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Hadith
371
It was narrated from Anas ibn Malik that the Messenger of Allah (blessings and peace of Allah be upon him) went on a campaign to Khaybar. We prayed Fajr there when it was still very dark, then the Prophet of Allah (blessings and peace of Allah be upon him) and Abu Talhah rode, and I rode behind Abu Talhah [on his mount]. The Prophet of Allah (blessings and peace of Allah be upon him) made the mounts run fast in an alleyway of Khaybar, and my knee touched the thigh of the Prophet of Allah (blessings and peace of Allah be upon him). Then his izar slipped and uncovered his thigh, and I saw the whiteness of the thigh of the Prophet of Allah (blessings and peace of Allah be upon him). When he entered the town, he said: “Allahu akbar! Khaybar is destroyed! When we descend in the territory of a people, {then evil is the morning of those who were warned} [al-Saffat 37:177}.” He said it three times.
The people were coming out to tend their land, and they said: It’s Muhammad! ‘Abdul ‘Aziz said: Some of our companions said that they also said: and the khamis (five), meaning the army. He [Anas] said: We captured it by force, and the prisoners were gathered together. Then Dihyah al-Kalbi (may Allah be pleased with him) came and said: O Prophet of Allah, give me a slave woman from among the captives. He said: “Go and take a slave woman.” So he took Safiyyah bint Huyayy. Then a man came to the Prophet (blessings and peace of Allah be upon him) and said: O Prophet of Allah, you have given Dihyah Safiyyah bint Huyayy, the first lady of Qurayzah and al-Nadir; she is only fit for you. He said: “Call him and tell him to bring her back.” So he brought her back and when the Prophet (blessings and peace of Allah be upon him) looked at her, he said: “Take some other slave woman from among the female captives.” Then the Prophet (blessings and peace of Allah be upon him) manumitted her and married her. Thabit said to him [Anas]: O Abu Hamzah, what mahr did he give her? He said: Herself [her freedom]; he manumitted her and married her, then on the way back, Umm Sulaym prepared her for him and brought her to him at night, and the next morning the Prophet (blessings and peace of Allah be upon him) was a bridegroom. He said: “Whoever has any food, let him bring it,” and he spread out a leather mat. And the men began to bring dates and ghee – the narrator said: and I think he mentioned sawiq – and they made hays. And that was the wedding feast of the Messenger of Allah (blessings and peace of Allah be upon him)..

Commentary : The Prophet (blessings and peace of Allah be upon him) is the example and teacher for the ummah, and his practice and teachings are a source of knowledge for us, from which we derive guidance in all our affairs and learn the right way to handle all matters in war and peace. The Messenger of Allah (blessings and peace of Allah be upon him) conquered Khaybar in 7 AH. Khaybar was a town inhabited by the Jews, approximately 173 km from Madinah in the direction of Syria. In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that the Messenger of Allah (blessings and peace of Allah be upon him) went on campaign to Khaybar, and they prayed Fajr near Khaybar at the beginning of its time, when it was still very dark. Then the Prophet (blessings and peace of Allah be upon him) and Abu Talhah (may Allah be pleased with him) rode on their mounts, and Anas rode behind Abu Talhah al-Ansari, the husband of his mother Umm Sulaym (may Allah be pleased with her). The Prophet of Allah (blessings and peace of Allah be upon him) made the mounts run fast in an alleyway of Khaybar; an alleyway is a narrow street or path that runs between the houses. His izar slipped and uncovered his thigh, and that was because he was going so fast in the streets of Khaybar. The izar is a garment that covers the lower part of the body. When it slipped, Anas (may Allah be pleased with him) saw the whiteness of the thigh of the Prophet of Allah (blessings and peace of Allah be upon him).
When the Prophet (blessings and peace of Allah be upon him) entered Khaybar, he said: Allahu akbar! Khaybar is destroyed! Allah has granted us conquest of it. “When we descend in the territory of a people…” – The word translated here as territory originally means courtyard, and refers to a wide space between houses. “…then evil is the morning of those who were warned.” The Prophet (blessings and peace of Allah be upon him) said it three times, expressing optimism because of what had already been captured of Khaybar.
The situation in Khaybar when the Muslims entered the town was that the people were going out to their work; they were farmers and tillers of land. They said: It is Muhammad and the khamis – meaning the army. The army was called the khamis (five) because it was composed of a vanguard, rearguard, core, right flank and left flank – a total of five parts.
Then Anas (may Allah be pleased with him) narrates that the Muslims captured Khaybar by force, not by means of a peace deal. When the prisoners had been gathered together – meaning the captives, men, women and children – Dihyah al-Kalbi came and asked for a slave woman, saying:  O Prophet of Allah, give me a slave woman from among the captives. The Prophet (blessings and peace of Allah be upon him) said to him: Go and take a slave woman. So he took Safiyyah bint Huyayy. A man told the Prophet (blessings and peace of Allah be upon him) that she was not fit for anyone except the Prophet (blessings and peace of Allah be upon him), because she was the first lady of Qurayzah and al-Nadir. So the Prophet (blessings and peace of Allah be upon him) instructed them to call Dihyah and the slave woman whom he had taken from among the captives, and Dihyah brought her back. When the Prophet (blessings and peace of Allah be upon him) looked at her, he said to Dihyah: “Take some other slave woman from among the captives.” Then the Prophet (blessings and peace of Allah be upon him) manumitted her and married her. Manumission means freeing a person from slavery; this manumission was her mahr (dowry), as was mentioned in the report of Thabit al-Bunani – one of the Tabi‘in – who asked Anas (may Allah be pleased with him) about the mahr with which the Prophet (blessings and peace of Allah be upon him) married her, as he said: O Abu Hamzah, what mahr did he give her?  He said: Herself; he manumitted her and married her. Then when the Prophet (blessings and peace of Allah be upon him) was on his way back to Madinah, Umm Sulaym prepared her and adorned her, then presented her to him at night. Umm Sulaym brought her as a bride to the Prophet (blessings and peace of Allah be upon him) when night fell, and in the morning the Prophet (blessings and peace of Allah be upon him) was a bridegroom, because he had married Safiyyah. The Prophet (blessings and peace of Allah be upon him) said to his companions: whoever has any food, let him bring it. Then he spread a mat of leather on the ground, to put the food on it, and he collected whatever the people had of dates, ghee and sawiq, which is finely-ground flour. They made hays, which is a mixture of dates, ghee and flour. And that was the wedding feast of the Messenger of Allah (blessings and peace of Allah be upon him.
It was said: The basis on which the Prophet (blessings and peace of Allah be upon him) took Safiyyah from Dihyah after giving her to him was that Dihyah willingly brought her back to the Prophet (blessings and peace of Allah be upon him). And it was said in some reports that she fell to the lot of Dihyah, then the Prophet (blessings and peace of Allah be upon him) bought her from him. And it was said that that happened for other reasons that were appropriate to the Prophet (blessings and peace of Allah be upon him) and his being infallible.
This hadith indicates that it is prescribed to offer a wedding feast with whatever is available.
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372
It was narrated that ‘A’ishah said: The Messenger of Allah (blessings and peace of Allah be upon him) used to pray Fajr, and the believing women would attend the prayer with him, wrapped up in their mirts (enveloping garments), then they would go back to their houses and no one would be able to recognize them..

Commentary : Islam is a religion of modesty, chastity and dignity, and it enjoins the covering of women’s bodies and the wearing of hijab and loose-fitting garments that do not show their bodies or the shape of many parts of the body. That is to protect women and the entire society from the dangerous effects of wanton display and unveiling on societies.
In this hadith, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) narrates that the women used to go out to pray Fajr in the mosque and attend the prayer with the Prophet (blessings and peace of Allah be upon him), then they would go back to their houses wrapped in their mirts, meaning that they covered their heads and their bodies with enveloping garments, so that they would not be recognized because of the extent of their covering. This is the hijab that Allah (may He be exalted) enjoins upon women. The mirt is a cloth of wool or other fabric, and it is akin to the milhafah (another type of enveloping garment). After hijab was enjoined, the women of the Sahabah (may Allah be pleased with them) adhered to it and did not show any part of their adornment except what Allah permitted.
According to a report in al-Sahihayn, no one would recognize them because it was still dark; the word translated here as dark refers to the darkness at the end of the night, after dawn has broken. This refers to the Prophet (blessings and peace of Allah be upon him) offering Fajr prayer at the beginning of its time.
This hadith indicates that it is permissible for women to go out to pray in the mosques at night..

373
It was narrated from ‘A’ishah that the Prophet (blessings and peace of Allah be upon him) prayed wearing a khamisah that had some markings on it. He looked at the markings, then when he had finished praying, he said: “Take this khamisah of mine to Abu Jahm, and bring me the anbijaniyyah of Abu Jahm, because it distracted me just now from my prayer.” Hisham ibn ‘Urwah said, narrating from his father, from ‘A’ishah: The Prophet (blessings and peace of Allah be upon him) said: “I kept looking at its markings whilst I was praying, and I was afraid that it would distract me.”.

Commentary : Prayer is an act of worship that nourishes the soul. In it, a person stands before his Lord (may He be glorified and exalted), striving to maintain proper focus of mind, reflecting on the meaning of the words he recites. The Shaytan should have no share of it and no way to distract the worshipper. The Prophet (blessings and peace of Allah be upon him) has taught us the things that are not allowed when praying. Just as he taught us how to perfect our prayer, he also told us to keep away from anything that may distract the worshipper from his prayer.
In this hadith, ‘A’ishah (may Allah be pleased with her) tells us that the Prophet (blessings and peace of Allah be upon him) prayed one day wearing a khamisah – which was a garment made of silk mixed with camel hair or wool, on which there were black markings and it was adorned with stripes; it was said that a garment could not be called a khamisah unless it was black and had markings. He looked at the markings, and they almost distracted him from his prayer. So when he had finished his prayer, he said: “Take this khamisah of mine to Abu Jahm, and bring me the anbijaniyyah of Abu Jahm, because it distracted me just now from my prayer.” The anbijaniyyah was a garment made of wool, like velvet, with no markings on it. Abu Jahm ibn Hudhayfah (may Allah be pleased with him) had given this khamisah to the Prophet (blessings and peace of Allah be upon him), so he returned it to him and asked him instead for a heavy garment of his, so as to make him feel better and so that his feelings would not be hurt by having his gift returned to him. Hence he told him the reason for returning it. This was also a warning to Abu Jahm lest he be distracted by this or anything else from his prayer.
This hadith indicates that one should keep away from things that will distract one from prayer.
It also highlights how the Prophet (blessings and peace of Allah be upon him) was kind to his companions and how he avoided hurting their feelings and sought to console them..

374
It was narrated from Anas ibn Malik that ‘A’ishah had a curtain with which she screened off a part of her house. The Prophet (blessings and peace of Allah be upon him) said: “Take this curtain of yours away from us, for I kept noticing its images whilst I was praying.”.

Commentary : Prayer is an act of worship that nourishes the soul. In it, a person stands before his Lord (may He be glorified and exalted), and should have proper focus of mind, reflecting on the meaning of the words he recites. The Shaytan should have no share of it and no way to distract the worshipper. The Prophet (blessings and peace of Allah be upon him) has taught us the things that are not allowed when praying. Just as he taught us how to perfect our prayer, he also told us to keep away from anything that may distract the worshipper from his prayer.
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that ‘A’ishah (may Allah be pleased with her) had a curtain, which was a thin cover on which there were colourful images and patterns, with which she screened off a part of her house. The Prophet (blessings and peace of Allah be upon him) instructed her to remove this curtain, because he could still notice its images whilst he was praying, and that distracted him from focusing properly on his prayer. In a report narrated by Muslim, ‘A’ishah said: So we cut it up and made one or two pillows out of it, so that the Prophet (blessings and peace of Allah be upon him) could sit on them. The pillows were used in a way that was not honourable, and they were not in a position to be respected.
This hadith indicates that one should keep things that could distract the worshipper away from him.
It indicates that it is not allowed to wear things on which there are images, because as the Prophet (blessings and peace of Allah be upon him) forbade the curtain on which there were images, it is known that the prohibition on wearing clothes with images on them is more emphatic..

375
It was narrated that ‘Uqbah ibn ‘Amir said: A kind of silk coat was given as a gift to the Prophet (blessings and peace of Allah be upon him), and he put it on and prayed in it. Then when he finished his prayer, he tore it off as if he disliked it and said: “This is not appropriate for the pious.”.

Commentary : Islam forbids men to wear silk, but it permits women to do so. The Prophet (blessings and peace of Allah be upon him) would apply commands and prohibitions to himself first, then to his family members and other Muslims around him.
In this hadith, ‘Uqbah ibn ‘Amir (may Allah be pleased with him) narrates that a silk coat was given as a gift to the Prophet (blessings and peace of Allah be upon him). The giver was Ukaydir, the ruler of Dumat al-Jandal, as is mentioned in another report in Muslim. Ukaydir was a polytheist who became Muslim after that; it was also said that he remained a Christian. The type of silk coat mentioned here had narrow sleeves and a narrow middle, and a slit at the back. The Prophet (blessings and peace of Allah be upon him) put it on and prayed in it. That was before it was forbidden to wear silk. When he had finished his prayer, he tore it off, because he had received revelation forbidding the wearing of silk, as mentioned in a report narrated by Muslim from Jabir ibn ‘Abdillah (may Allah be pleased with him), according to which the Messenger of Allah (blessings and peace of Allah be upon him) said when he took it off: “Jibril told me not to wear it.” Perhaps this was the beginning of the prohibition. Then he said that it was not appropriate for the obedient slaves of Allah to wear silk. These words of his indicate that that happened before the prohibition came into effect, because the prohibition applies equally to the pious and others..

376
It was narrated that Abu Juhayfah said: I saw the Messenger of Allah (blessings and peace of Allah be upon him) in a red tent of dyed leather, and I saw Bilal take the leftover wudu’ water of the Messenger of Allah (blessings and peace of Allah be upon him), and I saw the people rushing to take that water. Whoever managed to take some of it would wipe himself with it, and whoever did not manage to take some of it would take some of the moisture from the hands of his companions. Then I saw Bilal take a pointed stick and set it in the ground, and the Prophet (blessings and peace of Allah be upon him) came out wearing a red hullah (suit), with his calves showing. He led the people in prayer, facing that pointed stick, and I saw people and animals passing on the other side of the stick..

Commentary : Prayer is the connection between a person and his Lord. In prayer, the worshipper stands conversing with his Lord and turning to Him. Islam enjoins being properly focused when praying, and not being distracted, and it sets out guidelines for the worshipper and for those who are not praying, so that the prayer will not be interrupted and the worshipper’s focus will not be interrupted by the actions of either of them [those who are praying and those who are not praying].
In this hadith, Abu Juhayfah (may Allah be pleased with him) narrates that he saw the Prophet (blessings and peace of Allah be upon him) in a red tent made of dyed leather, and that Bilal (may Allah be pleased with him) took the leftover water with which the Prophet (blessings and peace of Allah be upon him) had done wudu’. The people began rushing and racing to take the Prophet’s leftover wudu’ water, seeking blessing (barakah) from his relics. This seeking blessing from relics is something unique to the Prophet (blessings and peace of Allah be upon him); the Sahabah did not seek blessing from anyone else who came after him, such as the awliya’ (close friends of Allah), the righteous, or anyone else. That is because of the blessing and goodness that Allah put in whatever the Prophet (blessings and peace of Allah be upon him) touched. Whoever managed to take any of this water would wipe himself with it, and whoever did not get any of this water would take from the moisture on the hand of his companion that was left from the water with which the Messenger of Allah (blessings and peace of Allah be upon him) had done wudu’.
Then Abu Juhayfah (may Allah be pleased with him) narrates that he saw Bilal take a pointed stick, that was half the length of a spear or more, and had a point like the point of a spear, and stuck it firmly in the ground, to act as a screen (sutrah) in front of the Prophet (blessings and peace of Allah be upon him) as he was leading the people in prayer, because he was praying in the open. The Messenger of Allah (blessings and peace of Allah be upon him) came out, wearing a red hullah – the hullah was a suit consisting of two Yemeni garments, an izar and rida’, woven with red and black stripes, or red and green; it could not be called a hullah unless it was a two-peace garment. He prayed facing towards the stick, which he took as a screen (sutrah), and people and animals passed on the other side of the stick. Thus the stick formed a barrier so that people would not pass directly in front of the imam.
The screen (sutrah) may be in the form of a stick and similar things that have height, especially for one who is praying in an open space. As for praying in the mosque or behind a wall or pillar, these things may serve as a screen for the worshipper..

377
It was narrated that Abu Hazim said: They asked Sahl ibn Sa‘d: Of what was the minbar made? He said: There is no one left among the people who has more knowledge of that than me. It was made of tamarisk wood from al-Ghabah; it was made by So-and-so, the freed slave of So-and-so, for the Messenger of Allah (blessings and peace of Allah be upon him). The Messenger of Allah (blessings and peace of Allah be upon him) stood on it when it was made and put in place. He turned to face towards the qiblah and said takbir, and the people stood behind him.  He recited Qur’an, then he bowed and the people bowed. Then he raised his head, then he moved backwards and prostrated on the ground, then he went back to the minbar, then he bowed, then he raised his head, then he moved backwards and prostrated on the ground. That is what he did..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to give khutbahs (sermons, speeches) on Fridays and on other occasions when speeches were required, standing on a palm trunk in the mosque. That was what he did in the beginning, then he had a minbar made, as that would be more helpful when standing and leaning on it, so that the people could see him more easily.
In this hadith, the Sahabi Sahl ibn Sa‘d (may Allah be pleased with him) was asked about the minbar of the Messenger of Allah (blessings and peace of Allah be upon him): What was it made of? He said: There is no one left of the people of Madinah who knows more about the Messenger of Allah (blessings and peace of Allah be upon him) than me. That is because he was the last of the Sahabah to die in Madinah. He was also the one who went with the young carpenter to bring the wood for the minbar from the trees and tamarisks of al-Ghabah. The tamarisk is a desert tree. Al-Ghabah was a land nine miles – or approximately 14 km – from Madinah. The camels of the Prophet (blessings and peace of Allah be upon him) stayed there to graze.
Then Sahl (may Allah be pleased with him) narrated that when the minbar had been made and put in place, the Prophet (blessings and peace of Allah be upon him) climbed onto it, then he led the people in prayer from atop the minbar, with the people praying behind him and following him in prayer. When he wanted to prostrate, he moved backwards so that he could prostrate; that was so that he would not turn his back towards the qiblah, and he prostrated on the ground. According to a report narrated in al-Sahihayn: Then he went back. When he had finished the prayer, he turned to face the people and said: O people, I only did that so that you could follow me and learn how to pray. Thus he explained that he had prayed on the minbar so that the people could see how he prayed, and see his movements and how he moved from one posture to another, and thus they could learn from him and learn his Sunnah.
This hadith indicates that the imam may teach the people how to pray when he is in a higher place than those who are praying behind him.
It also indicates that a small movement does not invalidate the prayer..

378
It was narrated from Anas ibn Malik that the Messenger of Allah (blessings and peace of Allah be upon him) fell from his horse and sustained a cut on his leg – or shoulder – and he swore not to come to his wives for a month. He stayed in a loft that had stairs made of palm trunks, and his companions came to him to visit him as he recovered. He led them in prayer sitting, whilst they were standing, and after he said the taslim, he said: “The imam is only appointed to be followed, so when he says takbir then say takbir; when he bows then bow; when he prostrates then prostrate; and if he prays standing then pray standing.” He came down [from the loft] after twenty-nine days, and they said: O Messenger of Allah, you swore an oath for one month. He said: “This month has twenty-nine days.” .

Commentary : The Prophet (blessings and peace of Allah be upon him) taught us the rulings and etiquette of praying in congregation, which include following and emulating the imam and listening attentively to his recitation, whilst remaining focused and keeping the rows orderly.
In this hadith, Anas (may Allah be pleased with him) narrates that the Messenger of Allah (blessings and peace of Allah be upon him) fell from his horse, and sustained a cut on his leg. The word translated here as cut refers to a cut or something a little worse. In addition to that, he also suffered some bruising on his limbs, and pain that prevented him from standing in the prayer. The words “or shoulder” refer to uncertainty on the part of the narrator as to whether the injury was to his leg or his shoulder. The Prophet (blessings and peace of Allah be upon him) had sworn an oath to keep away from his wives for a month. In other words, the Messenger of Allah (blessings and peace of Allah be upon him) had vowed not to enter upon his wives for a month, so he stayed in a loft or room above ground level. It was said that the word translated here as loft refers to the upper part of the house, like a room, or that it refers to a storeroom which is like a ceiling for the space underneath it. The stairs by which he climbed up to this room were made from the trunks of palm trees. The companions of the Prophet (blessings and peace of Allah be upon him) came to visit him because he was sick, and when the time for prayer came, he led them in prayer whilst he was sitting and they were standing. After he said the taslim [at the end of the prayer], he said to them: “The imam is only appointed to be followed”, that is, to be emulated in his actions and movements, which includes: “when he says takbir then say takbir.” In other words, follow the imam in the takbir and do not precede him. When he bows, follow him in his bowing, and when he prostrates, follow him in his prostration. “And if he prays standing then pray standing.” In al-Sahihayn it says: “And if he prays sitting, then pray sitting, all of you.” So the posture of those who are praying behind an imam must be like the posture of the imam in prayer.
Then the Prophet (blessings and peace of Allah be upon him) came down from his loft and went back to his wives twenty-nine days after he had sworn his oath. The Sahabah pointed out to him that he had sworn to keep away from them for a month, but he said: “This month has twenty-nine days,” meaning that the month in which they were was only twenty-nine days long, because the sighting of the new moon had been confirmed. Otherwise, the month is thirty days, if the new moon is not sighted.
In this hadith, we see that it was possible for the Prophet (blessings and peace of Allah be upon him) to fall sick like any other human, without that undermining his position and status; in fact it served to increase him in status.
It indicates that one may visit a person if he sustains a minor injury and the like.
It indicates that the imam may pray sitting if he is not able to stand, and those praying behind him should follow him in that.
In this hadith, the Lawgiver shows the way in which congregational prayer is to be performed, in such a manner as to facilitate proper focus in the prayer and to enable worshippers to pray in an orderly manner.
It also confirms that the month is not always complete [with thirty days]..

379
It was narrated that Maymunah said: The Messenger of Allah (blessings and peace of Allah be upon him) would pray when I was nearby and was menstruating, and his garment sometimes touched me when he prostrated. And he used to pray on a small mat..

Commentary : There are rulings that apply to the menstruating woman, but it is not one of them that she should not touch anyone and no one should touch her, as was the practice of the Jews with their women. Islam honours women in all circumstances, and permits others to interact with the menstruating woman, speak to her, eat with her, and so on.
In this hadith, the Mother of the Believers Maymunah bint al-Harith (may Allah be pleased with her) states that the Prophet (blessings and peace of Allah be upon him) used to pray when she was near him, and she was menstruating. When he prostrated, his garment would touch her, and he would pray on a small mat made of palm leaves stitched together. It was used to keep the worshipper’s face off the ground.
This hadith was quoted as evidence that the body of the menstruating woman is pure (tahir), and that when a worshipper is praying, if he comes into contact with part of the body (such as the hand or foot) or clothes of another person which are clean and pure, that does not invalidate his prayer, even if the body of the other person is deemed to be ritually impure (whether minor or major impurity). If the worshipper’s garment happens to touch a woman, that does not affect his prayer, even if the woman is menstruating, and being close to a menstruating woman does not invalidate prayer. This is one of the ways in which Islam makes things easy for women in all circumstances, and one of the ways in which Islam honours women, especially at the time of menses..

380
It was narrated from Anas ibn Malik that his grandmother Mulaykah invited the Messenger of Allah (blessings and peace of Allah be upon him) to a meal that she had made for him. He ate some of the food, then he said: “Get up and let me lead you in prayer.” Anas said: I got up to fetch a mat of ours that turned black from long use. I sprinkled it with water, then the Messenger of Allah (blessings and peace of Allah be upon him) stood up, the orphan and I stood in one row behind him, and the old woman stood behind us. Then the Messenger of Allah (blessings and peace of Allah be upon him) led us in praying two rak‘ahs, then he left..

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best of people in attitude and in raising his companions’ spirits. Every time he visited them, he would teach them some rulings and etiquette, and the Sahabah transmitted his teachings and his Sunnah to the ummah so that they could learn the rulings of Islam from it.
In this hadith, Anas (may Allah be pleased with him) narrates that his grandmother Mulaykah, who was his maternal grandmother, invited the Messenger of Allah (blessings and peace of Allah be upon him) to a meal that she had made for him, and he accepted her invitation and ate some of that food. The Sahabah (may Allah be pleased with him) would invite him to their houses, so that he could lead them in prayer and they could receive his blessing. Then after the meal ended, he instructed them to get up and pray so that he could teach them how to pray in a practical manner, or to bless the place for them by praying in it and offering supplication for them. So Anas (may Allah be pleased with him) got up to fetch an old mat that had turned black from long use. He sprinkled it with water, to clean it, soften it and prepare it for people to sit on it, or to remove any uncertainty as to whether it was impure (najis). Then the Prophet (blessings and peace of Allah be upon him) stood up, and Anas and the orphan – who was Damrah or Dumayrah ibn Sa‘d al-Himyari, or someone else, and he had reached the age of discernment – stood behind him, in one row, and his grandmother Mulaykah stood behind them, because the women stand behind the men and children in the prayer. Then the Prophet (blessings and peace of Allah be upon him) led them in praying two rak‘ahs, then he left after he prayed.
This is part of Prophetic etiquette, to make one’s visit brief, to leave after having fulfilled the purpose of one’s visit, and to offer supplication for the people who live there.
This hadith indicates that it is permissible for the worshipper to prostrate on a carpet or rug to keep his face from touching the ground directly. .

382
It was narrated from ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him), that she said: I would sleep in front of the Messenger of Allah (blessings and peace of Allah be upon him), and my legs would be in his qiblah. When he prostrated, he would nudge me and I would draw up my legs, and when he stood up, I would stretch them out again. And at that time there were no lamps in our houses..

Commentary : Prayer is an act of worship that nourishes the soul. In the prayer, the individual stands before his Lord, and he should take measures to help him focus properly and not be distracted whilst praying.
In this hadith, ‘A’ishah (may Allah be pleased with her) narrates that she would sleep in front of the Messenger of Allah (blessings and peace of Allah be upon him) and her legs would be in his qiblah; in other words, the Prophet (blessings and peace of Allah be upon him) would pray tahajjud on the mat on which his wife was sleeping, and she would be sleeping in front of him whilst he was praying, so she was between him and the qiblah. When he prostrated, he would touch her with his hand to alert her to the fact that he wanted to prostrate, so she would draw up her legs so that he could prostrate. Then when he stood up again, she would stretch her legs out again. At that time there were no lights or lamps in the houses, because they had very little in the way of worldly comforts. This indicates that darkness was the reason why she was in front of the Prophet (blessings and peace of Allah be upon him) whilst he was praying.
This hadith indicates that a woman does not interrupt or invalidate the prayer of one who is praying in her direction.
It also indicates that a small movement made whilst praying does not invalidate the prayer..

383
It was narrated from ‘Urwah that ‘A’ishah told him that the Messenger of Allah (blessings and peace of Allah be upon him) used to pray whilst she was between him and the qiblah, lying on the mat as if on a bier..

Commentary : Prayer is an act of worship that nourishes the soul. In the prayer, the individual stands before his Lord, and he should take measures to help him focus properly and not be distracted whilst praying.
In this hadith, ‘Urwah ibn al-Zubayr (may Allah be pleased with him) narrates that ‘A’ishah (may Allah be pleased with her) told him that the Messenger of Allah (blessings and peace of Allah be upon him) used to pray whilst she was between him and the qiblah, lying on the mat – and according to a report in Sahih al-Bukhari: on the mat on which they slept. In other words, she was sleeping in front of him, as if on a bier. Thus she described herself as if in the position of the deceased [during the funeral prayer], because there was nothing to distract the one who was praying.
This hadith indicates that it is valid to pray on any pure (tahir) surface, whether it is a mat or anything else.
It indicates that a woman does not interrupt or invalidate the prayer of one who is praying in her direction.
It also indicates that it is valid to pray facing towards one who is sleeping..

385
It was narrated that Anas ibn Malik said: We were praying with the Prophet (blessings and peace of Allah be upon him), and one of us would put the edge of his garment on the place of prostration because of the intense heat..

Commentary : Islam is a religion of ease which made things easier for people in their lives and their worship; it permits people to use whatever will help them to maintain proper focus and humility in prayer, and will help them to prostrate, especially at times of heat and cold, both of which will affect the head when it touches the ground directly.
In this hadith, Anas (may Allah be pleased with him) narrates that they were praying with the Prophet (blessings and peace of Allah be upon him), and they would put the edge of their garment in the place of prostration because it was so hot. In other words, one of them would put the edge of his garment under his forehead to protect himself from the scorching heat of the ground which had been heated by the rays of the sun. This indicates that the Prophet (blessings and peace of Allah be upon him) approved of them doing that, and did not tell them not to do it, out of compassion towards them and so as to make things easier for them.
This hadith indicates that it is valid to prostrate on cloth when it is very hot; to that we may add that this is also valid when it is very cold.
It indicates that a small action whilst praying is overlooked, because putting the edge of one’s garment in the place of prostration is an action, but it is small..

386
It was narrated that Abu Maslamah Sa‘id ibn Yazid al-Azdi said: I asked Anas ibn Malik: Did the Prophet (blessings and peace of Allah be upon him) pray in his sandals? He said: Yes..

Commentary : It is permissible to pray wearing sandals, so as to make things easier for the Muslim ummah, and also to be different from the Jews.
In this hadith, the Tabi‘i Abu Maslamah Sa‘id ibn Yazid narrates that he asked Anas ibn Malik (may Allah be pleased with him), the servant of the Prophet (blessings and peace of Allah be upon him): Did the Prophet (blessings and peace of Allah be upon him) pray wearing his sandals on his feet, in any prayer, whether it was supererogatory or obligatory? Anas replied in the affirmative, and said that the Prophet (blessings and peace of Allah be upon him) indeed did that, and this was a concession to make things easier for the ummah. Moreover, it is narrated in Sunan Abi Dawud from the Prophet (blessings and peace of Allah be upon him) that he said: “Be different from the Jews, for they do not pray in sandals or khuffs.” What appears to be the case is that this is for the purpose of being different from the Jews.
The word translated here as sandals refers to footwear that is worn to protect the feet from the ground when walking. The reports explain that when wearing sandals, it is stipulated that they should be pure (tahir) and free of any impurities (najasah). Whoever finds anything (najasah) on his sandals should rub them with dust, to purify them.
This hadith highlights the keenness of the Sahabah and Tabi‘in to follow the Sunnah of the Prophet (blessings and peace of Allah be upon him).  .

387
It was narrated that Hammam ibn al-Harith said: I saw Jarir ibn ‘Abdillah urinating, then he did wudu’ and wiped over his khuffs, then he stood up and prayed. He was asked about that, and he said: I saw the Prophet (blessings and peace of Allah be upon him) doing something like this. Ibrahim said: They liked that, because Jarir was one of the last to become Muslim..

Commentary : It is permissible to wipe over the khuffs and pray wearing them, so as to make things easier for the Muslim ummah. In this hadith, the Tabi‘i Hammam ibn al-Harith narrates that he saw the Sahabi Jarir ibn ‘Abdillah (may Allah be pleased with him) urinating, then he did wudu’ and did not wash his feet; rather he wiped over his khuffs instead. Then he stood up and prayed wearing his khuffs, and did not take them off. He was asked why he had wiped over his khuffs and prayed wearing them, and he said: I saw the Prophet (blessings and peace of Allah be upon him) doing something like this; he did no more than wipe over his khuffs, then he prayed wearing them, so I followed his example and emulated his Sunnah. Wiping over the khuffs is a concession that is granted both to the traveller and the one who is not travelling. The maximum time for wiping over the khuffs is three days for one who is travelling, and one day and one night for one who is not travelling. The manner of wiping is to wipe the top of the feet, not the bottom, so long as the individual put his khuffs on when he was in a state of purity, as is the apparent meaning of the reports.
Ibrahim al-Nakha‘i and others among the Tabi‘in liked the hadith of Jarir ibn ‘Abdillah because it indicates that wiping over the khuffs is permitted and that this ruling remains valid and was not abrogated by the verse of wudu’ in Surat al-Ma’idah, which says that it is obligatory to wash the feet. This is the verse in which Allah (may He be exalted) says: {O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles} [al-Ma’idah 5:6]. That is because Jarir (may Allah be pleased with him) became Muslim after that verse was revealed, as he became Muslim at the end of the Prophet’s life, in the year in which he died, and he saw him wiping over his khuffs. Thus he spoke of what he had seen after the verse of wudu’ had been revealed, so he confirmed that wiping over the khuffs was valid and this ruling remains in effect.
This hadith highlights the keenness of the Sahabah and Tabi‘in to follow the Sunnah of the Prophet (blessings and peace of Allah be upon him)..

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..

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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..