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Hadith
878
It was narrated from Ibn ‘Umar (may Allah be pleased with him) that whilst ‘Umar ibn al-Khattab was standing and delivering the khutbah one Friday, a man who was one of the earliest Muhajirin, one of the companions of the Prophet (blessings and peace of Allah be upon him) came in. ‘Umar called out to him: What time is this? He said: I was busy and could not return to my family until I heard the adhan, and I could not do more than just wudu’. ‘Umar said: And just wudu’ too, when you know that the Messenger of Allah (blessings and peace of Allah be upon him) used to enjoin us to do ghusl?.

Commentary : Enjoining what is right and forbidding what is wrong is one of the most prominent characteristics of this ummah and is one of the causes of its being superior to others. Allah destroyed some of the nations who came before us because they failed to enjoin what is right and forbid what is wrong. Therefore every Muslim is commanded to enjoin what is right as much as he can, and forbid what is wrong as much as he can. Because ‘Umar ibn al-Khattab (may Allah be pleased with him) was one of the most assiduous in promoting the truth, he never failed to enjoin what is right, wherever he was. In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that during his caliphate, his father ‘Umar (may Allah be pleased with him) was standing and delivering the khutbah one Friday when a man who was one of the earliest Muhajirin, came in. He was ‘Uthman ibn ‘Affan, according to a report in al-Muwatta’. When ‘Umar (may Allah be pleased with him) saw that he had come late, he said to him: “What time is this?” –rebuking him for coming late. ‘Uthman (may Allah be pleased with him) responded by telling him that he had become busy with some matters, so he could not go back to his house until he heard the adhan, so he did wudu’ quickly and did not do ghusl, in order to catch up with Jumu‘ah. ‘Umar (may Allah be pleased with him) said to him: And just wudu’ too, when you know that the Messenger of Allah (blessings and peace of Allah be upon him) used to enjoin us to do ghusl?Here ‘Umar (may Allah be pleased with him) rebuked ‘Uthman (may Allah be pleased with him) a second time. What he meant was: and you did not do ghusl for Jumu‘ah either; you only did wudu? Is it not enough that you came late and missed out on the virtue of coming early, and you followed that with failing to do ghusl, being content with doing wudu’ only, when you heard the Prophet (blessings and peace of Allah be upon him) enjoining us to do ghusl on Friday!
The command to do ghusl on Friday is part of the etiquette of coming to the mosque and prayers in congregation. It is advice from the Prophet (blessings and peace of Allah be upon him) to do what is most appropriate and best on such occasions.
This hadith indicates that we should enjoin what is right and forbid what is wrong, even if that is in front of other people.
It indicates that the leader should check on those under his authority, and instruct them to do that which is best for their spiritual well-being, and to rebuke the one who falls short in doing what is more appropriate. It also indicates that enjoining what is right and forbidding what is wrong may be done during the khutbah and does not invalidate it.
It indicates that the Muslim is encouraged to come early to Jumu‘ah.
It indicates that it is permissible to just do wudu’ for Jumu‘ah, but highlights the fact that ghusl is better..

880
It was narrated that Abu Sa‘id said: I bear witness that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Ghusl on Friday is obligatory for every adult, and he should brush his teeth and put on perfume if it is available.” ‘Amr said: As for ghusl, I bear witness that it is obligatory. As for brushing the teeth and putting on perfume, Allah knows best whether it is obligatory or not, but this is what it says in the hadith..

Commentary : Friday is the best of days; it is the weekly festival (eid) of the Muslims, on which they gather to remember Allah (dhikr). Hence there are several points of etiquette to be observed on Fridays. In this hadith, the Prophet (blessings and peace of Allah be upon him) explains some of them. He (blessings and peace of Allah be upon him) explains that doing ghusl on Friday is obligatory for every adult, in the sense that it is so important for every adult male who is required to attend Jumu‘ah that it is almost like an obligatory duty for him. Another of these sunnahs is brushing the teeth and cleaning them with a siwak or by other means, scrubbing the teeth with something that will clean them. Another of these sunnahs is putting on perfume that has a good smell.
Doing ghusl and cleaning the mouth are part of the etiquette of attending the mosques and prayers in congregation. It is advice from the Prophet (blessings and peace of Allah be upon him) to do that which is appropriate on such occasions.
The ‘Amr referred to here is ‘Amr ibn Sulaym, the narrator of the report. The words “As for brushing the teeth and putting on perfume…”, which appear towards the end of the report, indicate that the conjunction does not mean that these actions are all at the same level of importance. It is as if he was certain that ghusl only is obligatory, because this is clearly stated in the hadith; he did not say anything about the other actions, because of the possibility that they may or may not be obligatory. It was also said that as the Prophet (blessings and peace of Allah be upon him) mentioned together doing ghusl and putting on perfume on Friday, and everyone agrees that there is no blame on the one who does not put on perfume on Friday, if he has no offensive odours that could annoy or offend other people in the mosque, the same applies to the one who does not do ghusl, because the reason for both is the same. The same applies to brushing the teeth..

881
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever does ghusl on Friday, the same as ghusl for janabah, then sets out early, it is as if he sought to draw close to Allah by giving a camel in charity. Whoever sets out at the second hour, it is as if he sought to draw close to Allah by giving a cow in charity. Whoever sets out at the third hour, it is as if he sought to draw close to Allah by giving a horned ram in charity. Whoever sets out at the fourth hour, it is as if he sought to draw close to Allah by giving a chicken in charity. Whoever sets out at the fifth hour, it is as if he sought to draw close to Allah by giving an egg in charity. Then when the imam comes out, the angels come to listen to the reminder [the khutbah]..

Commentary : Allah (may He be glorified and exalted) has instructed His believing slaves to hasten to do good deeds, and He praises those who do that, as He says: {Indeed, they used to hasten to good deeds} [al-Anbiya’ 20:19]. Because coming early to prayer is a good deed, especially in the case of Jumu‘ah prayer, the one who comes early to the prayer attains greater reward and virtue than others.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us of the virtue of coming early to Jumu‘ah prayer. First he encourages the Muslim to do ghusl for this prayer, and tells us that for the one who does a complete ghusl, like that done in the case of janabah, then goes to Jumu‘ah prayer  early, at the beginning of the day, it is as if he sought to draw close to Allah (may He be exalted) by giving a camel in charity. For the one who goes at the second hour, it is as if he gave a cow in charity for the sake of Allah (may He be exalted). For the one who goes at the third hour, it is as if he gave a horned ram in charity; this description emphasizes how beautiful and perfect it is. For the one who goes at the fourth hour, it is as if he gave a chicken in charity, and for the one who goes at the fifth hour, it is as if he gave an egg in charity. The hours referred to in the hadith begin at sunrise, and this division is done according to the length of time between sunrise and the time of the second adhan; the time is divided into five parts, each of which is what is referred to by the word “hour” in this hadith. Then the Prophet (blessings and peace of Allah be upon him) tells us that when the imam comes out and ascends the minbar to deliver the khutbah, the angels come in and do not write down the names of those who come in after that, so that they can listen to the Jumu‘ah khutbah and what it contains of remembrance of Allah (may He be exalted). Thus those who come after that miss out on the virtue of coming early, but they do not miss out on the reward for Jumu‘ah.
This hadith highlights the virtue of coming early for Jumu‘ah prayer.
It also urges the Muslim to do ghusl for Jumu‘ah..

883
It was narrated that Salman al-Farisi said: The Prophet (blessings and peace of Allah be upon him) said: “No man does ghusl on Friday, cleaning and purifying himself as much as he can, and puts on perfume, whether it is his own perfume or perfume that is in his house, then goes out, and does not push his way between two people, then he prays whatever is decreed that he should pray, then he listens attentively when the imam speaks, but he will be forgiven whatever sins he commits between this and the following Jumu‘ah.”.

Commentary : Friday is the best of days; it is the weekly festival of the Muslims, on which they gather to do good and remember Allah (dhikr). Hence the most important acts of etiquette on this day include purifying and cleaning oneself, ensuring that one smells good, coming early to the prayer, avoiding anything that could annoy or offend people, and listening attentively to the khatib. In this hadith, the Prophet (blessings and peace of Allah be upon him) speaks of the virtues of this etiquette. He begins by urging the Muslim to do ghusl and purify himself, which means cleaning himself thoroughly. What is meant is cleaning oneself by trimming the moustache, clipping the nails and shaving the pubic hair. Then the Prophet (blessings and peace of Allah be upon him) mentioned another act of etiquette, which is perfuming oneself, which the Muslim may do with his own perfume or by putting on some of his wife’s perfume. Then when he sets out to go to the mosque, when he enters the mosque he should not push his way between two people. This is a reference to coming early, because if he sets out early, he will not have to step over people’s necks or push his way between those who arrived before him and are sitting down. It was also said that what is meant is that he should not push his way between two men and stand between them, because he may make them feel constrained, especially when it is very hot and there is a large number of people. “then he prays whatever is decreed that he should pray” of supererogatory prayer. “then he listens attentively when the imam speaks”  so he listens properly to the khutbah. Whoever does this will be forgiven for whatever sins he commits in the period between this Jumu‘ah prayer and its khutbah, until the same time the following week.
This hadith indicates that we are urged to do ghusl on Friday.
It indicates that it is encouraged to put on perfume [when attending Jumu‘ah prayer].
It indicates that it is not allowed to step over people on Friday, except for one who can find no other way to reach the prayer place except by doing that.
It indicates that it is permissible to offer whatever supererogatory prayers one wishes before Jumu‘ah prayer.
It indicates that we are urged to listen attentively when the khatib begins to deliver the khutbah..

884
It was narrated that Tawus said: I said to Ibn ‘Abbas: They said that the Prophet (blessings and peace of Allah be upon him) said: “Do ghusl on Friday and wash your heads, even if you are not junub, and put on perfume.” Ibn ‘Abbas said: As for ghusl, then yes; as for perfume, I do not know..

Commentary : Islam is a religion of cleanliness and beauty, and it encourages both. In this hadith, Tawus ibn Kaysan – who was one of the Tabi‘in – narrates that he told ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) that some people were narrating a hadith from the Prophet (blessings and peace of Allah be upon him), which was: “Do ghusl on Friday and wash your heads, even if you are not junub, and put on perfume.” Ibn ‘Abbas (may Allah be pleased with him) said: As for ghusl, then yes; as for perfume, I do not know. It is known that the one who does ghusl will wash his head, so the words “and wash your heads” are a confirmation of the words “Do ghusl”, by way of mentioning something specific after mentioning something general, for emphasis and to point out that what is required is complete ghusl, lest anyone think that pouring water over the body without pouring it over the hair and making it reach the scalp is good enough for ghusl on Friday. The words “even if you are not junub” confirm that the command to do ghusl on Friday is not only for those who are junub. The words of Ibn ‘Abbas (may Allah be pleased with him), “As for ghusl, then yes; as for perfume, I do not know” mean: As for ghusl, I heard it from the Messenger of Allah (blessings and peace of Allah be upon him); as for perfume, I did not hear about it from him. The fact that Ibn ‘Abbas had not heard anything about putting on perfume on Friday does not mean that the Prophet (blessings and peace of Allah be upon him) did not say it. Ibn ‘Abbas (may Allah be pleased with him) narrated what he heard. But others heard it. In Sahih al-Bukhari it is narrated from Abu Sa‘id al-Khudri (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said concerning the etiquette of Jumu‘ah: “…and put on perfume if it is available.”
This hadith indicates that it is forbidden to issue a fatwa without knowledge. Here we see Ibn ‘Abbas (may Allah be pleased with him) – despite his high status and lofty position among the Sahabah – saying, I do not know. So no one should feel too embarrassed to say, when he does not know something, I do not know.
This hadith indicates that we are urged to do ghusl on Friday.
It indicates that it is encouraged to put on perfume when attending Jumu‘ah prayer..

885
It was narrated from Tawus, from Ibn ‘Abbas (may Allah be pleased with him), that he mentioned what the Prophet (blessings and peace of Allah be upon him) said with regard to doing ghusl on Friday. I said to Ibn ‘Abbas: Can he put on perfume if his wife has some? He said: I do not know..

Commentary : Friday is the best of days; it is the weekly festival (eid) of the Muslims, on which they gather to do good and remember Allah (dhikr). Hence the Prophet (blessings and peace of Allah be upon him) enjoined people to do ghusl on that day. In this hadith, the Tabi‘i Tawus ibn Kaysan narrates that Ibn ‘Abbas (may Allah be pleased with him) mentioned what the Prophet (blessings and peace of Allah be upon him) said with regard to doing ghusl on Friday. The command in this instance is addressed to one who is not junub, for the purpose of cleaning and purifying himself, because the one who is junub is commanded to remove the janabah on Friday and otherwise. Tawus asked him: Did the Prophet (blessings and peace of Allah be upon him) enjoin putting on perfume, even if the perfume belongs to one’s wife? This is because perfume is one of the things that she uses to beautify herself for her husband, so it is most likely that perfume would be in the possession of women, rather than men. What is meant by perfume is anything that is applied to the body to give a good fragrance.
Ibn ‘Abbas (may Allah be pleased with him) responded by saying that he had no knowledge of what the Prophet (blessings and peace of Allah be upon him) had said with regard to putting on perfume on Friday, or whether this action was recommended or was enjoined like ghusl. The fact that Ibn ‘Abbas (may Allah be pleased with him) had not heard anything about putting on perfume on Friday does not necessarily mean that the Prophet (blessings and peace of Allah be upon him) did not say it.Ibn ‘Abbas (may Allah be pleased with him) narrated what he heard. But others heard it. In Sahih al-Bukhari it is narrated from Abu Sa‘id al-Khudri (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said concerning the etiquette of Jumu‘ah: “…and put on perfume if it is available.” The command to put on perfume depends on one’s ability to do it, for not everyone owns perfume or keeps it at home.
This hadith highlights an important point of etiquette for the scholar and mufti, which is that they should say “I do not know” with regard to anything of which they have no knowledge.
It also indicates that we are urged to do ghusl on Friday..

887
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Were it not that it would be too difficult for my ummah, or for the people, I would have instructed them to use the siwak at the time of every prayer.”.

Commentary : Prayer means standing before Allah (may He be glorified and exalted), so it is essential to be in a state of purity and look good, and for the mouth and teeth to be clean.
In this hadith, the Prophet (blessings and peace of Allah be upon him) states that were it not that it would be too difficult for the worshippers among his ummah, he would have instructed them and made it obligatory for them to use the siwak before offering any prayer, whether it was obligatory or supererogatory, and whether the mouth had an odour or was clean. This is by way of encouraging people to do this noble act, which is purifying the mouth and cleaning the teeth when meeting Allah in prayer. The siwak is the root of the arak tree; this hadith may also refer to using any other kind of stick or similar thing to clean the teeth and take away any odour and the like. The Sunnah is to use the siwak when doing wudu’ for prayer too, as it says in a report narrated by al-Bukhari from Abu Hurayrah (may Allah be pleased with him). The time to do that when doing wudu’ is after washing the hands and before rinsing the mouth.
This hadith indicates that worshippers are urged to use the siwak whenever possible.
It also highlights the keenness of the Prophet (blessings and peace of Allah be upon him) to make things easy for people..

888
It was narrated that Anas said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “I have mentioned to you many times the importance of using the siwak.”.

Commentary : Using the siwak is a confirmed Sunnah (Sunnah mu’akkadah) of the Prophet (blessings and peace of Allah be upon him). He (blessings and peace of Allah be upon him) said: “Were it not that it would be too difficult for my ummah, I would have instructed them to use the siwak at the time of every prayer.” The siwak is cleansing for the mouth and pleasing to the Lord.
In this hadith, the Prophet (blessings and peace of Allah be upon him) confirmed the command to use the siwak, as he said: “I have mentioned to you many times the importance of using the siwak”, to emphasize its importance and enjoin it. The siwak is obtained from the roots of the arak tree. The point of telling them this, even though they were already aware of it, is to highlight and emphasize the importance of using the siwak. Even though the siwak is Sunnah at all times, it is even more important in certain situations, including prayer, wudu’ and reading Qur’an. As Jumu‘ah is one of the prayers for which the Muslims are enjoined to adorn themselves and prepare themselves for it by doing ghusl and putting on perfume, and using the siwak is one of the means of cleansing and purifying oneself, it is even more important on Friday..

890
It was narrated that ‘A’ishah (may Allah be pleased with her) said: ‘Abd al-Rahman ibn Abi Bakr came in, holding a siwak with which he was cleaning his teeth. The Messenger of Allah (blessings and peace of Allah be upon him) looked at it, and I said to him: Give me this siwak, O ‘Abd al-Rahman. So he gave it to me, and I cut off the part where he had been using it, then I chewed it and gave it to the Messenger of Allah (blessings and peace of Allah be upon him), and he cleaned his teeth with it while he was leaning against my chest..

Commentary : When his illness grew worse,  the Prophet (blessings and peace of Allah be upon him)asked his wives’ permission to let him stay in the house of ‘A’ishah (may Allah be pleased with her), because she was so dear to him and he loved her very much.
In this hadith, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) narrates that her brother ‘Abd al-Rahman ibn Abi Bakr came in to visit the Prophet (blessings and peace of Allah be upon him) during his final sickness. ‘Abd al-Rahman was carrying a siwak with which he was cleaning his teeth. The Prophet (blessings and peace of Allah be upon him) looked at the siwak; he was unable to speak, but the Mother of the Believers ‘A’ishah (may Allah be pleased with her) understood that he wanted to use the siwak. So she took it from ‘Abd al-Rahman  and cut off the part where he had been using it, then she chewed it to soften it for the Prophet (blessings and peace of Allah be upon him). Then she gave it to the Prophet (blessings and peace of Allah be upon him) and he rubbed his teeth with it while he was leaning against her chest.
This hadith highlights the virtue of ‘A’ishah (may Allah be pleased with her) and her status with the Prophet (blessings and peace of Allah be upon him).
It highlights the Prophet’s kind treatment of his wives.
It demonstrates that the Prophet (blessings and peace of Allah be upon him) adhered to the Sunnah of using the siwak even when he was very ill.
It confirms the virtue of using the siwak..

891
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) used to recite in Fajr prayer on Friday “Alif-Lam-Mimtanzil” [Surat al-Sajdah] and “Hal ata ‘ala al-insanihinun min al-dahr”  [Surat al-Insan]. .

Commentary : The Messenger of Allah (blessings and peace of Allah be upon him) used to recite certain surahs in some of the prayers, in most cases. He did this for various reasons, one of which may have been that the verses were appropriate to the time when they were recited.
In this hadith, Abu Hurayrah (may Allah be pleased with him) narrates that in Fajr prayer on Fridays, the Prophet (blessings and peace of Allah be upon him) used to recite Surat al-Sajdah in the first rak‘ah and Surat al-Insan in the second rak‘ah. This is what he (blessings and peace of Allah be upon him) usually did most of the time. That was because of what these two surahs contain of mention of what has happened and what will happen, from creation until re-creation (resurrection), such as the creation of Adam (peace be upon him), the gathering of all creatures, their resurrection from the graves to either Paradise or Hell, the stages of the Day of Resurrection, and the fact that it will happen on a Friday. Reciting these two surahs in Fajr prayer on Friday is following the example of the Messenger of Allah (blessings and peace of Allah be upon him). It was said that this is on condition that one recite other surahs sometimes, lest anyone think that it is not permissible to recite any other surahs [in Fajr prayer on Fridays]..

892
It was narrated from Ibn ‘Abbas that he said: The first Jumu‘ah prayer that was established after Jumu‘ah prayer in the mosque of the Messenger of Allah (blessings and peace of Allah be upon him) was in the mosque of [the tribe of] ‘Abd al-Qays in Juwatha in al-Bahrayn..

Commentary : Jumu‘ah prayer is very important in Islamic teachings and in Muslim society, and it can only be done in congregation.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that the first Jumu‘ah prayer to be offered, fulfilling all the conditions of the khutbah and gathering, after the Jumu‘ah that the Sahabah prayed for the first time in the Prophet’s Mosque in Madinah, was the Jumu‘ah that was established in the mosque of ‘Abd al-‘Qays. They were a tribe in Juwatha, which was in al-Bahrayn. Juwatha was a village or the name of a fortress, and in ancient times, the name al-Bahrayn was given to the area which now includes Bahrain, al-Ahsa’ and al-Qatif in the eastern part of the Kingdom of Saudi Arabia. The Mosque of ‘Abd al-Qays is located in what is now known as the province of al-Ahsa’.
This hadith indicates that there is no stipulation that Jumu‘ah should only be established in large cities; rather it is permissible in villages too..

896
It was narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “We are the last but we will be the first on the Day of Resurrection. They were given the Book before us, and it was given to us after them. This is the day concerning which they differed, but Allah guided us to it. Tomorrow is for the Jews, and the day after tomorrow is for the Christians.” Then he fell silent, then he said: “It is obligatory for every Muslim to do ghusl one day out of every seven days, in which he washes his head and his body.”.

Commentary : Our Prophet Muhammad (blessings and peace of Allah be upon him) is the best of the prophets, and his ummah is the best of nations. In this hadith, the Prophet (blessings and peace of Allah be upon him) highlights some of the ways in which his ummah surpasses the previous nations, and he lists some of their characteristics which distinguish them from those nations. He states that he and his ummah are the lastin chronological terms, because he (blessings and peace of Allah be upon him) is the last of the prophets and messengers, and there will be no prophet after him, but on the Day of Resurrection they will be ahead of the previous nations, the People of the Book, in virtue and status, as they will come after the Muslim ummah with regard to the reckoning, judgement and admission to Paradise.
Then the Prophet (blessings and peace of Allah be upon him) referred to the People of the Book, the Jews and Christians, stating that they were given the Book – meaning the Torah and Gospel – before us, and we were given the Holy Qur’an, which is the greatest of the Books that Allah (may He be exalted) sent down to His slaves, after them.
Then he (blessings and peace of Allah be upon him) referred to Friday, which is the day concerning which the People of the Book before us differed, after they had been told that it was their day and were commanded to venerate it. But they abandoned it and resorted to choosing a day based on their own reasoning.So the Jews venerated Saturday, because it was the day on which Allah finished creation, as they thought that this was the virtue that made this day special and deserving of veneration. The Christians venerated Sunday, because creation began on that day. But Allah guided us to Friday, by means of revelation which tells us that this day should be venerated, or on the basis of scholarly views that are in harmony with the intended meaning of the text. Therefore Saturday is for the Jews and Sunday is for the Christians.
It was said that because the Jews chose Saturday and the Christians chose Sunday, and Allah guided us to Friday – which comes before those two days – this shows that we went ahead of them in this world and we will go ahead of them in the hereafter.
Then the Prophet (blessings and peace of Allah be upon him) explained that it is a duty for every Muslim – what is meant is those who are accountable – to do ghusl one day in every seven, which is Friday, in which he should wash his head and his body.
What is meant by doing ghusl is pouring water over the body and head for the purpose of purification and cleanliness. Thus the individual is required, at the very least, to wash himself with water every seven days. The head is singled out for mention, even though it is part of the body, to indicate that special attention should be paid to it..

900
It was narrated that Ibn ‘Umar said: One of ‘Umar’s wives used to attend Fajr and ‘Isha’ prayers in congregation in the mosque. It was said to her: Why do you go out when you know that ‘Umar dislikes that, because he is a man of protective jealousy? She said: What is preventing him from telling me not to do this? He said: What is preventing him is the word of the Messenger of Allah (blessings and peace of Allah be upon him): “Do not prevent the female slaves of Allah from going to the mosques of Allah.”.

Commentary : There are rulings which apply specifically to women when attending prayers in the mosques, how they should go out, and what they should look like, in terms of modesty, adornment, covering, and avoiding dubious situations, and barring any means that could lead to them being a source of fitnah (temptation).
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that one of the wives of ‘Umar (may Allah be pleased with him) – namely ‘Atikah bint Zayd ibn ‘Amr ibn Nufayl – used to attend Fajr and ‘Isha’ prayers in congregation in the mosque. She was told that ‘Umar (may Allah be pleased with him) disliked the women going out at this time, the reason being that he felt protective jealousy (ghirah) concerning them. She asked why he let her do that and did not forbid her to do it, and she was told that what was preventing him from forbidding her to do this was the word of the Prophet (blessings and peace of Allah be upon him), “Do not prevent the female slaves of Allah from going to the mosques of Allah,” and allow them to go to the mosque to pray, seek knowledge and the like. Describing them as “the female slaves of Allah” is more eloquent than simply calling them women.
There are some reports which say that this permission was only granted for prayer at night, such as ‘Isha’ and Fajr – as is mentioned in the hadith narrated by al-Bukhari from Ibn ‘Umar, according to which the Prophet of Allah said: “If your womenfolk ask you for permission to go out at night, give them permission” – because it is dark, so they will be concealed and there will be no fear of fitnah (temptation) for her or because of her. This is what the wife of ‘Umar (may Allah be pleased with her) used to do. Abu Dawud and Ahmad also narrated that the Prophet (blessings and peace of Allah be upon him) said: “Let them go out unadorned,” meaning that they should not be wearing perfume or any kind of adornment, so that they will not be a cause of fitnah (temptation) to men.
This hadith indicates that women are permitted to pray in the mosque, if there is no fear of fitnah (temptation)..

901
It was narrated that ‘Abdullah ibn al-Harith said: Ibn ‘Abbas said to his mu’adhdhin on a rainy day: When you have said,AshhaduannaMuhammadanRasulullah (I bear witness that Muhammad is the Messenger of Allah), do not say Hayya ‘ala al-salah (Come to prayer); rather say Sallu fi buyutikum (Pray in your houses). It was as if the people objected to that, but he said: One who is better than me did that. Indeed Jumu‘ah is an obligatory prayer, but I did not want to make you come out and walk in mud and slippery conditions..

Commentary : Prayer is the foundation of faith, and the Muslim cannot afford to miss it, whether he is at home or travelling, whether during peacetime or wartime. But the teachings of Islam take people’s situation into consideration when they have no choice and when conditions are hard, and whether it is a time of fear or a time of safety.
In this hadith, the Tabi‘i Muhammad ibn Sirin narrates that ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) said to his mu’adhdhin on a very rainy day: When you reach in youradhan the words AshhaduannaMuhammadanRasulullah(I bear witness that Muhammad is the Messenger of Allah), do not say Hayya ‘ala al-salah (Come to prayer); say instead of that: Sallu fi buyutikum (Pray in your houses), so that the people will hear this concession and not come out. This was in relation to Jumu‘ah prayer, as is mentioned at the end of the report. It was as if the people objected to what he said about there being a concession allowing them not to attend Jumu‘ah because of the rain. So Ibn ‘Abbas (may Allah be pleased with him) said to them: One who is better than me did that, meaning the Prophet (blessings and peace of Allah be upon him). Then Ibn ‘Abbas explained the reason for this, as he said: Indeed Jumu‘ah is an obligatory prayer, meaning that it is obligatory for every accountable man who hears the call and is not travelling, but I did not like to cause you hardship and difficulty, and there is a concession that makes the matter flexible for you. It was said that what was meant by the phrase translated above as “causing hardship” is: I did not want to be the cause of you incurring sin when you feel reluctant to come, and perhaps some of you may feel angry or say words that are not appropriate because of walking in the mud, which could lead to you slipping and falling. Rain is one of the excuses for which a concession is granted with regard to an obligatory duty, and it is one of the valid excuses for which prayer in congregation may be waived.
It was said that the phrase “Sallu fi buyutikum (Pray in your houses)” gives people the choice, and does not mean that they must pray at home; it is up to the worshipper and he has the choice: if he wishes, he may stay at home, and if he wishes, he may go out to the mosque.
This hadith highlights one aspect of how things may be made easier for people in such situations.
It also indicates that rain is one of the reasons for which Jumu‘ah prayer and prayers in congregation may be waived. .

902
It was narrated that ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him) said: The people used to come on Friday from their homes and from al-‘Awali; they would come in the dust, with dust and sweat having accumulated on them, and with the smell of sweat emanating from them. One of them came to the Messenger of Allah (blessings and peace of Allah be upon him) when he was in my house, and the Prophet (blessings and peace of Allah be upon him) said: “I wish you would purify yourselves for this day of yours.”.

Commentary : Friday is an important day, and it is the best day of the week, on which the Muslims gather for prayer. The Prophet (blessings and peace of Allah be upon him) urged the people to purify themselves, clean themselves and make themselves look good on this day, especially those who wanted to attend  Jumu‘ah prayer.
In this hadith, ‘A’ishah (may Allah be pleased with her) narrates that the people used to come to attend Jumu‘ah prayer from their houses and from al-‘Awali, which refers to some areas near Madinah, to pray with the Messenger of Allah (blessings and peace of Allah be upon him) in his mosque. “they would come in the dust [fi’l-ghubar]” – in a report narrated by Muslim, it says: “they would come in ‘abayas [fi’l-‘aba’]”. The dust of the road would get onto them, and they would sweat; such things cause a person’s clothes to become dirty, and result in an unpleasant smell, which is not appropriate for the Muslim himself, let alone when he is attending prayers in congregation and Jumu‘ah prayer in the mosque.
Then ‘A’ishah (may Allah be pleased with her) narrates that a man came to the Prophet (blessings and peace of Allah be upon him). What appears to be the case is that the Prophet (blessings and peace of Allah be upon him) noticed a smell when this man came near him. When the Prophet (blessings and peace of Allah be upon him) saw what state the man was in, he said: “I wish you would purify yourselves for this day of yours!” According to a report narrated in al-Sahihayn he said:, “I wish that you would do ghusl” – meaning: for when you come to pray on Friday. This was so as not to cause annoyance to people with the smell of sweat. What is meant by purifying oneself is to wash oneself, making the water reach all of the body and head, seeking to purify and clean oneself.
This hadith indicates that we are urged to be clean and to avoid unpleasant smells on the body, especially on Friday..

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..