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Hadith
223
It was narrated from Umm Qays bint Mihsan that she brought a small son of hers, who was not yet eating solid food, to the Messenger of Allah (blessings and peace of Allah be upon him). The Messenger of Allah (blessings and peace of Allah be upon him) sat the child in his lap, and the child urinated on his garment. So he called for water and sprinkled it [on the urine], and he did not wash it..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to pay attention to matters of purification and explain the rulings thereon, which included the method of purifying the urine of nursing infants.
In this hadith, the Sahabiyyah Umm Qays bint Mihsan (may Allah be pleased with her) narrates that she brought a small son of hers to the Messenger of Allah (blessings and peace of Allah be upon him). Her describing the child as not yet eating solid food indicates that the child was still breast-feeding. It was their custom to bring their children to the Prophet (blessings and peace of Allah be upon him) so that he could pray for them and bless them. The Prophet (blessings and peace of Allah be upon him) took the child from her and sat him in his lap, and the child urinated on his garment, but he did no more than sprinkle water on the garment, and he did not wash it. This is by way of making it easy to purify garments from the urine of breast-feeding infants who are not yet eating solid food. In other reports, it is proven that he sprinkled water over the urine of a boy, but washed the urine of a girl.
This hadith highlights the good attitude of the Prophet (blessings and peace of Allah be upon him), and how he comforted and uplifted adults by honouring their children and sitting them in his lap, and so on..

226
It was narrated that Abu Wa’il said: Abu Musa al-Ash‘ari was very strict concerning urine, and he said: Among the Children of Israel, if urine got on the garments of one of them, he would cut it off. Then Hudhayfah said: I wish he would stop [being so strict]; the Messenger of Allah came to the garbage dump of some people and urinated standing..

Commentary : Islam is a religion of ease, and it made easier for the Muslims many of the rulings that had been imposed on previous nations. One example of that is how it made the matter of purification and removing impurities, if they contaminate someone, easy.
In this hadith, the Tabi‘i Abu Wa’il Shaqiq ibn Salamah narrates that Abu Musa al-Ash‘ari (may Allah be pleased with him) was very strict in taking precautions regarding urine, to the extent that it was said that he would urinate in a bottle, for fear of any of it contaminating him. He said that among the Children of Israel, if urine contaminated the garment of one of them, he would cut it off, meaning that he would cut off the part of his garment that had become contaminated with urine. Hudhayfah ibn al-Yaman (may Allah be pleased with him) said: I wish Abu Musa al-Ash‘ari would stop being so strict regarding this matter, because it is contrary to the Sunnah. The Messenger of Allah (blessings and peace of Allah be upon him) came to the garbage dump of some people, and urinated standing, and undoubtedly when one stands, there is bound to be some splashback, but he did not go to the trouble of urinating in a bottle and the like. This is by way of not causing too much hardship for people, because in principle whatever impurity (najasah) contaminates a person’s clothes or body may be purified with water, so if the Muslim pays attention to what he thinks was most likely contaminated with urine and the like, he should pour water over it where it can be seen, then it becomes pure. It was said that the Prophet (blessings and peace of Allah be upon him) urinated standing in that place because it was not possible to sit in that garbage dump, or because the impurity that would contaminate him if he sat would be greater than if he stood.
This hadith indicates that it is allowed to urinate standing if you are certain that you will not be contaminated with urine..

227
It was narrated that Asma’ said: A woman came to the Prophet (blessings and peace of Allah be upon him) and said: What do you think if one of us menstruates and the blood gets onto her garment – what should she do? He said: “Scratch it, then rub it with water and sprinkle water on it, and pray wearing it.”.

Commentary : Being clean and free of impure substances (najasah) is one of the essential conditions of prayer, and menstrual blood is impure in and of itself.
In this hadith, Asma’ bint Abi Bakr al-Siddiq (may Allah be pleased with her) narrates that a woman came to the Prophet (blessings and peace of Allah be upon him) to ask him about a garment that becomes contaminated with menstrual blood. The Prophet (blessings and peace of Allah be upon him) instructed her to scratch it, meaning that she should rub it in order to remove the impurity. That applies if the blood has dried on the garment. Then she should rub it with water, meaning that she should rub it with her fingers whilst pouring water onto it, so that the stain that the garment had absorbed will be loosened and removed. Then she should sprinkle water on it, pouring water on it little by little, until the traces of blood are removed by washing it. After cleaning the garment in this manner, it will be permissible for her to pray in it.
This hadith indicates that no specific number of times is stipulated in order to remove impurity by washing; rather what is required is simply to clean the garment. Then if any trace is left on it that is too difficult to remove, it may be overlooked. This is how Islam makes things easy for people.   .

228
It was narrated that ‘A’ishah said: Fatimah bint Abi Hubaysh came to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, I am a woman who bleeds continually and never becomes pure. Should I stop praying? The Messenger of Allah (blessings and peace of Allah be upon him) said: “No; rather that is a vein and is not menses. When the usual time of your menses comes, then stop praying, and when that time ends, wash the blood from yourself, then pray.” – He [one of the narrators] said: My father said: Then you should do wudu’ for each prayer, until that time comes again..

Commentary : The women of the Sahabah (may Allah be pleased with them), despite their shyness and modesty, would ask the Prophet (blessings and peace of Allah be upon him) about matters having to do with purification that concerned them exclusively, such as menses (hayd) and irregular bleeding (istihadah).
In this hadith, ‘A’ishah, the Mother of the Believers (may Allah be pleased with her) tells us that Fatimah bint Abi Hubaysh (may Allah be pleased with her) came to the Prophet (blessings and peace of Allah be upon him) and said: I am a woman who bleeds continually (istihadah) and I never become pure, meaning that the bleeding never stopped. Irregular bleeding (istihadah) is non-menstrual bleeding that occurs after a woman’s normal period ends. Then she asked whether that bleeding came under the same rulings as menses, meaning that she should stop praying until it ended. But the Prophet (blessings and peace of Allah be upon him) explained to her that that was irregular bleeding, and it was bleeding caused by illness, that came from the rupture of a vein in the uterus that is called al-‘adhil. It is not regarded as menstrual bleeding according to Islamic teachings, and it does not come under the same rulings as menses. So when the time of the usual monthly period comes, which is the time when a woman usually used to menstruate before she began to suffer from irregular bleeding, she should stop praying when that time begins, whether it occurs at the beginning of the month, or in the middle, or at the end. Then when the time of her normal menses ends she should wash the traces of blood from herself and start praying again. What is meant is that she should continue to refrain from prayer, fasting and other things that are forbidden whilst menstruating for what had been the duration of her regular menses before she began to suffer from irregular bleeding. Then when that time ends, and she has completed the number of days that her menses used to last, at that point she is no longer menstruating, so she should wash the site of the bleeding in order to clean it, then do a complete ghusl in order to remove impurity (hadath).
Hisham [one of the narrators] narrated from his father, ‘Urwah ibn al-Zubayr: Then she should do wudu’ for every prayer during the time of irregular bleeding, until the next menses comes.
This hadith indicates that the Sahabah used to refer to the Prophet (blessings and peace of Allah be upon him) concerning any issues that they encountered, and ask him about rulings, seeking answers concerning these matters..

231
It was narrated that ‘Amr ibn Maymun said: I asked Sulayman ibn Yasar about a garment that gets contaminated with semen. He said: ‘A’ishah said: I would wash it from the garment of the Messenger of Allah (blessings and peace of Allah be upon him), then he would go out to pray, with damp spots on the garment from its having been washed..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to take care of his body and garments by washing and cleaning them, whether that was in accordance with an Islamic ruling, or simply seeking to be clean.
In this report, ‘Amr ibn Maymun asked Sulayman ibn Yasaar about the ruling on a garment if it becomes contaminated with semen, which is the liquid that is emitted from a man’s penis when having intercourse or a wet dream; it is a thick, white substance. He replied by quoting what ‘A’ishah (may Allah be pleased with her), the wife of the Prophet (blessings and peace of Allah be upon him) had narrated, that she used to wash the semen from the garment of the Messenger of Allah (blessings and peace of Allah be upon him), and she did not wash the entire garment. Then he would go out of her apartment to pray in the mosque, with damp spots on his garment, and he would pray wearing it. This indicates that a garment may be purified by washing away the semen. This washing applies if the semen is still wet. If it has dried, it may be scratched off the garment, as is mentioned in the report narrated by Muslim: I used to scratch it off the garment of the Messenger of Allah (blessings and peace of Allah be upon him)..

237
It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Every wound that a Muslim sustains in Allah’s cause will appear on the Day of Resurrection as it was at the time when he was stabbed; it will be flowing with blood, the colour of which will be the colour of blood, but its fragrance will be the fragrance of musk.”.

Commentary : Martyrdom in Allah’s cause is a great virtue, and the martyrs have a high status before Allah (may He be glorified). This hadith highlights some of the virtues of those who are martyred in Allah’s cause; in it the Prophet (blessings and peace of Allah be upon him) states that every wound that a Muslim sustains when fighting in Allah’s cause will appear on the Day of Resurrection as it was in this world when he was stabbed, flowing with blood. But even though its colour will be the colour of blood, its fragrance will be perfume, like the fragrance of musk. It was said that the wisdom behind the blood appearing on the Day of Resurrection as it was [when he was stabbed in this world] is that it will testify to the virtue of the individual and will testify against the one who killed him. The benefit of its fragrance is that this fragrance will spread in the place of standing, also to highlight the virtue of the person. Hence it is not prescribed to wash the bodies of martyrs who die in battle..

239
It was narrated from Abu Hurayrah from the Prophet (blessings and peace of Allah be upon him) that he said: “No one of you should urinate into standing water that does not flow, then wash himself with it.”.

Commentary : Islam is a religion of purity and cleanliness, and it guides the Muslim to that which will preserve his cleanliness. One of the most important means of achieving cleanliness is water, so Islam instructs us to protect it and not let it be contaminated with impurities, or to throw filthy things into it.
In this hadith, the Prophet (blessings and peace of Allah be upon him) forbids urinating into standing water, which is stagnant water that does not flow and is not renewed, and then washing oneself with it. This prohibition is so that this action will not lead to the water becoming impure or being spoiled so that people find it off-putting. Moreover, such water is not fit to be used for washing oneself.
In a report narrated by Muslim, there is an explanation of how to wash oneself with standing water. In that report it says: he should scoop the water out from it, meaning that he should take water from that pond or pool, then wash himself away from it. This also comes under the heading of protecting clean and pure water that is fit to be used, because the Muslim is enjoined to protect and preserve all kinds of water, whether flowing or stagnant. The emphasis is on being careful to preserve stagnant water because it is not renewed, and it is more likely to change or become spoiled if something is thrown into it, let alone if what is thrown into it is something impure (najis), such as urine and the like. .

241
It was narrated that Anas ibn Malik said: The Prophet (blessings and peace of Allah be upon him) spat into his garment..

Commentary : The lives of the Prophet (blessings and peace of Allah be upon him) and of his companions (may Allah be pleased with them) were not lives of ease and luxury; rather hardship and roughness were the hallmarks of the lives of the Prophet (blessings and peace of Allah be upon him) and his companions. Hence there was no sign of luxury in his life, and instead of handkerchiefs, they would use the edge of their garments. In this hadith, Anas (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) spat into his garment. Spitting refers to expelling saliva or mucus from the mouth by blowing it out. It may be understood that this happened during the prayer, because the Muslim is required to respect the qiblah and the mosque, and he is enjoined to bury his phlegm if he has no choice but to spit it out [whilst praying], as is proven in various reports.
This hadith indicates that spittle and phlegm are pure (tahir)..

243
It was narrated from Abu Hazim that he heard Sahl ibn Sa‘d as-Sa‘idi when the people asked him, and there was no one between me and him: With what were the wounds of the Prophet (blessings and peace of Allah be upon him) treated? He said: There is no one left who knows more about that than me. ‘Ali brought his shield, in which there was water, and Fatimah washed the blood from his face, then a small reed mat was taken and burned, and applied to his wounds..

Commentary : The Prophet (blessings and peace of Allah be upon him) was injured during the battle of Uhud; he received cuts to his head and face. In this hadith, the Tabi‘i Abu Hazim Salamah ibn Dinar al-Madini narrates that Sahl ibn Sa‘d as-Sa‘idi (may Allah be pleased with him) was asked how the Prophet (blessings and peace of Allah be upon him) was treated for the injuries that he had sustained on the day of Uhud. He replied: There is no one left who knows more about that than me. That was because he was the last of the Sahabah to die in Madinah; he died in 91 AH at the age of one hundred years. He narrated that ‘Ali ibn Abi Talib (may Allah be pleased with him) brought water in his shield, which is a piece of personal armour that is used to protect a fighter from being struck by arrows and swords. Fatimah (may Allah be pleased with her) washed the blood from the wounds, and when she saw that the bleeding would not stop, she burned a small reed mat, then took the ashes and put them on the wound in order to stop the bleeding.
This hadith indicates that trials and calamities befell the Prophets (blessings and peace of Allah be upon them) so that they might attain immense reward, so that their nations and others would know what befell them and thus follow their example, and so that they might know that they were human beings who experienced what other humans experience.
It indicates that a woman may interact with her father and mahrams, show kindness to them and treat them when they are sick or injured.
It indicates that it is valid to seek medical treatment.
It indicates that one who has no knowledge may ask one who does have knowledge about something that he does not know..

244
It was narrated that Abu Musa al-Ash‘ari said: I came to the Prophet (blessings and peace of Allah be upon him) and I found him cleaning his teeth with a siwak that he had in his hand, saying, “Agh, agh” with the siwak in his mouth, as if he was retching..

Commentary : The siwak is a stick cut from the arak tree. It is used to clean the mouth and teeth, to perfume the mouth and to remove bad smells. It is a confirmed Sunnah of the Prophet (blessings and peace of Allah be upon him), and he would enjoin people to use it. It is cleansing for the mouth and pleasing to the Lord, as the Prophet (blessings and peace of Allah be upon him) said.
This hadith highlights how extensively the Prophet (blessings and peace of Allah be upon him) would clean his mouth with the siwak, as Abu Musa al-Ash‘ari (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) was cleaning his teeth with a siwak, reaching to the furthest part of the throat, to the extent that he made a sound as if he were going to vomit, saying “Agh, agh.” This is describing the sound made when he using the siwak, because of how extensively he was cleaning his teeth and mouth with it.
This hadith highlights the virtue and importance of the siwak..

245
It was narrated that Hudhayfah said: When the Prophet (blessings and peace of Allah be upon him) got up to pray at night, he would clean his mouth with a siwak..

Commentary : The siwak is a stick cut from the arak tree. It is used to clean the mouth and teeth, to perfume the mouth and to remove bad smells. It is one of the most emphatically confirmed Sunnahs of the Prophet (blessings and peace of Allah be upon him), as he often cleaned his teeth with a siwak and enjoined others to do likewise. It is more important to use it at some times than others, such as what is mentioned in this hadith, which speaks of offering voluntary prayers at night (qiyam al-layl). Hudhayfah ibn al-Yaman (may Allah be pleased with him) narrated that when the Prophet (blessings and peace of Allah be upon him) wanted to get up to pray qiyam al-layl and tahajjud, he would clean his mouth with the siwak, meaning that he would pass it over his teeth and rub them with it. He did that to take away any bad smell, so that he could recite Qur’an and offer du‘a’ in his prayer.
This hadith highlights the virtue and importance of the siwak..

246
It was narrated from Ibn ‘Umar that the Prophet (blessings and peace of Allah be upon him) said: “I saw myself [in a dream] cleaning my teeth with a siwak. Then two men came to me, one of whom was older than the other, and I gave the siwak to the younger one, but it was said to me: Give it to the older one, so I gave it to the older of the two.”.

Commentary : The dreams of the Prophets are true. In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) saw in a dream that he was cleaning his teeth with a siwak, which is a stick cut from the arak tree. It is used to clean the mouth and teeth, to perfume the mouth and to remove bad smells. Then two men came to him, one of whom was older than the other, and the Prophet (blessings and peace of Allah be upon him) gave the siwak to the younger of them. Then it was said to him: Give it to the older one, meaning: give precedence to the older one. The one who told the Prophet (blessings and peace of Allah be upon him) to give it to the older one was Jibril (peace be upon him). So the Prophet (blessings and peace of Allah be upon him) gave it to the older one.
This hadith indicates that proper etiquette is to give precedence in a gathering to one who is older over one who is younger. This is the Sunnah when saying salaam and greeting people, when offering drinks and perfume, and other matters.
It highlights the virtue and importance of the siwak..

247
It was narrated that al-Bara’ ibn ‘Azib said: The Prophet (blessings and peace of Allah be upon him) said: “When you go to your bed, do wudoo’ as for prayer, then lie down on your right side and say: Allahumma aslamtu wajhi ilayka wa fawwadtu amri ilayka wa alja’tu zahri ilayka raghbatan wa rahbatan ilayka, la malja’a wa laa manjaa minka illa ilayka. Allahumma amantu bi kitabika alladhi anzalta wa bi nabiyyika alladhi arsalta (O Allah I submit my face to You, and I entrust my affairs to You, and I seek Your protection, in hope and in fear of You. Indeed there is no refuge nor safe haven from You except with You. O Allah, I believe in Your Book which You have revealed and in Your Prophet whom You have sent).
Then if you die during the night, you will have died in a state of fitrah (sound human nature). Make these the last words that you speak.”
He said: I repeated it back to the Prophet (peace and blessings of Allah be upon him), and when I reached the words. “Allahumma amantu bi kitabika allahi anzalta (O Allah, I believe in Your Book which You have revealed),” I said: “Wa rasulika (And Your Messenger).” He said: “No. Wa nabiyyika alladhi arsalta (and Your Prophet whom You sent).”
.

Commentary : This hadith highlights the etiquette of going to sleep, and what is to be said when laying down in one’s bed, as al-Bara’ ibn ‘Azib (may Allah be pleased with him) tells us that the Prophet (blessings and peace of Allah be upon him) said to him: “When you go to your bed”, meaning: when you want to go to sleep, then do wudu’ properly before you go to bed, as if you were doing wudu’ for prayer. Then lie down on your right side, because it is more effective in giving you energy and making you content with a little sleep, and it is more effective in helping you to wake up at the end of the night, and is more beneficial for the heart. Then say: “O Allah I submit my face to You” meaning: I submit my soul to You when going to sleep, and entrust it to You for safekeeping.
“and I entrust my affairs to You”, so I put my trust in You in all my affairs, hoping that You will suffice me in all things, and protect me from all ills.
“and I rely totally on You”, seeking Your protection and turning to You, so that You will keep me under Your watchful eye that never sleeps. Saying “and I seek Your protection” after “and I entrust my affairs to You” indicates that after entrusting to Allah his affairs that he needs to be in order and that are essential to his well-being, he turns to Allah for protection from that which could cause him harm and damage from various causes, both internal and external.
And I only do that “in hope” that is, hoping for Your mercy, “ and in fear of You” that is, fearing You and Your punishment, for there is no escape from You except to You, and no protection from Your punishment except by turning to Your pardon and forgiveness, O Most Merciful of those who show mercy.
“I believe in Your Book which You have revealed” namely the Qur’an, and I believe “in Your Prophet whom You have sent”, namely Muhammad (blessings and peace of Allah be upon him).
Then the Prophet (blessings and peace of Allah be upon him) told him of the reward for the one who does that, which is that the one who dies that night in that state, will have died adhering to the religion of Islam and to the Sunnah of the best of mankind.
Because al-Bara’ was so keen to memorize this du‘a’, he repeated it back to the Messenger of Allah (blessings and peace of Allah be upon him), but he said “Rasulika (Your Messenger)” instead of “Nabiyyika (Your Prophet)”, so the Messenger of Allah (blessings and peace of Allah be upon him) corrected him. The reason why he corrected him was that he wanted it to refer to both positions, being a Prophet and being a Messenger, and to refer to both blessings. And it was said that that was so as to avoid any ambiguity, because the word rasul (messenger) could also include Jibril (peace be upon him) and others. And it was said that this is dhikr and du‘a’, so it should be limited to the exact wording that was narrated, because of the possibility that there might be something special about these exact words that is not applicable to other words.
This hadith highlights how greatly the Prophet (blessings and peace of Allah be upon him) cared for his ummah in this world and the hereafter, and how he wanted them to die in a state of obedience and closeness to Allah (may He be glorified and exalted).
It encourages us to do wudu’ and offer du‘a’ before going to sleep, so that the last thing the Muslim does is remembering Allah (may He be exalted). .

248
It was narrated from ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him) that when the Prophet (blessings and peace of Allah be upon him) did ghusl to cleanse himself from janabah, he would start by washing his hands, then he would do wudu’ as for prayer, then he would put his fingers in the water [that he had poured on his head] to make the water to reach the roots of his hair. Then he would pour water over his head three times, using both hands, then pour water over his entire body..

Commentary : The Prophet (blessings and peace of Allah be upon him) loved to be in a state of purity and to keep himself clean all the time. He often taught his companions how to purify themselves and what purification was.
In this hadith, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) tells us that when the Prophet (blessings and peace of Allah be upon him) wanted to purify himself and do ghusl to cleanse himself from janabah – the word janabah refers to anyone who emits maniy (semen) or has intercourse; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself – he would begin by washing his hands, before putting them into the water, by pouring water over them and washing them first. Then after that, he would do wudu’ as if for prayer, a complete wudu’. Then after that he would put his fingers in the water [that he had poured on his head] to make the water reach the scalp. Then he would pour a handful of water over his head three times. Then after that he would pour water over his entire body, making it reach all of his skin.
This hadith highlights the practice of the Prophet (blessings and peace of Allah be upon him) with regard to doing ghusl to cleanse himself from janabah.
It highlights the fact that purification and cleanliness are characteristics of Islam and the Muslims.
It indicates that a little water is sufficient to do ghusl to cleanse oneself from janabah..

251
It was narrated that Abu Salamah said: A’ishah’s brother and I went to visit ‘A’ishah, and her brother asked her about the ghusl of the Prophet (blessings and peace of Allah be upon him). She called for a vessel that was approximately the size of a sa‘ and did ghusl, pouring water over her head. Between us and her there was a screen. Yazid ibn Harun, Bahz and al-Jadiy narrated from Shu‘bah that it was the size of a sa‘..

Commentary : In this hadith, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) describes how the Prophet (blessings and peace of Allah be upon him) did ghusl. What is meant by ghusl is that which removes the janabah (state of impurity) that results from emitting maniy (semen) or having intercourse. The Prophet (blessings and peace of Allah be upon him) did ghusl with an amount of water that would fill a vessel that holds a sa‘. The sa‘ is a unit of measurement equivalent to four mudds or eight ratls. There is a difference of opinion regarding the equivalent to the ratl in terms of modern units of measurement. It is said that the ratl is equivalent to approximately 380 grams, or less than half a litre; or it is said that it is equivalent to 538 grams, or more than half a litre.
Then Abu Salamah ibn ‘Abdul Rahman ibn ‘Awf said that ‘A’ishah (may Allah be pleased with her) explained to him and her brother, ‘Abdul Rahman ibn Abi Bakr al-Siddiq – or it was said that it was ‘Abdullah ibn Yazid, her foster-brother – in practical terms how the Prophet (blessings and peace of Allah be upon him) did ghusl with this amount of water. She called for a vessel the size of a sa‘, and did ghusl from it.
There was a screen between her and them, hence they did not see anything but the pouring of water on her head. Abu Salamah was the son of ‘A’ishah’s foster sister; he had been breast-fed by Umm Kalthum, the daughter of Abu Bakr. So the two men present were her mahrams. Hence they saw nothing of her ghusl except the pouring of water onto her head, for that is what is permissible for a man to see of the woman who is his mahram. Were it not that they saw that, there would have been no point in calling for water to be brought and purifying herself in their presence, because if she did all of that behind a screen, where they could not see her at all, it would have been sufficient for her to teach them in words only. She only put the screen to cover the lower part of her body, and what it is not permissible for a mahram to look at..

344
Yazid in Abdullah ibn Ash-Shekhir said, "The Messenger of Allah (ﷺ) used to abrogate some of his sayings by others, just as the Quran abrogates its verses by others.".

Commentary : Islamic legislation is always in harmony with the nation, especially those who lived and grew up during the pre-Islam period. Out of establishing the principle of graduation, it sometimes abrogates some established rules. In this hadith, Abdullah ibn Ash-Shekhir, one of Basra scholars, confirmed this principle with relating to the Prophet's Sunnah. It was legislated at the beginning that ablution was sufficient for a Muslim who had intercourse with his wife without ejaculation, as in the two Sahihs that Ubayy ibn Ka’b said, "I asked the Messenger of Allah (ﷺ) about a man who had intercourse with his wife but left her before orgasm. He said, 'He should wash what he had (on his body) from his wife (her discharge), perform ablution, and offer prayer.'" Later, it was abrogated and established that bathing is obligatory after intercourse, whether or not, a person ejaculates. The Prophet (ﷺ) said, "If he sits between her four limbs, bathing is obligatory.” (Bukhari & Muslim) As for the Quran, it was, at the beginning, established that a woman is confined to her home as a punishment if she commits adultery. Allah, the Almighty, says, "And those of your women who commit illegal sexual intercourse, take the evidence of four witnesses from amongst you against them; and if they testify, confine them (i.e. women) to houses until death comes to them or Allah ordains for them some (other) way." (An-Nisa) It was later abrogated by the verse, "The fornicatress and the fornicator, flog each of them with a hundred stripes." (An-Nur: 2) Also, the Prophet (ﷺ) clarified this rule and said, "Learn from me. Allah has ordained for them another way. A virgin is punished with one hundred lashes and exiled for one year. A Thayyib (divorcee or widow) is punished with one hundred lashes and stoning.” (Narrated by Muslim) Finally, this hadith shows the interest of the Companions' students to study the Prophetic Sunnah, including the cases of abrogation..

349
Abu Musa said, “Some of Al-Ansar (Helpers) and some of Muhajeroun (Immigrants) had different opinions about bathing after intercourse. The Ansar said, ‘It was only obligatory due to ejaculation,’ but the Muhajeroun said, ‘It was obligatory after intercourse (whether or not he ejaculated).’” Abu Musa said to them, “I will provide you with the solution. I got up and asked Aisha to come in and I was given permission. I said to her, ‘O Mother, or Mother of the Believers, I want to ask you about something but I feel shy.’ She said, ‘Do not feel shy of asking me about something which you can ask your mother who gave you birth, for I am too your mother.’ I asked her, ‘What makes bathing obligatory?’ She replied, ‘You have asked the well-informed one! The Messenger of Allah (ﷺ) said, ‘If he sits between her four limbs (the woman) and the circumcision touches the circumcision, bathing is obligatory.’”.

Commentary : In this hadith, Abu Musa Al-Ash’ary said that some of Al-Ansar and some of Muhajeroun discussed the matter of bathing after intercourse. The Ansar confirmed that it was only obligatory due to ejaculation while the Muhajeroun confirmed that it was obligatory after intercourse, whether or not, he ejaculated. Abu Musa promised to provide them with the right solution. He went to Aisha, the Mother of the believers, passionately addressed her by her nickname of maternity, and modestly asked her about her opinion. She answered, "Do not feel shy of asking me about something which you can ask your mother who gave you birth, for I am too your mother," for Allah said in the Quran, "The Prophet is closer to the believers than their own selves, and his wives are their (believers’) mothers.” (Al-Ahzab: 6). When he asked her about what made bathing obligatory, she answered, "You have asked the well-informed one." She narrated that the Prophet (ﷺ) said, "If he sits between her four limbs (the woman) and the circumcision touches the circumcision, bathing is obligatory." He means that if a man sits between his wife's hands and legs and his penis penetrates her vagina, bathing is obligatory for both, whether or not, he ejaculates, as in Sahih Muslim that Abu Hurairah narrated that the Prophet (ﷺ) added, "Even if he does not ejaculate.” Finally, this hadith contains the following benefits: (1) It clarifies how the Companions are keen on discussing and learning to get the truth, (2) It shows their morals and appreciation of Aisha’s position and knowledge, for they were keen on learning from her, and (3) It confirms the obligation of bathing when a man's and woman's circumcisions touch..

350
Aisha, the Prophet's wife, narrated, "A man asked the Messenger of Allah ﷺ about one who has sexual intercourse with his wife but does not ejaculate due to listlessness. Is bathing obligatory for him?" He answered while Aisha was sitting by him, "I and she do it and then take a bath.".

Commentary : Purity is believers' symbol so the Prophet (ﷺ) used to teach his companions the rules of purification and they used to ask him about anything they did not understand. In this hadith, Aisha narrated that a man asked the Prophet (ﷺ) about the Islamic point of view if a man had intercourse with his wife but he did not ejaculate due to listlessness. The Prophet (ﷺ) answered him while his wife Aisha was sitting, “I and she are doing so then we take a bath." He wanted to clarify that bathing was obligatory after intercourse even if there was no ejaculation. In the two Sahihs, Abu Hurairah narrated that the Prophet (ﷺ) said, "If he sits between her four limbs and the circumcision touches the circumcision, bathing is obligatory.” In Muslim's narration, he added, "Even if he does not ejaculate.".

352
Abdullah ibn Ibrahim ibn Qarez narrated that he found Abu Hurairah performing ablution above the mosque and saying, "I am performing ablution, for I ate pieces of cheese. I heard the Messenger of Allah ﷺ saying, 'Perform ablution due to eating something cooked by fire.'".

Commentary : Islam legislates rules that suit the Muslim nation so it may gradually legislate some rules or even abrogate them later. The above-mentioned concept is one of the goals of abrogation in Islam. In this hadith, Abu Hurairah said that he once performed ablution because he ate pieces of cheese that were cooked by fire, for he heard the Prophet saying, “Perform ablution due to eating something cooked by fire." The Prophetic command to perform ablution due to eating something cooked by fire was later abrogated. Imam Abu Daoud reported that Jaber ibn Abdullah said, “The last of the two matters that the Messenger of Allah (ﷺ) used to do was to leave off ablution due to eating something cooked by fire." In the two Sahihs, Abdullah ibn Abbas narrated that the Prophet (ﷺ) ate meat and then prayed without performing ablution or touching water. Finally, this hadith confirms that a scholar should explain the reason for his actions if he thinks that people may blame him..

353
Saeed ibn Khaled ibn Amr ibn Uthman reported that he asked Urwa ibn Az-Zubeir about performing ablution due to eating what was cooked by fire. Urwa answered, "I heard Aisha, the Prophet's wife, said, 'The Messenger of Allah ﷺ said, 'Perform ablution due to eating what is cooked by fire.'".

Commentary : The Prophet (ﷺ) was keen to teach his companions the invalidators of ablution, especially things that may have produced unpleasant smell such as foods cooked by fire. It may be fragrant or rich. As a result, a Muslim may need to perform ablution accordingly. In this hadith, Saeed ibn Khaled ibn Amr ibn Uthman asked Urwa ibn Az-Zubeir about performing ablution due to eating what was cooked by fire. Urwa answered, "I heard Aisha, the Prophet's wife, said, 'The Messenger of Allah (ﷺ) said, 'Perform ablution due to eating what is cooked by fire.'" This hadith may mean either: (1) To perform Ablution after eating something cooked by fire, or (2) To wash our mouths and hands after eating something cooked by fire. There are other Prophetic hadiths that confirmed that there was no need to perform ablution after eating something cooked by fire. In the two Sahih books, Ibn Abbas narrated that the Prophet (ﷺ) ate a sheep's shoulder then prayed without repeating his ablution. In Sunan Abu Dawud and Sunan An-Nasa'i, Jaber said, "The last of the two matters that the Messenger of Allah (ﷺ) used to do was to leave off ablution due to eating something cooked by fire." Additionally, it was authentically narrated that the Prophet's command was abrogated and his last teaching before his death in this case was to leave off ablution due to eating something cooked by fire..

357
Abu Rafe', the Prophet's servant, said, "I testify that I used to roast the goat's abdomen for the Messenger of Allah ﷺ then he prayed without repeating his ablutions.".

Commentary : The Islamic legislation is always in harmony with the Islamic nation. To establish this principle, Islamic law was graduating in some aspects till it confirmed the last legislations. As a result, some Islamic established aspects were abrogated by either Quranic verses or Prophetic statements. In this hadith, Abu Rafe', the Prophet's servant, narrated that he used to roast the goat's abdomen, including liver, spleen, heart, and Intestines for the Prophet (ﷺ) then the Prophet (ﷺ) prayed without repeating his ablution. This confirmed that a Muslim is not required to perform or repeat his ablution after eating something cooked by fire. As for the other hadith that commanded Muslims to perform or repeat ablution after eating something cooked by fire, it was abrogated by this hadith narrated by Abu Rafe'. In Sunan Abu Daoud and Sunan An-Nasa’i, Jaber ibn Abdullah narrated, "The last of the two matters that the Messenger of Allah (ﷺ) used to do was to leave off ablution due to eating something cooked by fire." Finally, this hadith refers that Islamic law always makes it easy for people about the aspect of performing ablution after eating..

359
Ibn Abbas narrated that the Messenger of Allah ﷺ dressed and went out for prayer. Afterward, he was given bread and meat as a gift. He took three morsels then led people in prayer, without touching water." In another narration, Abdullah ibn Abbas saw Prophet did that and said, "... then pray" not "led people in prayer.".

Commentary : Purity is believers’ symbol that Islam encourages. As a result, the Prophet (ﷺ) used to teach his companions the rules of purification, especially when ablution is obligatory, recommended, or even unnecessary. In this hadith, Abdullah ibn Abbas narrated that one day the Prophet (ﷺ) dressed and then went out to pray in his mosque. Afterward, he was given bread and meat as a gift, which were cooked by fire. He took three morsels and then led people in prayer, without touching water. This indicates that it is not obligatory to perform ablution due to eating something cooked by fire. This hadith and others abrogate the hadiths that mentioned the command to perform ablution due to eating something cooked by fire. Abu Daoud and An-Nasa'i reported that Jaber ibn Abdullah said, "The last of the two matters that the Messenger of Allah (ﷺ) used to do was to leave off ablution due to eating something cooked by fire.” The hadith of Abdullah ibn Abbas contains the following benefits: (1) The Prophet's acceptance of gifts to make its owner happy, and (2) Islamic law's ease of the matters of purification after eating..

360
Jaber ibn Samura reported that a man asked the Messenger of Allah ﷺ, "Should I perform ablution due to eating sheep's flesh?" The Messenger of Allah ﷺ answered, "Perform ablution if you wish, and if you wish, do not perform it." The man asked, "Should I perform ablution due to eating camel's flesh?" The Messenger of Allah ﷺ answered, "Yes, perform ablution due to eating camel's flesh." He (again) asked, "May I pray in the sheepfolds?" The Messenger of Allah ﷺ answered, "Yes." Then he asked, "May I pray where camels lie down?" The Messenger of Allah ﷺ answered, "No.".

Commentary : Purity and prayer are believers' symbols, so Islam encourages Muslims to perform acts of worship in appropriate places and times, which the Prophet used to teach his companions. In this hadith, Jaber ibn Samura narrated that a man asked the Prophet about: (1) Performing ablution due to eating sheep’s meat, and (2) Praying in sheepfolds. The Prophet answered that it is optional to perform ablution and confirmed that it is permissible to pray in sheep's shelters. Imam Abu Daoud narrated in his Sunan that the Prophet "was asked about praying in sheepfolds, so he answered, 'Pray in them, for it has a blessing.'" Sheep are calm animals with kindness and little movements. The same man also asked the Prophet about: (1) Performing ablution due to eating its meat, and (2) Praying in camel's folds. The Prophet replied that it was necessary for a Muslim to perform ablution due to eating camel's meat. Also, he forbade us from praying in their folds. As for the cause of this prohibition, scholars mentioned the following potential reasons: (1) A camel sometimes has a sudden strong behavior so it may hurt, confuse, or interrupt the praying one, so he is being afraid that it may trample and kill him, and (2) Camels' folds are full of filths and contain deeply terrible smell. Imam Abu Daoud narrated in his Sunan that the Prophet said, "Do not pray in camels' folds, for they are the places of devils." So, devils are whispering to the praying ones in these folds. Anyway, a Muslim should avoid praying in these folds whether or not he knows the reason for this prohibition..

366
Abulkhair said, "I saw Ibn Wa'la As-Saba'i wearing fur and touched it. He said, 'Why did you touch it? I asked Ibn 'Abbas, 'We live in the western regions with Berbers and Magus who bring with them rams they slaughtered, but we do not eat what they slaughtered. Also, they bring waterskin full of fat.' Thereupon Ibn 'Abbas said, 'We asked the Messenger of Allah (ﷺ) about that so he said, 'Tanning makes it pure.'".

Commentary : Allah, the Almighty, forbade Muslims to eat dead animals, but He allowed to use their skins if they were purified by tanning. In this hadith, AbulKhair Marthad ibn Abdullah Al-Yazany saw Abderrhman ibn Wa`la As-Saba'i wearing fur, which is like a robe padded with animal skin, so he touched and wondered about it. He thought it was forbidden. Ibn Wa`la got the point and told him that he related the whole story to Abdullah ibn Abbas. He said that he lived in the western regions with Barbarians, who were like Bedouins in cruelty and harshness, and Magus, Fire worshippers. They brought rams they slaughtered in a way that contradicted the Islamic way, but Abderrahman did not eat them, for they were not among the People of the Book whose sacrifices were permissible in Islam. They also brought waterskin full of fat and melted tallow. They were vessels made of skins of the slaughtered animals. He wanted to ask Abdullah ibn Abbas about the Islamic perspective on: (1) The skins made of dead animals, (2) The skin on which the name of Allah was not mentioned, or (3) The skin whose animal was slaughtered by someone who did not mention the name of Allah upon it. He wanted to ask him if it was permissible to use it for drinking or putting meat fat. Ibn Abbas confirmed that the Companions asked the Prophet (ﷺ) about that who told them that the skin of a dead animal was purified by tanning. Tanning is to remove anything after the skinning process so it does not contradict salt or preservatives. Afterward, it is permissible to eat, drink, and use it in all allowable ways. Finally, this hadith contains the following benefits: (1) It confirms the permissibility to use the skin of a dead animal, and (2) It clarifies how the Islamic legislation makes it easier for people to benefit from their properties..

370
Abdullah ibn Omar narrated that a man passed by and greeted the Messenger of Allah ﷺ while he was urinating, but the Prophet ﷺ did not respond to his salutation.".

Commentary : Since returning one’s greeting involves mentioning Allah, this mentioning has to be voided while answering the call of nature. Abdullah ibn Omar narrated that a man passed by and greeted the Prophet (ﷺ) while he was urinating, but the Prophet (ﷺ) did not return his greeting. It was as if he disliked mentioning Allah in that state of exposed private parts and lack of purity. In Sunan Abu Daoud, Al-Muhajer ibn Qunfudh narrated, "He came to the Prophet (ﷺ) while he was urinating. He greeted him but the Prophet did not return his greeting until he performed ablution. He then apologized to him and said, "I disliked mentioning Allah, the Almighty, except in the state of purification." This is evidence that the word "salam" (peace) that people use in greeting one another is one of Allah's names. Finally, this hadith contains the following benefits: (1) It urges Muslims to maintain their purity while mentioning Allah which has a high virtue, and (2) It confirms that it is better to refrain from mentioning Allah while being in inappropriate states like urinating and the like..

373
Aisha, Mother of the Believers, said, "The Prophet ﷺ used to remember Allah in all of his affairs.".

Commentary : Allah said, "O you who have believed, remember Allah with much remembrance." (Al-Ahzab: 41) Remembering Allah may be with one's heart or tongue. The Prophet (ﷺ) had an abundant share of these two types. He used to frequently remember Allah more than anyone else. In this hadith, Aisha, the Mother of the Believers, narrated that the Prophet (ﷺ) used to remember Allah in all his affairs, except during cases in which a Muslim was forbidden from remembering Him as during intercourse, answering the call of nature, etc. He was deeply keen to remember, glorify, and praise Allah. He taught us the best formulas that had great rewards whether or not they were confined to specific times or numbers. Her words, "in all of his affairs" confirmed that remembering Allah was not confined to a specific form as in prayer, circumambulation, or reciting the Quran, for which a Muslim should perform ablution ahead. She meant that he used to remember Allah, the Almighty, whether or not he performed ablution or bathing after intercourse, whether he was standing, sitting, lying down, or walking..

374
Ibn Abbas narrated, "We were with the Messenger of Allah ﷺ and he had come out of the privy (answering the call of nature). Food was presented to him. It was said to him (by the Companions around him), 'Will not you perform ablution?' Upon this, he said, 'Why? Will I pray so I have to perform ablution?.

Commentary : Ablution is a prerequisite to the validity of prayer. A prayer is not accepted without ablution. However, performing ablution after relieving oneself is recommended. The Prophet (ﷺ) used to teach his nation the obligatory and recommended acts and did not always command them to perform recommended acts, but he may have sometimes abandoned them to confirm that it is legitimate to abandon them. In the past, people originally used to call the safe and spacious place in deserts in which they relieved themselves "gha'et." Afterward, they used this word to refer to excrement, for they hated to call it by its real name. In this hadith, Abdullah ibn Abbas narrated that when the Prophet (ﷺ) began to eat from a food provided to him after he came back from privy, his companions reminded him that he did not perform ablution after relieving himself. He answered in denial, “Why? Will I pray so I have to perform ablution?" He confirmed that it was not obligatory for a person to perform ablution after answering the call of nature. Finally, this hadith shows that it is only Islamic law that clarifies the cases in which the ablution is invalid or obligatory..

376
Anas ibn Malek said, "The Prophet's companions used to doze off then offer prayer without repeating ablutions.".

Commentary : Ablution is a prerequisite to prayer, so it is not accepted without ablution. Therefore, Islamic law detailed the matters invalidating ablution. This hadith indicates the lawfulness of sleeping before prayer as long as one keeps his state of ablution. Anas ibn Malik said, "The Prophet's companions (ﷺ) used to doze off then offer prayer without repeating ablution." They used to do so in the presence of the Prophet (ﷺ) who did not decline their behavior. In a narration of Abu Daoud, Anas said, "until their heads lowered down." This means that their heads lowered down due to dozing while they were waiting for prayer. His saying, "... without repeating ablution." is a confirmation that they did not repeat their ablution, for while they were dozing, they were aware of what was around them. They did not sleep deeply, which invalidates ablution, unlike the heavy sleeping that, of course, invalidates ablution due to the lack of awareness..

379
Abu Mahthourah narrated that the Prophet ﷺ taught him this call to prayer, "Allah is the Greatest, Allah is the Greatest. I testify that there is no god but Allah, I testify that there is no god but Allah. I testify that Muhammad is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah." Then, he should repeat, "I testify that there is no god but Allah, I testify that there is no god but Allah. I testify that Muhammad is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah. Come to the prayer (twice). Come to success (twice)." Ishaq added, "Allah is the Greatest, Allah is the Greatest. There is no god but Allah.".

Commentary : The azan is to inform people about prayer time. Its words combine the Islamic doctrine of monotheism. In this hadith, Abu Mahthura narrated the words of the call to prayer as the Prophet (ﷺ) taught him when being appointed as a governor of Mecca in the eighth year after the Battle of Hunein. Although being concise, “Allah is the greatest" refers to His perfection and negates any meaning that may contradict so. It may mean that Allah is too great that we can realize His greatness. The testimony of faith has two parts. The first one is to prove monotheism, mean that no god worthy of worship except Allah, and negate its opposite of having any partnership. It is the testimony that has precedence and priority over any other issue in Islam. The other part is to declare and prove the message of Prophet Muhammad (ﷺ), which directly comes after the testimony of Allah’s oneness. Afterward, the caller urges Muslims twice to come to perform prayer, which mentioned after proving the Prophet's message, for we know the obligation of prayer from the Prophet’s teachings, not due to human realization. Then, the caller commands Muslims twice to come to success, victory, and permanent bliss, which reminds them of the events of the hereafter like resurrection and reckoning. In Abu Daoud's narration, the Prophet (ﷺ) said, "If it is Dawn (Fajr) prayer, you should say, 'Prayer is better than sleeping, prayer is better than sleeping.'" At the end, he concluded the call with, "Allah is the Greatest" twice then said, "There is no god but Allah." In narrations in Sunan Abu Daoud and An-Nasa'i, he mentioned "Allah is the Greatest" four times in the beginning. The words of the call to prayer are repeated more than once to make sure that lots of people know about the prayer time. Finally, this hadith contains the following benefits: (1) It clarifies some of prayer call's formula, and (2) The virtue of the companion Abu Mahthura, for the Prophet (ﷺ) taught him the call words himself..

381
Aisha narrated, "Ibn Um Maktoum used to pronounce adhan at the Messenger's behest ﷺ while he was blind.".

Commentary : The job of a caller to prayer is to raise his voice loudly with the words of the prayer call to inform people about the prayer time. A blind person can do so if he has someone telling him about the its time. In this hadith, Aisha, the Mother of the Believers, narrated that Abdullah ibn Umm Maktoum, his name is Abdullah ibn Qais ibn Za'ida Al-Qurashi and he is the cousin of Khadija, the Mother of the Believers, was a blind man whose job was to call people to prayer. The Prophet (ﷺ) assigned Bilal ibn Rabah to call to prayer along with Abdullah for the following cause. When the Companions secluded and prayed at night in Ramadan in the Prophetic mosque, they were surprised by the call to Fajr (Dawn) prayer before taking a rest and having suhour meal as a preparation to fast. Some may have dozed off before bathing due to intercourse. As a result, the Prophet (ﷺ) decided that Bilal called to Fajr prayer before its time to alert those praying or sleeping. At Fajr time, Bilal descended from the place of call then Abdullah ascended to call to prayer so that people refrained from eating suhour and prepared themselves for Fajr prayer. This is explained by the narration of the two Sahihs in which Abdullah ibn Omar narrated that the Prophet (ﷺ) said, "Verily, Bilal calls to prayer at night, so you can keep eating (suhour) and drinking until Ibn Um Maktoum calls." Finally, this hadith contains the following benefits: (1) A blind man’s call to prayer is valid on condition that he has someone telling him about its time, (2) It confirms the legitimacy of a man’s lineage to his mother as long as it becomes famous and there is a need for it, (3) It refers to the legitimacy of describing a person with a flaw for the purpose of definition or other benefits, not to belittle him, and (4) It shows the legitimacy of appointing two callers to prayer in one mosque..