| 2 Hadiths


Hadith
241
Abdullah ibn Amr narrated, "We returned from Mecca to Medina with the Messenger of Allah ﷺ. When we came to some water on the way, some of us were in a hurry at the time of Asr prayer and performed ablution hurriedly. When we reached them, their heels were dry and not touched by water. The Messenger of Allah ﷺ said, 'Woe to the heels because of Hell! Complete the ablution.'".

Commentary : The Prophet ﷺ used to preach and teach his companions the rules of Islam so he rebuked those not completing ablution. In this hadith, Abdullah ibn Amr narrated that while returning from Mecca to Medina with the Prophet ﷺ, they came to some water and some of them wanted to get Asr prayer before its time ended, as the narration of Bukhari showed. As a result, they hurriedly performed ablution. The Prophet's habit was to walk behind people to urge those being late, accompany the weak, and then lead them all in prayer. In this case, the above-mentioned people wanted to delay the prayer till its last time, hoping to pray with him. When he reached them, he noticed their dry heels that were not touched by the water of ablution. As a result, he rebuked them saying, "Woe to heels because of Hell," for they did not complete their ablution. Then, he commanded them to thoroughly complete their ablution. This hadith contains the following benefits: (1) It urges us to completely perform ablution and thoroughly wash all its members, (2) It warns against leaving to wash the back of the foot, and (3) It confirms that the unwashed members will be a reason for punishment..

243
Omar ibn Al-Khattab narrated that a man performed ablutions but missed to wash a spot equal to a toenail. When the Prophet ﷺ saw him, he said to him, "Go back and perform ablutions properly." He went back then prayed..

Commentary : The Prophet (ﷺ) used to check his companions' worship just like a teacher who used to check his students' progress. It was his habit to teach them his teachings and rectify their mistakes. In this hadith, Omar ibn Al-Khattab narrated that when a man performed ablution but missed washing a spot equal to a toenail (a metaphor for a small size), the Prophet (ﷺ) referred to this mistake and said, "Go back and perform ablution properly." The man completed his ablution (or repeated it as said) and prayed after the Prophet (ﷺ) accepted his ablution. Finally, this hadith contains the following benefits: (1) It illustrated how the Companions rapidly responded to implement the Prophet's commands, (2) It urges us to complete ablution and warns against neglecting to wash even a small spot of ablution parts, and (3) It clarifies how imams and scholars should teach common people the matters of Islam and rectify their mistakes..

244
Abu Hurairah narrated that the Messenger of Allah ﷺ said, "When a Muslim servant, or a believer, performs ablution and washes his face, every sin he looked at with his eyes leaves with the water (or with the last drop of water). When he washes his hands, every sin he committed with his hands leaves with the water (or with the last drop of water). When he washes his feet, every sin his feet walked to leaves with the water (or with the last drop of water) until he finally emerges cleansed of all his sins.".

Commentary : Allah blessed His servants by making the performance of acts of worship according to their conditions a reason for forgiveness. The Prophet (ﷺ) used to encourage people to perform acts of worship by mentioning their reward. His saying, "servant" was to confirm to worship Allah alone. The sentence, "or a believer" was a doubt from one of the hadith narrators. The Prophet (ﷺ) confirmed that a Muslim's previous sins, like prohibited looks, touches, and walking, committed by his eyes, hands, and feet would come out of them with water or the last drop of water during ablution. As a result, a Muslim will emerge cleansed of all his minor sins, for the major sins are only forgiven after repentance, according to the abundant proofs in the Quran and Sunnah. Finally, this hadith contains the following benefits: (1) The virtue of ablution and that it is a reason for forgiving sins, and (2) It encourages Muslims to frequently perform ablution..

245
Uthman ibn Affan (may Allah be please with him) narrated that the Prophet ﷺ said, “If anyone performs the ablutions well, his sins will come out from his body, even coming out from under his nails.”.

Commentary : Allah blessed His servants by making the performance of acts of worship according to their conditions a reason for forgiveness. The Prophet (ﷺ) used to encourage people to perform acts of worship by mentioning the rewards for them. In this hadith, the Prophet (ﷺ) told us that if a Muslim performs ablutions well with caring about its recommended acts and manners, his sins will come out from his body to the extent that they will come out from under his hands' and feet's nails. This is specific to minor sins, for the major sins require repentance. Finally, this hadith contains the following benefits: (1) It shows the virtue of ablutions, for it expiates sins, and (2) It urges us to observe the etiquette and recommended acts of ablutions..

247
Abu Huraira narrated that the Messenger of Allah ﷺ said, "My cistern is bigger than the distance between Aila and Aden. Its water is whiter than ice and sweeter than honey mixed with milk. Its cups are more than stars. Verily, I will prevent people from it just as a man prevents people's camels from his cistern." They said, "O Messenger of Allah ﷺ, will you recognize us on that day?" He said "Yes, you will have distinctive marks that nobody of other nations has. You will come to me with blazing foreheads and bright limbs due to traces of ablution.".

Commentary : Al-Kawthar river and Prophetic cistern are grants from Allah to his Prophet (ﷺ) on the Day of Resurrection out of His generosity and kindness to him and his nation. In this hadith, the Prophet (ﷺ) told us that the distance between his cistern’s two ends is bigger than that between Aila and Aden. Aila is now called Aqaba, a coastal city in Jordan, but Aden is a city in Yemen by the Indian Ocean, which confirms its vast space. Additionally, he told us that he would prevent hypocrites and apostates from it just as a man prevents people's camels from his cistern. As a result, one of his companions asked him how he would recognize them on that day. He answered that they would have distinguished marks that nobody from the previous nations had. They would have blazing foreheads and bright limbs just like horses due to traces of ablution. Finally, this hadith proves the Prophetic vast cistern and confirms the virtue of ablution..

249
Abu Hurairah narrated that Allah’s Messenger ﷺ came to the graveyard and said, “Peace be upon you, an abode of the believing people. We, if Allah wills, will join you. I wish I saw our brothers.” The companions said, “Are not we your brothers, O Messenger of Allah ﷺ?” He said, “You are my companions. Our brothers have not come yet (to this world).” They said, “O Messenger of Allah ﷺ, how do you recognize those who have not come from your nation yet?” He said, “Suppose a man has horses with white blazes on foreheads and legs beside among black horses. Does he not recognize his horses?” They said, “He will, O Messenger of Allah ﷺ.” He said, “They would come with white faces and legs owing to ablution. I would arrive at the cistern before them. Verily, some people would be driven away from my Cistern as the stray camel is driven away. I would call out, ‘Come on, come on.’ Then, it would be said (to me), ‘They changed (your guidance) after you.’ I would say, ‘Be off, be off.’”.

Commentary : Allah confirms that the believers will have characteristics that distinguish them from others in the Hereafter, by which the Prophet ﷺ will recognize them on that day. They will have blazing limbs due to the effect of ablution. In this hadith, Abu Hurairah narrated that Prophet ﷺ came to Al-Baqi cemetery, greeted his dead companions, and said, “Peace be upon you, an abode of the believing people. We, Allah willing, will join you.” They preceded the alive ones who would join them, Allah willing, when their life ended. Then, the Prophet ﷺ wished that he had seen his brothers, so his companions wondered and asked him, “Are not we your brothers?” He answered that they were his companions but his brothers had not come yet to this world. He clarified that whoever saw and believed him was one of his companions, but whoever believed him without seeing him among his nation were his brothers. They asked him how he would recognize his brothers on the Day of Resurrection among his nation although he did not see them. He answered, “Suppose a man has horses with white blazes on their foreheads and legs among black horses. Does he not recognize his horses?” This will be the Muslims’ case on that day. They will be distinguished by their white foreheads, hands, and legs owing to the ablution. The Prophet ﷺ will arrive at his cistern before them, from which he will water those coming to him from his nation. On the other hand, he mentioned that the angels would expel some Muslims from his cistern just as a camel herder expelled a camel that was not his own because it competed with his camels for food and drink. Before knowing the reason for expelling, the Prophet ﷺ will call them to come, but the angels will confirm that these people changed his guidance after his death, so he will say to them, “Be off, be off.” It is a supplication against them to be expelled from Allah’s mercy or the Prophet’s cistern. Finally, this hadith contains the following benefits: (1) It shows the legitimacy of visiting Muslims’ cemetery and clarifies the supplications that a Muslim should say in this event, (2) The Prophet’s love and longing for his followers, (3) It shows the virtue of ablution in Islam, (4) It indicates the punishment of deviation from Islam, which is a reason for being expelled from the Prophet’s cistern on the Day of Resurrection, (5) The virtue of having blazing foreheads and bright limbs due to traces of ablution on that day, (6) The legitimacy of wishing goodness for others and meeting virtuous people, and (6) The Prophet ﷺ does not know the unseen world except what Allah reveals to him..

250
Abu Hazem narrated, "I was (standing) behind Abu Huraira while he was performing ablution for prayer. He extended his hand until it went up to his armpit. I said to him, 'O Abu Huraira, what is this ablution?' He said, 'O sons of Faroukh, are you here? if I had known that you had been here, I would have never performed ablution like this. I heard my beloved one (ﷺ) say, 'The believer's adornment reaches the places where ablution reaches.'".

Commentary : Ablution and purity are among the believers' rites. Their effects will appear as lights on Muslims on the Day of Resurrection, through which the Prophet will recognize them at his basin. In this hadith, Abu Hazim Al-Ashja’i narrated that he was standing behind Abu Hurairah during his performing ablution for prayer. Abu Hurairah washed his hands and arms until he reached his armpits, hoping to wash the longest part of his arms. Abu Hazim asked him about the reason for this ablution that he had never seen anyone perform. Abu Hurairah was surprised that Abu Hazem was there and confirmed that if he had known he was seeing him, he would not have performed it this way. As for his saying "Sons of Faroukh," it meant the non-Arab. Abu Hurairah meant that a leader should take much care about his public acts, so he has to refrain from doing some acts of allowable lenience or strictness if he thinks that people may imitate him. They may follow his lenience without necessity or his strictness thinking it is an obligation. Then, Abu Hurairah clarified the reason for his way of ablution. He heard the Prophet confirm that the believer's whiteness, in Paradise, would reach the places where the ablution reached. As a result, Abu Hurairah wanted his ablution to reach the longest part of his arms. This hadith contains the following benefits: (1) It shows the believers' honor, as they will be singled out for the whiteness of faces and feet, (2) A scholar has to avoid doing some acts before the public if he fears that they do not realize what he does, (3) It shows the virtue of exaggeratedly washing the forehead and feet through washing beyond the obligatory place..

251
Abu Hurairah narrated that the Messenger of Allah ﷺ said, “Will I tell you about something for which Allah obliterates sins and elevates ranks?” They said, “Of course O Allah's Messenger!” He said, “Properly performing ablution in spite of difficulties, taking many steps to mosques, and waiting for the next prayer after observing the current one. That is the defense of the frontier.”.

Commentary : Prayer is of great prestige in Islam, for it is one of its pillars and bases. The Prophet (ﷺ) clarified that Allah boasted about His worshiping servants and those waiting for prayer's appointed times before His angels. In this sense, the Prophet (ﷺ) told his companions about three reasons for which Allah obliterated sins and elevated ranks. First: Properly washing each member during ablution despite difficulties like coldness or pain. Second: Frequently going to mosques to attend congregational prayers. Third: Waiting for the next obligatory prayer after performing the current obligatory one. Then, he explained that those sticking to these three acts were just like those defending the frontier, which was one of the greatest acts of worship in the sight of Allah. This Prophetic similarity confirmed that these acts were means to fight and block devilish whispers and one's prohibited whims. In another narration, the Prophet (ﷺ) repeated it thrice, "That is the defense of the frontier,” to confirm their great reward..

253
Shuraih said, "I asked Aisha, 'What was the first thing the Prophet ﷺ used to do when entering home?'" She replied, "He used to use siwak (tooth-stick.".

Commentary : The siwak is a means to get Allah's pleasing and purify our mouths, as the trustworthy Prophet (ﷺ) confirmed. He regularly observed this habit and verbally and practically urged his nation to keep it. In this hadith, Shuraih ibn Hane' narrated that he asked Aisha, Mother of the Believers, about the first thing that the Prophet (ﷺ) used to do at any time he entered home after greeting as known from his sunnah. She told him that the first thing was to use siwak to cleanse and purify his mouth. This was a part of his manners and caring about his wife. As a result, he was a role model that we should follow. Finally, this hadith confirmed the keenness of the companions' students to ask about the Prophet's tradition so they could follow him..

254
Abu Musa Al-Ash'ary narrated, "I came to the Prophet ﷺ while the siwak's end was on his tongue.".

Commentary : The siwak is a means to get Allah's pleasing and purify our mouths, as the trustworthy Prophet (ﷺ) confirmed. He regularly observed this habit and verbally and practically urged his nation to keep it. In this hadith, the noble companion Abu Musa Al-Ash'ary narrated that he once came to the Prophet (ﷺ) while the siwak's end on his tongue. The Prophet (ﷺ) used to use siwak in order to clean the teeth of anything stuck to them and get a nice smell. Finally, this hadith contains the following benefits: (1) It confirms how the Companions were keen to transmit and follow the Prophet's tradition, and (2) It shows the legitimacy of using the siwak in the presence of people..

256
Ibn 'Abbas narrated that he spent a night at the Prophet's house. The Prophet ﷺ got up in the last part of the night. He went out, looked towards the sky, and then recited a verse from Surat Aal-Imran, “Verily, in the creation of the heavens and the earth, and in the alternation of night and day” until he reached, “Give us salvation from the torment of the Fire.” Then, he returned to his house, used the tooth-stick, performed the ablution, prayed, and then lay down. Then, he got up again, went out, looked towards the sky, and recited this verse (mentioned above). Then, he returned, used the tooth-stick, performed the ablution, and prayed..

Commentary : The Prophet ﷺ was keen to perform the night prayer and encouraged his companions to perform it to the extent that he never missed it while being a resident or traveling. In this hadith, the great companion Abdullah ibn Abbas mentioned that he spent a night in his aunt Maimouna’s house, a wife of the Prophet ﷺ. He found that the Prophet ﷺ got up in the last part of the night, went out, looked at the sky, and recited Allah’s sayings, “Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. Those who remember Allah standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying), ‘Our Lord! You have not created (all) this without purpose, glory to You! Give us salvation from the torment of the Fire.” (Aal Imran: 190, 191) In Muslim’s narration, he said, “He recited these verses until he finished the sura.” These verses mean: Verily, the perfect creation of the heavens and the earth from nothing and the alternation of night and day have clear signs guiding those having sound minds to the Creator and His attributes. They are those remembering Allah in all of their cases whether they are standing, sitting, or lying down. They are always pondering over the creation of heavens and earth then supplicate Allah, “Our Lord! You have not created (all) this without purpose, glory to You! Give us salvation from the torment of the Fire.” Then, the Prophet ﷺ went home and used the siwak, which was a stick made of the roots of the arak tree, to clean his mouth and always smell good. Afterward, he performed ablution and night prayer then slept for a while. Later, he got up and exactly repeated what he did the first time. Finally, this hadith contains the following benefits: (1) It encourages Muslims to use siwak when waking up at night, (2) It confirms the possibility of a little kid’s (who does not reach puberty) spending the night with his female relative that he is forbidden to marry, even if her husband is present, (3) It clarifies the legitimacy of performing the night prayer, reciting the above-mentioned verses when waking up at night, and pondering over its great signs, (4) It recommends that a person looks at the sky to contemplate Allah’s wonderful creation, (5) It contains the permissibility that a person sleeps between his night prayers and repeats the Prophet’s above-mentioned deeds of using the siwak, reciting those two verses, and performing ablution..

258
Anas ibn Malek narrated, "We were given a time limit with regard to trimming the mustache, clipping the nails, plucking the armpit hairs, and shaving the pubic hairs. We were not allowed to leave that for more than forty days.".

Commentary : Islamic law collects the best of everything, so its rules are in harmony with pure human nature, including rules caring about internal and external human cleanliness. In this hadith, Anas ibn Malik narrated that the Prophet (as in Abu Dawud's and Al-Nasa’i's narration) talked about four issues that a Muslim was not allowed to leave for more than forty days. (1) Trimming the mustache: A Muslim should trim the hair growing on the upper lip. In the Two Sahihs, Ibn Omar narrated that the Prophet said, "Do the opposite of what the polytheists do. Let the beard grow long and clip the mustache." (2) Trimming the nails: This is because they contain dirties that prevent water during purification and ablution. (3) Plucking armpit hair: This is because its smell stinks due to sweat if it is uncut for a long time. Plucking is better if one bears it but removing it by any means is allowable. (4) Shaving the pubic hair: It is the hair growing around one's private parts. Finally, a Muslim is not allowed to leave them for more than forty days. However, it is better to cut them before. Adhering to these acts of cleanliness leads to protect one's body from filth and beautify its outer appearance. Thus, a Muslim combines internal and external cleanliness and purity..

261
Aisha said, "The Messenger of Allah (ﷺ) said, 'There are ten matters of pure nature: (1) Trimming the mustache, letting the beard grow, Siwak (tooth-stick), rinsing the nose (in ablution), clipping the nails, washing the knuckles, plucking the armpit hairs, shaving the pubic hairs, and washing one's private parts (after relieving oneself)." Zakareyya said that Mus'ab (hadith narrator) said, "I forgot the tenth which may have been rinsing the mouth.".

Commentary : Islamic law collects the best of everything, so its rules are in harmony with pure human nature, including rules caring about internal and external human cleanliness. In this hadith, the Prophet (ﷺ) mentioned ten matters of pure original nature with which all people were given birth. They are: (1) Trimming the mustache: A Muslim should trim the hair growing on the upper lip, as Ibn Omar narrated in the Two Sahihs that the Prophet said, "Do the opposite of what the polytheists do. Let the beard grow long and clip the mustache," (2) Letting the beard grow: It is to let the hair of chin and cheeks grow without trimming it, (3) Using siwak (tooth-stick): It is a stick cut from arak tree which is used to clean and freshen the mouth and teeth, and remove unpleasant odors, (4) Rinsing the nose: It is to sniff water into the nose then blow it out to remove any dirt or filth, (5) Trimming fingers’ and toes’ nails: It is to trim them before exceeding forty days, for they contain dirties that may harm a person, as Anas narrated in Sahih Muslim, (6) Washing the knuckles: It is to wash any dirties that they may collect, (7) Plucking the armpit hairs: Plucking is better if one bears it but if a person removes it by any means, he follows the Prophetic tradition as well, (8) Shaving the pubic hair: It is to remove the hair growing around male’s or female’s private parts, (9) Washing one's private parts after relieving himself, and (10) Rinsing the mouth: It is to cleanse one’s mouth then spit out the water, especially after eating or eating something with unpleasant smell. Moreover, Abu Hurairah narrated in the Two Sahihs that the Prophet (ﷺ) mentioned circumcision as a matter of pure human nature. It is to cut the foreskin from a baby's penis or the top of the piece of skin that looks like a rooster’s comb from a female baby’s gentile. Finally, there is no doubt that these matters are related to religious and worldly benefits, such as improving one’s appearance, cleansing the body generally and in detail, having keenness on purification, kindly keeping people away from any unpleasant smells that may harm them, and avoiding the practices of the disbelievers like Magus, Jews, and Christians..

262
Salman, the Persian, said, "The polytheists said to us, 'We see that your friend taught you how to go to the toilet.' I said, 'Yes, he forbade us from cleaning ourselves with our right hand, facing the prayer direction (during relieving ourselves), and using dung or bones for cleaning (ourselves from impurities). He also said, 'None of you should clean with less than three pebbles.'".

Commentary : The Prophet (ﷺ) was keen to teach his nation all aspects of Islam and correct the mistakes and habits they followed during the period before Islam. Thus, he taught them the etiquette of relieving oneself. The polytheists used to mock his companions and wondered, as Salman narrated, that the Prophet (ﷺ) taught his companions all Islamic matters even if how they should purify themselves after answering the call of nature. As a result, Salman proudly answered them, "Yes" and added that the Prophet (ﷺ) taught them to avoid the right hand in purifying oneself from urine or feces, due to respecting and dedicating it to honorable and noble things while dedicating the left one to remove filths and impurities. Purification is to use water or something similar to remove what comes out from one's penis, vagina, or anus. Salman added that the Prophet (ﷺ) prohibited them from facing the prayer direction while answering the call of nature. This is applied to doing so in deserts not in houses or similar close places. Abu Daoud reported that Marwan ibn Al-Asfar narrated, "I saw Ibn Omar when he making his camel kneel and facing the prayer direction. He sat down to urinate, so I asked him, "O Abu Abdurrahman, was it not forbidden?" He replied, "It is only forbidden if you do it in deserts, but there is no problem if there is something between you and the prayer direction." Salman added that the Prophet (ﷺ) and prohibited them from using dung or bones in purification. The former material is impure and the latter is the food of jinn. In Sahih Muslim, the Prophet (ﷺ) answered the Jinn when they asked him for food, "Every bone on which the name of Allah is recited is your provision. When it falls in your hand, it will be completely covered with flesh, and every dung is fodder for your animals." Salman added that the Prophet (ﷺ) prohibited them from purifying themselves (after answering the call of nature) with less than three pure and dry pebbles. A Muslim can use more than three pebbles until he makes sure he is completely purified. Finally, this hadith contains the following benefits: (1) It clarifies the Prophet's keenness to guide his nation to all useful points, even the most minute details, (2) It contains some of the etiquette that a Muslim has to follow while relieving himself, and (3) A Muslim has to be proud of Islamic teachings, especially in front of those mocking and ridiculing him..

263
Jaber ibn Abdullah narrated that the Prophet ﷺ forbade the use of bone or camels' droppings for wiping (after excretion).".

Commentary : The Prophet (ﷺ) taught his companions all the Islamic manners to the extent that he taught them the manners of entering the toilet. He detailed how they should clean themselves and the manners they should follow before and after relieving themselves. In this hadith, Jaber ibn Abdullah clarified that the Prophet (ﷺ) forbade them to cleanse themselves with animals' bones and dry droppings. In Sahih Muslim, the Prophet (ﷺ) said, "Do not cleanse yourself with them, for they are the food of your brothers (Jinn)." Cleansing is done with what is pure such as water, stones, and what is similar to them like napkins..