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| 2 Hadiths

Hadith
254
It was narrated that Jubayr ibn Mut‘im said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “As for me, I pour water over my head three times,” and he gestured with both hands..

Commentary : The Prophet (blessings and peace of Allah be upon him) explained to his ummah in both words and deeds how to purify oneself from impurity, which includes doing ghusl to cleanse oneself from janabah. In this hadith, Jubayr ibn Mut‘im narrates that the Prophet (blessings and peace of Allah be upon him) used to pour water over his head three times. Some of the Sahabah differed concerning the way in which the head is to be washed when doing ghusl to cleanse oneself from janabah, and that discussion took place in the presence of the Prophet (blessings and peace of Allah be upon him), as is mentioned in the report narrated by Muslim. Each of them demonstrated how he did it, and some of the people said: As for me, I wash my head like this, showing how much water they used and how many times they poured water over their heads, being extremely thorough in cleansing it. So the Prophet (blessings and peace of Allah be upon him) said to them: “As for me, I pour water over my head three times,” and he gestured with both hands. What that means is that he would take water in both hands, then pour it over his head, and he did that three times, to indicate the minimum amount of water that is sufficient to wash the head..

256
It was narrated that Abu Ja‘far said: Jabir ibn ‘Abdillah said to me: Your cousin– meaning al-Hasan ibn Muhammad ibn al-Hanafiyyah – came to me and said: How is ghusl to be done to cleanse oneself from janabah? I said: The Prophet (blessings and peace of Allah be upon him) used to take three handfuls of water and pour them over his head, then he would pour water over the rest of his body. Al-Hasan said to me: I am a man who has a lot of hair. I said: The Prophet (blessings and peace of Allah be upon him) had more hair than you..

Commentary : The Sahabah (may Allah be pleased with them) were keen to learn from the Prophet (blessings and peace of Allah be upon him) all religious matters – especially those that are done repeatedly every day, such as wudu’, ghusl and prayer – so that they would know these things and convey them to those who came after them.
In this hadith, Abu Ja‘far Muhammad ibn ‘Ali al-Baqir said: Jabir ibn ‘Abdillah (may Allah be pleased with him) said to me: Your cousin came to me – meaning al-Hasan ibn Muhammad ibn al-Hanafiyyah; this Muhammad was the son of ‘Ali ibn Abi Talib (may Allah be pleased with him). Al-Hasan asked Jabir how to do ghusl to cleanse oneself from janabah. The word janabah refers to anyone who emits maniy (semen) as the result of a wet dream or intercourse; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself. Jabir (may Allah be pleased with him) told him that the Prophet (blessings and peace of Allah be upon him) used to take three handfuls of water and pour it over his head, then he would pour water on the rest of his body. Al-Hasan said to Jabir: I am a man who has a lot of hair, indicating that this amount of water was too little to wash his head, and would not be enough for all of his hair, using that as an excuse to use more water. But Jabir (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) had more hair than you, meaning that he used to do that with this amount of water, even though his hair was thick. This highlights that no one has any excuse for being extravagant in his use of water on the grounds that he wants to make it reach all of his hair [or body].
This hadith urges us to be economical in using water.
It highlights how long the hair of the Prophet (blessings and peace of Allah be upon him) was.
It also highlights the eagerness of the Tabi‘in to learn from the Sahabah (may Allah be pleased with them)..

258
It was narrated that ‘A’ishah said: When the Prophet (blessings and peace of Allah be upon him) wanted to do ghusl to cleanse himself from janabah, he would call for a vessel the size of a milking pail, then he would scoop up a handful of water from it, and begin with the right side of his head, then the left side, and he gestured with both hands on the middle of his head..

Commentary : 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. The Prophet (blessings and peace of Allah be upon him) taught us in both word and deed how to do ghusl to cleanse ourselves from janabah, and the etiquette and Sunnahs of doing so.
In this hadith, ‘A’ishah (may Allah be pleased with her) tells us that when the Prophet (blessings and peace of Allah be upon him) wanted to do ghusl to cleanse himself from janabah, he would prepare to do that and he would ask that a vessel the size of a milking pail be brought. This refers to a vessel big enough to hold the milk of a she-camel. Then he would take a handful of water and start with the right side of his head, then the left side, then he did that with both hands on his head. In other words, he would take some water in his hand the first time and wash his head, starting on the right side, then he would take another handful of water and wash his head, starting on the left side. That was because he liked to start on the right in all things. Then he would take water in both hands for the last time, and pour it all over his head from his two hands. This is the Sunnah of ghusl as is proven from the Prophet (blessings and peace of Allah be upon him).
This hadith highlights how the wives of the Prophet (blessings and peace of Allah be upon him) were keen to describe the tiniest details of his life, so as to teach the ummah..

262
It was narrated that ‘A’ishah said: When the Messenger of Allah (blessings and peace of Allah be upon him) wanted to do ghusl to cleanse himself from janabah, he would wash his hands first..

Commentary : 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. The Prophet (blessings and peace of Allah be upon him) taught us in both word and deed how to do ghusl to cleanse ourselves from janabah, and the etiquette and Sunnahs of doing so.
In this hadith, ‘A’ishah (may Allah be pleased with her) narrates that when the Prophet (blessings and peace of Allah be upon him) wanted to do ghusl to cleanse himself from janabah, he would wash his hands; what is meant is that he would wash his hands before doing ghusl and before putting his hand into the vessel to take some water, as is proven in another report. This is an example of prophetic etiquette, and is done so as to ensure that the hand is pure and that nothing dirty is stuck to it, so as not to contaminate the water. Thus he could be certain that the water was completely pure..

266
It was narrated that Maymunah bint al-Harith said: I brought some water for the Messenger of Allah (blessings and peace of Allah be upon him) to do ghusl, and screened him. He poured water over his hand and washed it once or twice – Sulayman [one of the narrators] said: I do not know whether he mentioned a third time or not – then he poured water with his right hand onto his left hand and washed his private part. Then he rubbed his hand on the ground or on the wall. Then he rinsed his mouth and cleaned his nose, washed his face and hands, and washed his head. Then he poured water over his body. Then he stepped aside and washed his feet. Then I handed him a cloth, but he gestured like this with his hand, and did not want it..

Commentary : 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. The Prophet (blessings and peace of Allah be upon him) taught us how to do ghusl to cleanse ourselves from janabah, and the etiquette and Sunnahs of doing so.
This hadith includes a description of his ghusl; his wife Maymunah bint al-Harith (may Allah be pleased with her) narrates that she brought water for the Prophet (blessings and peace of Allah be upon him) for him to do ghusl with it, then she concealed him with a curtain or screen. He poured water on his hand before putting his hand into the vessel, washing it once or twice to clean it before putting his hand into the water and scooping it up. The narrator was not sure whether the Prophet (blessings and peace of Allah be upon him) washed his hands a third time or not. Then he poured water with his right hand over his left hand, and washed his private part, then he rubbed his hand on the ground or on the wall so as to remove dirt from his hand. Then he rinsed his mouth by taking water into his mouth and moving it around, then spitting it out; and he cleaned his nose by sniffing water up into his nose, then expelling it, to clean the nose. Then he washed his face and hands, then he washed his head. Thus he did wudu’ before doing ghusl. Then he poured water over the rest of his body. Then he stepped aside from that place, and washed his feet outside of the place where he had done ghusl. Then – after he had finished his ghusl – Maymunah (may Allah be pleased with her) handed him a cloth with which to dry his body, but he gestured with his hand like this, indicating that he would not take it and did not want to take it; rather he left the water to fall from his body without him drying himself.
This hadith highlights how the wives of the Prophet (blessings and peace of Allah be upon him) were keen to describe the tiniest details of his life, so as to teach the ummah..

270
It was narrated that Muhammad ibn al-Muntashir said: I asked ‘A’ishah a question, and I told her what Ibn ‘Umar had said: I would not like to enter ihram in the morning with the smell of perfume still emanating from me. ‘A’ishah said: I put perfume on the Messenger of Allah (blessings and peace of Allah be upon him), then he went around to his wives, then he entered ihram in the morning..

Commentary : Wearing perfume is one of the things that are prohibited whilst in ihram; what is meant is putting on perfume after entering ihram.  ‘Abdullah ibn ‘Umar (may Allah be pleased with him) did not like to have any trace of perfume on him, even if he had put it on before entering ihram. Hence he said: I would not like to enter ihram in the morning with the smell of perfume still emanating from me. When Muhammad ibn al-Muntashir mentioned to ‘A’ishah (may Allah be pleased with her) what Ibn ‘Umar (may Allah be pleased with him) had said, she explained that the Prophet (blessings and peace of Allah be upon him) put on perfume before entering ihram, and that she herself was the one who had put it on him, adorning him with beautiful fragrances before he formed the intention to perform the rituals, and before he entered ihram for that purpose. Then he went around to his wives and had intercourse with them, then he entered ihram on the morning of the following day, and undoubtedly the traces of that perfume were still present, as is mentioned in the report narrated in al-Sahihayn: It is as if I can still see the glistening of the perfume in the hair of the Messenger of Allah (blessings and peace of Allah be upon him) when he was in ihram.
This hadith indicates that it is prescribed to put on perfume before entering ihram.
It indicates that the Sahabah sometimes refuted one another’s views.
It highlights the fact that a woman may serve her husband and put perfume on him..

275
It was narrated that Abu Hurayrah said: The call immediately preceding the prayer (iqamah) was given, the rows had been straightened and the people were standing, and the Messenger of Allah (blessings and peace of Allah be upon him) came out to us. But when he stood in his place, he remembered that he was junub, so he said to us: “Stay where you are,” then he went back and did ghusl. Then he came out to us with his head dripping with water, and said the takbir and led us in prayer..

Commentary : Purification from impurity is a condition of prayer being accepted; no prayer is valid without one being in a state of purity.
In this hadith, Abu Hurayrah (may Allah be pleased with him) tells us that one day the iqamah was given for one of the prayers in the mosque of the Messenger of Allah (blessings and peace of Allah be upon him), and the rows were organized and straightened as the people stood for prayer. The Prophet (blessings and peace of Allah be upon him) came out to lead the people in prayer, but when he stood in the imam’s place, he remembered that he was junub and had not done 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. So the Prophet (blessings and peace of Allah be upon him) instructed his companions (may Allah be pleased with them) to remain where they were, then he went back to the apartments of his wives and did ghusl, then he came out to them with his head dripping with water as a result of having done ghusl. Then he led the people in prayer. This was by way of teaching his companions and his ummah that no one should be embarrassed about acts of purification and doing what Allah has prescribed when he remembers it, and he should not feel embarrassed before people.
The hadith indicates that the one who remembers that he is junub when he is in the mosque should leave the mosque and do ghusl; he does not have to do tayammum in order to walk out of the mosque, and the same applies to the one who wants to pass through the mosque when he is junub..

277
It was narrated that ‘A’ishah said: When one of us became junub, she would scoop water over her head with her hands three times, then she would pour water with her hand over her right side and pour water with her other hand over her left side..

Commentary : The Prophet (blessings and peace of Allah be upon him) taught us the etiquette of purifying ourselves and doing ghusl, part of which is to start on the right hand side.
In this hadith, ‘A’ishah (may Allah be pleased with her) tells us that when one of the Mothers of the Believers (may Allah be pleased with them) became junub – and 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, and this applies to both men and women – she would scoop water with her hand and pour it over her head three times, to make the water reach the roots of the hair. Then she would begin by taking water in her hand and pouring it over the right side of her body, then she would do the same on the left side of her body, using the other hand. This is the sequence of actions when doing ghusl, starting on the right to seek blessing thereby, after washing the hair and the head first, to ensure that water reaches everywhere under the hair, because water does not reach there easily. .

278
It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “The Children of Israel used to bathing naked, looking at one another, but Musa used to bathe alone. They said: ‘By Allah, nothing is preventing Musa from bathing with us except that he has large testicles.’ He went to bathe one time, and placed his garment on a rock, then the rock fled with his garment, so Musa chased after it, saying ‘My garment, O rock!’ until the Children of Israel saw Musa and said: ‘By Allah, there is nothing wrong with Musa.’ Then Musa took his garment and struck the rock repeatedly.” Abu Hurayrah said: By Allah, he left marks on the rock, six or seven marks from striking it..

Commentary : The Prophet (blessings and peace of Allah be upon him) praised modesty and shyness (haya’) and urged people to be modest, stating that it is one of the branches of faith. The Prophets were the most modest of people, and our Prophet Muhammad (blessings and peace of Allah be upon him) was more modest and shy than a virgin in her chamber. Allah’s Prophet Musa (peace be upon him) was also very modest and shy.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us of the modesty and shyness of Musa (peace be upon him). Because of his shyness and modesty, he did not bathe naked, even though the Children of Israel used to bathe naked and did not see anything wrong with that. It may be that that was permissible in their law. It was said that this may have happened when they were wandering in the wilderness, because there were no buildings there; it was also said that nakedness was forbidden for them, but they were careless about the matter and did it deliberately, deliberately flouting religious teachings and going against Musa (blessings and peace be upon him). This is an example of their stubbornness and carelessness in following the teachings of Musa.
Musa (peace be upon him) never appeared naked in front of anyone when bathing. When the Children of Israel saw Musa refraining from bathing naked as they did, they began to speak ill of him, and said that he had large testicles; it was also said the word translated here as large testicles refers to a scrotal hernia. On one occasion he went to bathe, and he put his garment on a rock. It was Allah’s will to prove that what they were saying about Musa was false, so the rock fled by Allah’s leave, taking Musa’s garment with it, as he was chasing it and running behind it, saying, ‘My garment, O rock!’ Musa (peace be upon him) only spoke to the rock because he regarded it as something sentient after it had fled with his garment, so it had ceased to be inanimate and now came under the heading of animate things. This is why he called out to it. When Musa appeared naked, the Children of Israel saw him and realized that he was sound in body. It may be that he was wearing a thin waist wrapper which showed what was beneath it and it got wet, so they saw that he was the best of creation, and the vile notion that they had had in mind was dispelled. So they said: By Allah, there is nothing wrong with Musa and no defect in him. Then Musa caught up with the rock, took his garment and put it on. Then he struck the rock, leaving six or seven marks on it, and the traces of his blows, of which there were six or seven, were clearly visible to the onlooker.
This hadith speaks of a miracle of Musa (blessings and peace of Allah be upon him), namely: the rock’s running away, carrying his garment, to a group of the Israelites; Musa’s calling out to the rock; and his blows leaving marks on it.
It also indicates that Allah (may He be exalted) made His Prophets perfect both physically and in their character, and He protected them from having defects and shortcomings..

279
It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Whilst Ayyub was bathing naked, locusts of gold fell on him, so Ayyub started to collect them in his garment. His Lord called out to him: ‘O Ayyub, have I not made you independent of means so that you have no need of what you see?’ He said: ‘Yes indeed, by Your glory, but I cannot do without Your blessing.’”.

Commentary : Allah (may He be glorified and exalted) has promised His slaves good things as provision, and has enjoined them to give thanks for His blessings. If a person gives what is due on his wealth and give thanks to the Bestower of blessings, then he has done what is required of him. The Prophets are the most perfect of people, the most grateful and the most assiduous in giving what is due.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that Allah’s Prophet Ayyub (peace be upon him) was bathing naked one day, but he was far away from where people could see him. There came down upon him from heaven locusts of gold, as a miracle from Allah (may He be exalted), so Ayyub (peace be upon him) began to pick them up by the handful and throw them into his garment. Allah (may He be exalted) said to him: “O Ayyub, have I not made you independent of means so that you have no need of what you see?” This was not a rebuke from Allah (may He be exalted); rather it was more like speaking gently to him and testing him to see whether he would give thanks for what had been bestowed upon him, and thus become more grateful. Hence Ayyub (peace be upon him) swore by Allah’s glory that he recognized the blessing that Allah had bestowed upon him, then he said: But I cannot do without Your blessing. It is impossible to think that Ayyub (blessings and peace of Allah be upon him) took this wealth out of love of worldly gain; rather he took it, as he himself explained, because it was a blessing from his Lord, for it was newly created by Allah (may He be glorified and exalted), or because it was an extraordinary new blessing, so he should accept it and express his need for whatever Allah sent down of good. That was an expression of gratitude and appreciation for the blessing, for ignoring it would have been a kind of ingratitude for it.
This hadith indicates that it is prescribed to be keen to acquire halal wealth.
It also highlights the virtue of being well off, for one who is grateful, because he called it a blessing..

283
It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) met him in one of the streets of Madinah when he was junub, so he turned back from him, then he went and did ghusl, then he came back. [The Prophet (blessings and peace of Allah be upon him)] said: “Where did you go, O Abu Hurayrah?” He said: I was junub, and I did not like to sit with you when I was not in a state of purity. He said: “Subhan Allah! The Muslim does not become impure (najis).”.

Commentary : The Sahabah (may Allah be pleased with them) had the greatest respect for the Prophet (blessings and peace of Allah be upon him). Some of them viewed janabah as a very serious matter, and regarded it as a kind of physical impurity, so they would not like to sit with the Prophet (blessings and peace of Allah be upon him) or touch him when they were in that state. But the Prophet (blessings and peace of Allah be upon him) explained to them the correct view concerning that matter, and that the believer never becomes impure (najis), even if he is junub, as referred to in this hadith. Abu Hurayrah (may Allah be pleased with him) tells us that the Prophet (blessings and peace of Allah be upon him) met him in one of the streets of Madinah when he was junub. This word refers to anyone who emits maniy (semen) or has intercourse with his wife; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself. So Abu Hurayrah turned back after meeting the Prophet (blessings and peace of Allah be upon him), without speaking to him or greeting him; he went and did ghusl and purified himself, removing the state of janabah and major impurity, then he came back to the Prophet (blessings and peace of Allah be upon him), who asked him why he had disappeared and hidden in a manner that was not normal in his case. Abu Hurayrah told him that he had refused to meet the Prophet (blessings and peace of Allah be upon him) because he believed that if the Muslim is junub, he has become impure (najis). The Prophet (blessings and peace of Allah be upon him) was surprised by Abu Hurayrah’s thinking and what he believed, for janabah only prevents a person from praying, touching the Mus-haf and entering the mosque; it does not prevent him from sitting with other Muslims or meeting them, and the one who is junub does not become impure in a literal sense. The Prophet (blessings and peace of Allah be upon him) told him that the Muslim does not become impure and that he is not filthy, meaning that when the Muslim is not in a state of purity (taharah), he is impure according to Islamic rulings, but he is not impure in a real sense, so he himself does not become najis because of the impurity that happened to him in his body. The description of him being impure is just a ruling that the Lawgiver applies to the body, so janabah prevents him from doing some things, such as praying and reading Qur’an. As for sitting with other people and interacting with them, that is not included among the things that are not allowed when one is junub. The believer is pure (tahir) in and of himself always, whether he is junub or not..

290
It was narrated from ‘Abdullah ibn ‘Umar that he said: ‘Umar ibn al-Khattab mentioned to the Messenger of Allah (blessings and peace of Allah be upon him) that he became junub at night, and the Messenger of Allah (blessings and peace of Allah be upon him) said to him: “Do wudu’ and wash your penis, then go to sleep.”.

Commentary : Islam is a religion of mercy and compassion towards people, and seeks to make things easy for them. One example of that is the fact that purifying oneself from major impurity after becoming junub in order to resume doing acts of worship is a ruling with which one must comply; janabah is a shar‘i description, and it does not prevent one from dealing with other issues of daily life.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that ‘Umar asked the Prophet (blessings and peace of Allah be upon him) whether a person could go to sleep when he is not in a state of purity because he is junub.
The word junub refers to anyone who emits maniy (semen) or has intercourse with his wife; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself. The Prophet (blessings and peace of Allah be upon him) told him that if he wanted to go to sleep when he was in a state of janabah, it was better for him to do wudu’ and wash his penis, but he did not have to do a complete ghusl. According to a report narrated by Muslim, he said: “Yes; let him do wudu’ then go to sleep, and then he does ghusl when he wants to.” Thus the time of doing ghusl is based on his choice, and ghusl becomes necessary if he wants to do some act of worship, especially when the time for prayer comes; in that case he must do it before the time for that prayer ends.
This hadith indicates that one may ask about matters of concern, and should not feel too shy to ask.
It also indicates that janabah is a shar‘i description, and is not to be taken literally..

291
It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “When a man sits between the four parts (arms and legs) of his wife and has intercourse with her, then ghusl is obligatory.”.

Commentary : The word janabah refers to anyone who emits maniy (semen) or has intercourse with his wife; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself. This applies to both men and women. This hadith highlights one of the things that make it obligatory to do ghusl to cleanse oneself of janabah, namely intercourse. The Prophet (blessings and peace of Allah be upon him) tells us that when the husband sits with his wife in an intimate position, and sits “between her four parts” – meaning between her arms and legs, or between her legs and thighs, and there are other explanations – and has intercourse with her; what is meant is penetration, which is when the man’s penis enters into the woman’s vagina and its head disappears, then ghusl becomes obligatory for both spouses at that point, regardless of whether the man ejaculates or not, as is clearly stated in a report narrated by Muslim, in which it says, “even if he does not ejaculate.” This hadith abrogates other hadiths which say that ghusl is not obligatory for a man who has intercourse with his wife but does not ejaculate.
This hadith indicates that one should not be explicit or mention words that could cause embarrassment or be considered obscene, because the Prophet (blessings and peace of Allah be upon him) used a metaphor to refer to intercourse..

293
It was narrated from Ubayy ibn Ka‘b that he said: O Messenger of Allah, what if a man has intercourse with a woman and does not ejaculate? He said: “He should wash what touched the woman of his body, then do wudu’ and pray.”.

Commentary : Janabah refers to major impurity that results either from intercourse or the emission of maniy (semen). Islamic teaching enjoins doing ghusl to energize and cleanse the body, and to purify oneself completely.
In this hadith, Ubayy ibn Ka‘b (may Allah be pleased with him) mentions that he asked the Prophet (blessings and peace of Allah be upon him) about the ruling on a man who has intercourse with his wife but does not ejaculate; does he have to do ghusl? The Prophet (blessings and peace of Allah be upon him) replied by saying: “He should wash what touched the woman of his body”, which is a metaphor for washing the penis, as mentioned in the report narrated by Muslim, then he may do wudu’ and pray, and he does not have to do a complete ghusl, washing his entire body. This was the ruling in the beginning, then it was abrogated by what is mentioned in several other hadiths, which indicate that intercourse necessitates ghusl, regardless of whether ejaculation occurs or not, such as the hadith narrated by Muslim from ‘A’ishah (may Allah be pleased with her), from the Prophet (blessings and peace of Allah be upon him): “When he sits between the four parts (arms and legs) of his wife and one circumcised part touches the other, then ghusl becomes obligatory.” What is meant is the circumcised part of the man and the circumcised part of the woman. In al-Sahihayn it is narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “When a man sits between the four parts (arms and legs) of his wife and has intercourse with her, then ghusl is obligatory.” Thus he stated that ghusl becomes obligatory for both spouses as a result of this intercourse, regardless of whether the man ejaculated or not, as is clearly stated in a report narrated by Muslim: “even if he does not ejaculate.”.

296
It was narrated from Hisham ibn ‘Urwah, from ‘Urwah, that he was asked: Can a menstruating woman take care of me or can a woman come close to me when she is junub? ‘Urwah said: All of that is fine with me; whatever the case, she may take care of me, and there is no problem for anyone in that regard. ‘A’ishah told me that she used to comb the hair of the Messenger of Allah (blessings and peace of Allah be upon him) when she was menstruating and the Messenger of Allah (blessings and peace of Allah be upon him) was observing i‘tikaf in the mosque; he would put his head out for her when she was in her apartment, and she would comb his hair when she was menstruating..

Commentary : Among the Jews, when one of their women menstruated, they would banish her from the house, and they would not eat with her, drink with her or be in the same room as her. In our religion, however, the menstruating woman is not to be blamed for something that Allah has ordained for her, so her body is pure, apart from the place where the impurity is.
In this report, the Tabi‘i Hisham ibn ‘Urwah narrates that someone asked his father, ‘Urwah ibn al-Zubayr: Is it permissible for a menstruating woman to take care of him or to come close to him? Or for a woman who has become junub as a result of an erotic dream or intercourse to do that? ‘Urwah explained to him that there is nothing wrong with a woman who is menstruating or is junub taking care of someone else, or coming close to someone else; she may take care of him when she is menstruating or is junub, with no reservations, and she does not incur any sin. Then he narrated that ‘A’ishah (may Allah be pleased with her), the wife of the Prophet (blessings and peace of Allah be upon him) used to comb the hair of the Prophet (blessings and peace of Allah be upon him) when she was menstruating and the Prophet (blessings and peace of Allah be upon him) was observing i‘tikaf in the mosque at that time. He would bring his head close to her when she was in her apartment and the rest of his body was in the mosque, and he was aware of her condition and that she was menstruating. Her apartment was attached to the mosque.
Even though this hadith indicates that it is permissible for a menstruating woman to take care of her husband and others, it also indicates that it is permissible for a woman who is junub to be close to other people and to take care of others. This is understood by analogy with the woman who is menstruating; what they have in common is major impurity, and this is a clear analogy.
The hadith refers to combing a man’s hair, and includes other things that come under the heading of adorning oneself.
It indicates that a menstruating woman may care for her husband and help him with personal hygiene.
It indicates that if the one who is observing i‘tikaf puts his head, hand or foot outside the mosque, that does not invalidate his i‘tikaf.
It highlights the Prophet’s kind treatment of his wives, and how he would understand their situation and condition.
It indicates that the body and clothing of the menstruating woman are pure (tahir). .

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..