj. These people were the pilgrims who did not drive Hady along with them.
Hence, when the Prophet ﷺentered Makkah, he ﷺproclaimed to the people that whoever among them has driven the sacrificial animal with him, then he cannot enjoy any part of what is prohibited for him among the sanctions of Ihraam, thus, he remains in his full Ihraam until he completes his Hajj. That is due to the Statement of Allah, {Do not shave your heads until the sacrificial animal reaches its destination of slaughter.}   [Al-Baqarah, 2:196].  As for those who have not driven the sacrificial animal, they need to perform Tawaaf as part of the rites of the ‘Umrah and perform the ritual walking between the Safaa and al-Marwah and then cut their hair short to exit from the Ihraam thereby. Thereupon, it will be permissible for them to do whatever was previously prohibited in the state of Ihraam, such as using fragrances, wearing normal clothes [for men], intimately approaching wives, hunting and so on. The Prophet ﷺordered them to shorten their hair rather than to shave it all off, whereas, shaving the head is better, so that some hair is left to shave it all off when exiting their Ihraam for the Hajj.
The Prophet’s statement, “and should later assume Ihraam for Hajj” means that they should assume Ihraam for Hajj on the Day of Quenching Thirst on the eighth day of Thoo al-Hijjah. It does not mean that they should assume Ihraam for Hajj straight after exiting the Ihraam of ‘Umrah.
As for the one who does not find a sacrificial animal, or its value or its value has increased above the value of the similar animal or that its owner does not want to sell it, then in that instance, let him fast for three days in the Hajj after assuming its Ihraam and for seven days after returning to his family in his city or to the place where he resides. 
Ibn ‘Umar (may Allah be pleased with him) informs that the Messenger of Allah ﷺperformed the Tawaaf when he came to Makkah, known as the Circumambulation of Arrival (Tawaaf al-Qudoom) and performed the Istilaam of the Rukn right in the beginning, that is, the Black Stone. Istilaam means to touch the stone and kiss it. That happened straight as he arrived before doing anything else. Then, he ﷺwalked fast and hastened in the first three rounds and walked normally in the last four rounds of Tawaaf. After completing the Tawaaf, he ﷺoffered a two-units prayer at the standing place (Maqaam) of Ibraaheem (peace be upon him). After completing the prayer, he moved from his place and headed to perform the ritual walking between the Safaa and al-Marwah seven times, starting his first circuit from the Safaa and finishing at the Marwah. The second circuit is the opposite of the first one, which goes from the Marwah to the Safaa. The third circuit is like the first one, and thus until the circuit is complete during the seventh circuit.
The Prophet ﷺremained in the state of Ihraam until he completed his Hajj. He sacrificed the animal on the day of ‘Eid, and he performed the Tawaaf of Ifaadah, that is because he drove the sacrificial animal with him; otherwise, he ﷺwould have exited from the Ihraam of ‘Umrah just as he ordered his Companions to do. Everyone who drove their sacrificial animals did exactly as the Prophet ﷺdid, i.e. they did not temporarily cancel their Ihraam of Hajj by completing the ‘Umrah and then wait to Hajj time. As a result, the Prophet ﷺalongside some other people performed Qiraan, while the other group performed Tamattu’ instead.
One of the benefits of this hadeeth as well is that it reveals the legality of performing Hajj in the forms of either Qiraan or Tamattu’ and intending Tamattu’ for the one who has performed Hajj in the Qiraan form or Ifraad form.
It also reveals the legality of walking fast in the three first circuits of the Tawaaf aaround the Ka’bah..

1694
Narrated al-Maysoor ibn Makhramah and Marwaan: The Prophet ﷺ set out from Al-Madeenah with over one thousand of his Companions (at the time of the Treaty of Hudaybiyyah) and when they reached Thoo al-Hulayfah, the Prophet ﷺ garlanded his Hady and marked it and assumed Ihraam for `Umrah.
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Commentary : The Prophet ﷺexplained the rulings pertaining to Hajj and ‘Umrah and their recommended acts and etiquettes both verbally and practically. And the Companions (may Allah be pleased with them) transmitted all that they heard and witnessed from him ﷺconcerning this.
In this hadeeth, al-Miswar ibn Makhramah (may Allah be pleased with him) and the Taabi’ee, Marwaan ibn al-Hakam report that the Prophet ﷺleft Al-Madeenah during the year of al-Hudaibiyyah – the sixth year of the Hijrah – intending to perform ‘Umrah and not to fight. He ﷺwas accompanied by over ten hundred [, i.e. over a thousand] of his Companions. The Arabic word Bid’ used in the hadeeth to indicate their number encompasses the number from three to nine. [Hence, here, the word Bid’ (over) could mean anywhere between thirteen hundred to nineteen hundred]. Jaabir (may Allah be pleased with him)mentioned that they were a thousand and three hundred (thirteen hundred) in number; and the other time, he stated that they were fourteen hundred; and again, the third time, he stated that they were fifteen hundred [Saheeh Al-Bukhaaree and Saheeh Muslim]. When they reached Thoo al-Hulayfah - now, it is known as Aabaar ‘Alee, a well-known location right at the onset of the road of Al-Madeenah that takes one to Makkah. The distance between it and Al-Madeenah is about 13 km and between it and Makkah is approximately 408 km, it is the farthest of all the boundaries from Makkah. It is the boundary [Meeqaat] of the people of Al-Madeenah and those who go for Hajj or ‘Umrah and pass by Al-Madeenah. The Prophet ﷺgarlanded the sacrificial animal and marked it [for identification]. The Arabic root word Taqleed [used in the hadeeth]: means to place garlands on the necks of the sacrificial animals so they are identified from others. Those garlands could be made from [a strip of] leather or socks and so on. The Arabic word Ish’aar [also used in the hadeeth]: means that the hump [or the back] of the big animal is slightly stabbed with a knife or any other [sharp] object until its blood flows. The benefit of performing Ish’aar: is to notify that it has now become a sacrificial animal, thus the poor who need it [its meat] may follow it and if it is intermixed with other animals, it can be distinguished or if it is lost, it can be located and besides this. It also indicates the veneration of the religious rites and encouragement to others to adopt them.
On this occasion, the Prophet ﷺhad assumed the Ihraam for ‘Umrah, however, the polytheists prevented him from performing it. Then, the treaty of al-Hudaybiyyah took place and the Prophet ﷺsettled this ‘Umrah of his in the following year (the seventh year of the Hijrah), hence, it was named as ‘Umrah al-Qadaa’. In Saheeh al-Bukhaaree, Ibn ‘Abbaas (may Allah be pleased with him) narrates that “The Prophet ﷺwas blockaded [from advancing further], hence he shaved his head, had sexual intercourse with his wives, sacrificed the sacrificial animals, and then he performed the ‘Umrah in the following year.”
This hadeeth highlights the legality of garlanding the sacrificial animals and marking them, for the purpose of identification.
It shows that it is permissible to assume Ihraam for the ‘Umrah alone..

1700
Narrated `Amrah bint `Abd al-Rahmaan had told him, “Ziaad ibn Aboo Sufyaan wrote to `’Aaishah (may Allah be pleased with her) that `Abdullah ibn `Abbaas (may Allah be pleased with him) had stated, ‘Whoever drives Hady (to the Ka’bah), all the things which are illegal for a (pilgrim) become illegal for that person till he slaughters it (i.e. till the 10th of Thoo al-Hijjah).’ “`Amrah added, `’Aaishah (may Allah be pleased with her) commented, ‘It is not like what Ibn `Abbaas (may Allah be pleased with him) had said: I twisted the garlands of the Hady of Allah’s Messenger ﷺ with my own hands. Then Allah’s Messenger ﷺ put them around their necks with his own hands, sending them with my father; yet nothing permitted by Allah was considered illegal for Allah’s Messenger till he slaughtered the Hady.’“
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Commentary : The Companions (may Allah be pleased with them) were very keen to follow the guidance of the Prophet ﷺin all his statements and actions. Some of them would correct others concerning that.
In this hadeeth, ‘Amrah bint ‘Abdur al-Rahmaan reports that Ziyaad ibn Abee Sufyaan, a.k.a. Ziyaad ibn Abeeh wrote to ‘Aaishah (may Allah be pleased with her) that ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) advocates that if a person drives the sacrificial animal, be it from the camels, cows, sheep and goats, to the Sacred house, in order for them to be sacrificed in the Hajj, without him assuming the Ihraam for Hajj and travelling for such purpose; then, all that is prohibited for the pilgrim will be prohibited for him too. With that said, such a person should not wear perfume, have intercourse with his wives, or do other things among the prohibited things of Ihraam. He must remain in that state until his sacrificial animal is slaughtered. However, when the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) heard of the view of Ibn ‘Abbaas (may Allah be pleased with him), she responded to this fatwa stating that it contravened what the Messenger of Allah ﷺdid. She explained that she used to make the garlands – collars – which were placed aaround the necks of the sacrificial animals of the Prophet ﷺwhich he would send forth, while he was not intending Hajj or assuming the Ihraam for Hajj. The Prophet ﷺwould place the garlands on the sacrificial animals with his noble hands, and then send them with Aboo Bakr (may Allah be pleased with him) to the Hajj in the year nine of the Hijrah when the latter performed the Hajj with the people. On the other hand, the Prophet ﷺremained at home and did not commit to the obligations that are imposed upon the person who is in the state of Ihraam and enjoyed all that which is allowed for other besides the one who enters into the state of Ihraam either for the Hajj or ‘Umrah.
This hadeeth shows the legality of sending the sacrificial animals to the Sacred Mosque by the person who has not gone there to perform Hajj or ‘Umrah.
It shows that a high-status person should serve himself by himself, even if there are others who will take care of his needs.
It illustrates the reality of some scholars correcting and responding to other scholars [with proofs]..

300
Aisha said, "I would drink when I was menstruating then hand it (the vessel) to the Prophet ﷺ who would put his mouth where mine had been then drink. I would eat flesh from a bone when I was menstruating then hand it to the Prophet ﷺ who would put his mouth where mine had been.".

Commentary : The Prophet (ﷺ) was the best and most merciful one to his family. In this hadith, Aisha, the Mother of the Believers, told us about the Prophet's manners with her while she was menstruating. When she drank and handed the vessel to him, he used to place his mouth and drink from the same place from where she was drinking. Similarly, when she ate flesh from a bone, he used to eat from the same place from where she was eating. All of these manners were to give her comfort, protect her from sadness during this difficult period, kindly deal with her, and confirm that it is Islamically allowable to mix with menstruating women. It was unlike what Jews and people of pre-Islamic ignorant times believed that they neither ate nor drank with her during her period. Finally, this Hadith confirms the Prophet's kindness to his wives, especially during menstruation, for women are in dire need of kindness at that time..

302
Anas narrated that the Jews, when a woman menstruated, used to leave eating and living with her. The companions asked the Prophet ﷺ about that, so Allah revealed, "They ask you concerning menstruation. Say, "That is a harm," therefore keep away from women during menses." to the end of the verse (Al-Baqarah: 222). As a result, the Messenger of Allah ﷺ said, "Do everything except sexual intercourse.” When the Jews were reported about that, they said, 'This man does not want to leave anything we do without opposing us in it.' Usaid ibn Hudair and ‘Abbad ibn Beshr came and said, "O Messenger of Allah ﷺ, the Jews are saying such and such. Will we not have intercourse with them (i.e. during menstruation)?' The face of Allah's Messenger ﷺ changed so we thought he was angry with them. When they went out, they were met by a gift of milk which was being brought to the Prophet ﷺ. He asked for them and gave them a drink. Thereupon, they knew that he was not angry with them.".

Commentary : Islam honored women more than any other civilization or system. It granted her rights, status, and a respected opinion. In this hadith, Anas ibn Malik narrated that the Jews, who were living in Medina before the Prophet's advent, used to leave eating or living with menstruating women, believing that they were impure. The Companions asked the Prophet (ﷺ) about how to treat women during this period, so Allah revealed, "They ask you concerning menstruation. Say, 'That is a harm,' therefore keep away from women during menses and go not to them till they are purified. And when they have purified themselves, then go into them as Allah has ordained for you. Truly, Allah loves those who turn to Him in repentance and loves those who purify themselves." (Al-Baqarah: 222) The meaning is a Muslim has to avoid intercourse with his wife during her menstruation period which is a harm. After her blood stopped and she performed a complete bathing, he was allowed to have intercourse with her in the way that Islam has permitted i.e. penetrating one's penis into her vagina, not her anus. At the end of the verse, Allah confirmed that he loved those who frequently repent and purify. Then, the Prophet (ﷺ) permitted them to do everything like kissing, embracing, etc. during this period except intercourse. Above all, a Muslim can live and eat with them during this period. In Sahih Muslim, Aisha said, "I would drink when I was menstruating then hand it (the vessel) to the Prophet (ﷺ) who would put his mouth where mine had been then drink. I would eat flesh from a bone when I was menstruating then hand it to the Prophet (ﷺ) who would put his mouth where mine had been." When the Jews knew about the Prophet's guidelines, they said, "This man does not want to leave anything we do without opposing us in it." Both the two companions, Usaid Ibn Hudair and 'Abbad ibn Beshr came to the Prophet (ﷺ) and informed him about the Jews' comment. Due to their anger with the Jews, they asked the Prophet (ﷺ) to oppose the Jews' habit and have intercourse with menstruating wives. Thereupon, the Prophet's face changed to the point that the attending companions thought he was angry with them both, for his teachings were to clarify Allah's laws in this case not to agree nor contradict any sect in Medina as they both thought. After they went out, he feared that they were sad about what happened. To remove any difficult feelings, he asked them to come back to drink the milk that he received as a gift. Therefore, they knew that he was not angry with them. Finally, this hadith contains the following benefits: (1) It clarifies the Prophet's forbearing and kindness to his companions, (2) It shows that the Prophet (ﷺ) is only angry when facing something that contradicts Allah's teachings, and (3) It confirms that all Islam's teachings are from Allah..

307
Abdullah ibn Qais, said, "I asked Aisha about how the Messenger of Allah ﷺ used to perform Witr prayer." He mentioned the hadith and said, "I asked her, 'What did he do after having sexual intercourse? Did he take a bath before going to sleep or did he sleep before taking a bath?' She said, 'He did all of these acts. He may have taken a bath then slept or performed ablution then slept.' I said, 'All praise is due to Allah Who has made things easy.'".

Commentary : In some acts of worship, the Prophet ﷺ used to perform them in various methods, as his guidance regarding the night prayer, witr prayer, and bathing after intercourse. All of his acts were a source of guidance for his nation. In this hadith, Abdullah ibn Qais informed that he asked Aisha, the Mother of the Believers, about how the Prophet ﷺ used to perform Witr prayer. His saying, “He mentioned the hadith” meant that he wanted to summarize the hadith and mention its other part showing the Prophet’s act after having intercourse at night. In Sunan Abu Daoud, Abdullah narrated the first part in which Aisha answered, “He may perform witr prayer at the beginning of the night or performed it at its end.” Abdullah asked, “What about his recitation? Did he recite in a loud or low voice?” She answered, “He used to do all of that. Sometimes he recited in a loud voice and sometimes in a low voice.” The Prophet ﷺ used to perform witr prayer in various ways. He performed it with three, five, seven, nine, and eleven rak’as. He may have recited the Quran during his night prayer in a low voice or a loud voice that those around him could hear. Additionally, Abdullah asked her about the Prophet’s bathing due to intercourse at night. She explained that the Prophet ﷺ may have taken a bath before sleeping or just performed ablution. Abdullah’s saying: “All praise is due to Allah Who has made things easy” may be a comment on all of her answers or her answer about the Prophet’s bath after intercourse. This hadith contains the following benefits: (1) Islam facilitated the rules of bathing due to intercourse, (2) It clarified the Muslim predecessors’ keenness to ask about the rules of Islam and follow the Prophet’s acts, deeds, and cases..

308
Abu Saeed Al-Khudry narrated that the Messenger of Allah ﷺ said, "When any one of you has intercourse with his wife and wants to repeat it, he should perform ablution." In another narration, he added, "An ablution should be between these two acts.”.

Commentary : The Prophet (ﷺ) taught his nation the related matters to intercourse such as its permissible and prohibited acts and how to purify oneself afterward. In this hadith, he guided a husband who had intercourse with his wife to perform ablution if he wanted to do it again before bathing. It was reported in Sahih Ibn Khuzaymah that Abu Saeed Al-Khudry narrated that ablution activated a person to have intercourse once again. Moreover, ablution reduces impurities by cleaning one's penis, which has some benefits: (1) From a medical perspective, it strengthens one's penis, (2) It enables the body to relieve before coming back again, and (3) It completes the pleasure by removing the couple's sperm attached to one’s penis, which may reduce pleasure. It was said that the mentioned ablution referred to only washing a man's penis as exaggerating cleanliness, for it was reported in Sunan Abu Daoud that Aisha (ﷺ) said, “The Messenger of Allah (ﷺ) used to sleep after having intercourse without touching water.” Some said that her saying, “without touching water” meant bathing which did not contradict ablution. It is possible that the Prophet’s command to perform ablution is, as mentioned, with the aim of seeking cleanliness and activity, for what was reported in Sahih Muslim that Aisha narrated, "The Prophet (ﷺ) used to have intercourse with his wives (one after another) with a single bathing." She did not mention that he performed ablution. Finally, this hadith contains the following benefits: (1) It is legitimate to perform ablution between two intercourses, whether it is with the same woman or another one, (2) It is not obligatory to perform bathing immediately after intercourse. It is obligatory when wanting to perform acts of worship like prayer which necessitates bathing, and (3) The legitimacy of frequent intercourse..

314
Aisha narrated that a woman asked the Messenger of Allah (ﷺ), "Is it obligatory upon a woman to bathe if she has a wet dream and sees her semen?" He answered, "Yes." Aisha said to her, "May your hand be covered with dust and injured!" The Messenger of Allah (ﷺ) said, "Leave her alone. Is the resemblance due to something other than that?! If her semen prevails over her husband's, the kid resembles his maternal uncles and if his semen prevails over her semen, the kid resembles his paternal uncles.".

Commentary : The Prophet (ﷺ) was a teacher for his nation. He used to teach it all the etiquette of intercourse and purity. In this hadith, Aisha, the Mother of the Believers, narrated that a woman (Umm Sulaim as Anas ibn Malek narrated in Sahih Muslim) asked the Prophet (ﷺ) if it was obligatory upon a woman to bathe if having a wet dream and seeing semen. He answered, “Yes.” He welcomed her question while Aisha expressed her refusal of that type of question. He saw that it was an important religious matter that a person had to inquire about. In Abu Daoud’s narration, he said, “Women are counterparts of men,” which meant that Islam addressed them with the same legislation as men. Out of his modesty, he implicitly indicated that both genders may have had a wet dream. He thought that the woman understood what he meant through his concise answer. He clarified that the kid resembled his maternal or paternal uncles based on which semen (father’s or mother’s) preceded the other, which was subject to Allah’s will. Finally, this hadith contains the following benefits: (1) It clarifies how the Prophet (ﷺ) took much care of teaching women the rules of Islam, and (2) It confirms that it is permissible for women to directly ask scholars..

315
Thawban, the servant of the Prophet ﷺ, said, “While I was standing beside the Messenger of Allah ﷺ, one of Jews’ rabbis came and said, ‘Peace be upon you, O Muhammad.’ I pushed him so strongly back that he was about to fall. He said, ‘Why did you push me?’ I said, ‘Why did you not say, ‘O Messenger of Allah?’ The Jew said, ‘We called him by the name his family named him.’ The Messenger of Allah ﷺ, said, ‘My name is Muhammad which my family named me.’ The Jew said, ‘I came to ask you (something).’ The Messenger of Allah ﷺ said, ‘Will you benefit from something if I tell you about it?' He said, ‘I lend my ears to it.’ The Messenger of Allah ﷺ drew lines on the ground with a stick and said, ‘Ask.’ The Jew asked, ‘Where will people be on the Day when the earth changes into another earth and the heavens too?’ The Messenger of Allah ﷺ said, ‘They will be in darkness beside the Bridge.’ He asked, ‘Who will be the first to cross?’ The Prophet answered, ‘The poor immigrants.’ The Jew asked, ‘What will be their gift when they enter Paradise?’ The Prophet ﷺ answered, ‘The side part of a whale’s liver.’ The Jew asked, ‘What will be their food afterward?’ The Prophet ﷺ replied, ‘The Paradise’s bull which is eating from its different quarters will be slaughtered for them.’ The Jew asked, ‘What will be their drink?’ The Prophet ﷺ said, ‘They will drink from a well called Salsabil.’ The Jew said, ‘You have told the truth. I came to ask you about a thing none among the people on the earth knows except a prophet and one or two men.’ The Prophet ﷺ said, ‘Will you benefit if I answer you?’ The Jew, ‘I lend my ears to it.’ The Jew resumed, ‘I came to ask you about the kid.’ The Prophet ﷺ answered, ‘A man’s sperm is white and a woman’s sperm is yellow. If they gather and the man’s sperm precedes the female's, it will be a male kid, Allah willing. If the woman’s sperm precedes the man's, it will be a female kid, Allah willing. The Jew said, ‘You have told the truth. Verily, you are a prophet.’ Then he left. The Messenger of Allah ﷺ said, ‘He asked me about such and such things that I have had no knowledge till Allah gave me that.’”.

Commentary : The Prophet ﷺ was a mercy to the worlds. He was a teacher, educator, and caller to Allah with wisdom and good preaching. In this hadith, his servant, Thawban, narrated that a Jewish rabbi came and greeted the Prophet ﷺ saying, “Peace be upon you, O Muhammad.” Thawban rejected his way of addressing the Prophet ﷺ by his name and neglecting his description of prophethood. Thawban pushed him so strongly that the Jew was about to fall. When the Jew asked Thawban about the reason for pushing him, Thawban wondered, “Why did you not say, O Messenger of Allah?” The Jew answered that he called the Prophet ﷺ by the name his family called him. Thereupon, the Prophet ﷺ approved his point of view. The name Muhammad means the frequently praised one who has all praised attributes. The Prophet ﷺ asked him if he wanted to ask to get benefits or aimed to challenge and argue. The Jew confirmed that he was keen to hear and judge the Prophet’s words. The Prophet ﷺ started to draw lines with a wooden stick on the ground, which was an Arab way during thinking. Then, the Prophet ﷺ allowed him to ask. The Jew asked about where the people would be on the day when the earth and the heavens would be altered. The Prophet ﷺ informed him that they would be in the darkness beside the bridge over Hell. In the Two Sahihs, Sahl ibn Sa’d narrated that the Prophet ﷺ said, “The people will be gathered on the Day of Resurrection on reddish white land like a pure loaf of bread where none has landmarks.” In addition, the Jew asked who would be the first to cross that bridge so the Prophet ﷺ answered that they would be his poor companions who immigrated from Mecca to Medina with their faith, left their family and properties, and supported him for Allah’s pleasing. The Jew asked about the gift they would get once getting to Paradise. The Prophet ﷺ clarified that it would be the side part of a whale’s liver which was the best of its parts. The Jew asked about their lunch (or food as in the other narration) so the Prophet ﷺ answered that it would be Paradise’s bull which was eating from its different quarters. This referred that it was a bull with unique characteristics that were not similar to other bulls or it was the only bull in Paradise. In the Two Sahihs, Abu Saeed Al-Khudry narrated that the Jew asked the Prophet ﷺ, “Will I inform you of their food?” The Prophet answered him, “Yes.” The Jew answered, “Bull and whale. Seventy thousand people will eat from the side part of the whale’s liver.” They may be those seventy persons who will enter Paradise without reckoning so they will be preferred and given the best food. The mentioned number may have meant exaggeration not confining. When the Jew asked the Prophet ﷺ about their drink after eating that bull, he replied that they would drink from a well called Salsabil in Paradise as Allah Almighty said, “And they will be given to drink there of a cup (of wine) mixed with ginger. A spring there, called Salsabil.” (Al-Insan: 17, 18) It water is running so fast. Salsabil means that its water is sweet and easy to enter one’s throat. The Jew believed what the Prophet ﷺ told and added that he came to ask the Prophet ﷺ about something none among the people on the earth knew except a prophet and one or two men. It was a metaphor that only a few people knew it. It was known to a prophet or a few persons that a Prophet informed them about it. The Prophet ﷺ asked him if he wanted to benefit from him if he told him something. The Jew confirmed that he was keen to hear and judge the Prophet’s words. The Jew asked the Prophet ﷺ about how the embryo's gender was determined. The Prophet ﷺ answered that the man’s sperm was white and thick while that of the woman was yellow and thin. If they gathered in a woman’s womb and the man’s sperm preceded the female's, it would be a male kid, Allah willing. If the woman’s sperm preceded the man's, it would be a female kid, Allah willing. The Jew confirmed the Prophet’s truthfulness, for all he mentioned was consistent with what he learned from Torah. He also acknowledged the Prophet’s message but did not bear witness to it. This indicates that the mere acknowledgment without belief in Islam has no benefit, for the Prophet did not confirm that the Jew became Muslim. Once the Jew left, the Prophet ﷺ said that he did not know how to answer the Jew’s questions except after Allah informed him. Finally, this hadith contains the following benefits: (1) It contains some signs that confirm the Prophet’s message, for he told about some matters of the unseen world, (2) The high level of the Prophet’s morals, and (3) It clarifies the virtue of the poor immigrants who Allah will honor with preceding others in crossing the bridge..

323
Abdullah ibn Abbas narrated that the Prophet ﷺ used to bath with the water left over by Maimuna (his wife)..

Commentary : Islam honored women and did not treat them like outcasts, as was the case in pre-Islamic times in which men neither mixed, ate, nor drank with women during menstruation or postpartum, believing their filthiness. In this hadith, Abdullah ibn Abbas narrated that the Prophet (ﷺ) used to bathe from the water remaining after his wife Maimunah's bathing (Ibn Abbas's aunt) due to intercourse or menstruation as Ibn Majah's narration confirmed. The Prophet's wife used to scoop water with her hand, but the water was still pure as Imam An-Nasa'i narrated, "Some of the Prophet's wives had taken a bath due to intercourse then the Prophet (ﷺ) performed ablution from her remaining water. Afterward, she mentioned that to him, but he replied, “Water is not made impure by anything." He meant that water was pure, and a Muslim could use it as long as none of its characteristics changed..

325
Safina, the servant of the Messenger of Allah ﷺ, narrated, "The Messenger of Allah ﷺ used to take a bath with one sa' (four water handfuls) and performed ablution with one mudd (a handful of water)." In another narration, he said, "One mudd sufficed for his ablution.".

Commentary : Islamic law forbids extravagance and Allah warns those following this behavior. Extravagance is the excessive usage of anything. A Muslim should be economical even when using water in ablution or bathing. In this hadith, Safina, the companion and servant of the Prophet, confirmed that the Prophet (ﷺ) used to bathe, due to intercourse, with one sa' (eight water handfuls). Sa’ equals eight pounds. A pound in modern quantities is about 380 or 538 grams. It is a little less or more than a liter. Additionally, the Prophet (ﷺ) used to perform ablution with one mudd (two handfuls of water). This hadith shows the amount that sufficed him, not the amount that a person cannot exceed, for people vary in using water for ablution or bathing. Anyway, using water extravagantly is forbidden in Islam that commands its followers to preserve and wisely use water resources as needed..

326
Safina, the servant of the Messenger of Allah ﷺ, narrated, "The Messenger of Allah ﷺ used to take a bath with one sa' (four water handfuls) and performed ablution with one mudd (a handful of water)." In another narration, he said, "One mudd sufficed for his ablution.".

Commentary : Islamic law forbids extravagance and Allah warns those following this behavior. Extravagance is the excessive usage of anything. A Muslim should be economical even when using water in ablution or bathing. In this hadith, Safina, the companion and servant of the Prophet, confirmed that the Prophet (ﷺ) used to bathe, due to intercourse, with one sa' (eight water handfuls). Sa’ equals eight pounds. A pound in modern quantities is about 380 or 538 grams. It is a little less or more than a liter. Additionally, the Prophet (ﷺ) used to perform ablution with one mudd (two handfuls of water). This hadith shows the amount that sufficed him, not the amount that a person cannot exceed, for people vary in using water for ablution or bathing. Anyway, using water extravagantly is forbidden in Islam that commands its followers to preserve and wisely use water resources as needed..

330
Umm Salama narrated, "I said, 'O Messenger of Allah ﷺ, I am a woman that braids my head. Should I undo it to take a bath after intercourse?’ He said, ‘No, it is sufficient that you only pour three handfuls of water on your head and then pour water over the rest of your body so you will be purified.'".

Commentary : The required bathing in Islam is to wash the entire body with water, as shown in the Prophetic tradition. In this hadith, Um Salama, the Mother of the Believers, narrated that she said to the Prophet (ﷺ) that she used to braid her head so is it required for her to undo it in case of taking a bath due to sexual intercourse. He answered her that it was sufficient that she poured three handfuls of water on her head and then poured water over the rest of her body. If she did that, she would become purified. In another narration, she asked, "Should I undo it to take a bath due to intercourse or menstruation?" This narration indicates that a woman does not need to undo her braids during bathing due to intercourse or menstruation. On the other hand, it was said that adding the word "menstruation" was not narrated by the most trustworthy narrators. Accordingly, the braids should be undone during bathing due to menstruation, not intercourse. Finally, this hadith contains the following benefits: (1) A Muslim should ask about the religious rules that he does not know, (2) It clarifies how the female Companions were keen to learn the Islamic rules, especially those relating to menstruation, and (3) It explains how a woman takes a bath due to intercourse or menstruation..

331
Ubeid ibn Umeir narrated, "Aishah heard that Abdullah ibn Amr ordered women to undo their (plaits of) hair while bathing. She said, 'What a strange issue from Ibn 'Amr! He ordered women to undo their (plaits of) hair while bathing! Did he not command them to shave their hair? The Messenger of Allah ﷺ and I used to bathe from a single vessel. I never poured more than three handfuls of water over my head.'".

Commentary : Facilitation is one of the noble virtues of Islamic law. This facilitation is obvious in various issues such as purification and ablution. In this hadith, Ubeid ibn Umeir Al-Laithy narrated that Aishah heard that Abdullah ibn Amr ibn Al-Aas ordered women to undo their (plaits of) hair while bathing so water would reach all hair. He may have made it obligatory. When she heard that, she wondered and declined his opinion, for it was so difficult that they undo their plaits. So she mocked and added, "Did he not command them to shave their hair?" Her proof is that the Prophet (ﷺ) and she used to bathe from a single vessel. She never poured more than three handfuls of water over her head. Aisha is the most well-known one of these details. On the other hand, there is another related hadith in which Um Salama narrated, "I asked, ’O Messenger of Allah (ﷺ), I am a woman that braids my head. Should I undo it to take a bath after intercourse?’ He said, ‘No, it is sufficient that you only pour three handfuls of water on your head and then pour water over the rest of your body so you will be purified.'" This hadith confirms that a woman is not required to undo her plaits while bathing due to intercourse..

338
Abu Saeed Al-Khudry narrated that the Prophet ﷺ said, "A man must not look at a man's private parts nor must a woman look at a woman's private parts. A man must not lie naked under one cover with another man nor must a woman lie naked under one cover with another woman.".

Commentary : Islam blocks all pretexts leading to committing sins and provides humanity with the noblest ideals and the right path to worldly life and the Hereafter. To achieve this goal, Islam commands lowering one’s gaze and forbids looking at private parts, which may lead to committing immoral acts. In this hadith, the Prophet ﷺ prohibits a man from looking at another man's private parts and also prohibits a woman from looking at another woman's private parts. These teachings involve two commands: (1) Covering one's private parts, and (2) Lowering one’s gaze. Allah pardons the first unintentional glance which may aim to distinguish the way, for example. Islam prohibits us from looking at or touching people's private parts without a need. However, it is permissible to look and touch them if there is a legitimate need such as a medical check, provided that there is a need and without a lust. By the way, this prohibition is not applied to spouses during intercourse. As a rule, a man's private part is from his navel to his knees and a woman's private part is her entire body except her face and hands. On the other hand, the Prophet ﷺ prohibits a man from lying naked under one cover with another man or a woman lying naked under one cover with another woman, for this will lead to touching their private parts. Undoubtedly, touching them is more prohibited than looking at them, for it leads to greater dangers. This prohibition is specifically mentioned, for some people may think that when men meet each other or women meet each other, they are not commanded to lower their gaze or cover their private parts. One's private parts must be covered for every male or female person, except for some categories that Islam excludes..

341
Al-Meswar ibn Makhrama said, "While I was walking and carrying a heavy stone, both my light lower garment and the stone fell. I could not place the stone until I put it in its proper place. The Messenger of Allah ﷺ said to me, 'Return and wear your garment and do not walk naked.".

Commentary : Modesty is the manner of Islam. Allah prescribed for His servants what preserves their modesty and covers their private parts. In this hadith, Al-Meswar ibn Makhrama narrated that while he was carrying a heavy stone, his lower garment's tie loosed so his private parts were exposed. He was unable to place the stone and tie his garment because of its heavy weight. He continued to carry it until he placed it in its proper place. When the Prophet (ﷺ) saw that, he commanded him to go back and wear his garment to cover his private parts. The Prophet (ﷺ) added, "... and do not walk naked." This is a general Islamic rule. Finally, this hadith contains the following benefits: (1) A Muslim has to cover his private parts, (2) It is forbidden for Muslims to be or walk naked in front of people except being naked in front of a woman's husband or man's wife..

342
Abdullah ibn Ga'far narrated, "The Messenger of Allah ﷺ one day made me mount behind him and confided to me something secret which I would not disclose to anybody. The thing that the Prophet ﷺ most liked to conceal himself behind while relieving himself was a hillock or a stand of date palm trees.".

Commentary : Concealing one's private parts is one of the etiquette of relieving oneself so a Muslim is required to preserve them away from people's eyes. In this hadith, Abdullah ibn Ga'far narrated that the Prophet (ﷺ) one day made him mount behind him and confided to him something secret. Ga’far was honest and would not disclose it to anybody. This indicated his perfect virtue and supreme status with the Prophet to the extent that he let him in on a secret. Afterward, Abdullah narrated, "The thing that the Prophet most liked to conceal himself behind while relieving himself was a hillock or a stand of date palm trees." It was the Arabs' custom that they relieved themselves in gardens but they later used bathrooms. Finally, this hadith confirms the importance of concealing all one's body while answering the call of nature..

343
Abu Saeed Al-Khudry narrated, "I went to Quba' with the Messenger of Allah (ﷺ) on Monday. When we reached (the habitation) of Banu Salim, the Messenger of Allah (ﷺ) stood at the door of Itban and called him loudly. So he came out dragging his lower garment. The Messenger of Allah (ﷺ) said, 'We made the man haste.' Itban said, 'O Messenger of Allah (ﷺ), if a man leaves his wife suddenly (during intercourse) without ejaculation, what is he required to do?' The Messenger of Allah (ﷺ) said, 'Washing oneself is obligatory due to ejaculation.'".

Commentary : Purity is the symbol of believers. The Prophet (ﷺ) was keen to teach his companions the matters of purification and they used to ask him about any inquiries they had. In this hadith, Abu Saeed Al-Khudry narrated that he went out with the Prophet (ﷺ) on Monday to Quba’. It is a close village located south of Media on the way of coming caravans from Mecca. When they arrived at Banu Salem, a sect of Khazraj tribe, The Prophet (ﷺ) stood at the door of Itban bin Malik Al-Ansari and called him in a loud voice. As a result, Itban came out dragging his lower garment, which is a metaphor for his rapid response to the Prophet (ﷺ). The Prophet (ﷺ) thought he made Itban haste. Itban asked the Prophet (ﷺ) about the necessity of bathing if a man left his wife suddenly during intercourse without ejaculation. The Prophet (ﷺ) confirmed that bathing is only obligatory if a man ejaculates. This rule was applied at the beginning of Islam, then abrogated by the hadith reported in the Two Sahihs that Abu Hurairah narrated that the Prophet (ﷺ) said, “When a man sits between her four parts (his wife) and has intercourse, bathing is compulsory." In Muslim’s narration, he said, "Even if he does not ejaculate.” So, bathing is obligatory for anyone who has intercourse with his wife, whether or not he ejaculates semen. It was the established rule during or after the Prophet's lifetime. Finally, this hadith confirms the legitimacy of loud calling a household to inform them of one's presence..

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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