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| 2 Hadiths

Hadith
55
It was narrated from Abu Mas‘ud that the Prophet (blessings and peace of Allah be upon him) said: “If a man spends on his family, seeking reward with Allah thereby, it will be an act of charity on his part.”.

Commentary : Spending in Allah’s cause is one of the best of righteous deeds, hence spending may take many forms, and the extent of spending should be properly worked out. Spending may vary according to one’s situation and circumstances. One of the best kinds of spending is spending on one’s wife, children and relatives, just as neglecting them is a grievous sin.
In this hadith, the Prophet (blessings and peace of Allah be upon him) explains that if a man spends his wealth on his family – his wife, children and other relatives – for whose maintenance he is responsible and spending on them is obligatory upon him, intending that for the sake of Allah and seeking His pleasure, then whatever he spends, small or great, will be regarded by Allah as a righteous deed for which he will be granted the reward of charity. What man can attain a greater reward than a man who spends on his family so that by means of his help, Allah will enable them to maintain their dignity and make them independent of means? The hadith does not mean that this spending comes under the same rulings as charity; rather the reward for it will be like the reward of charity. And it was said that the wording may give the sense that the reward for spending [on one’s family] can only be attained if one has the intention of drawing closer to Allah thereby, whether it is obligatory or permissible, and that the one who does not intend to draw closer to Allah thereby will not be rewarded, but he will have fulfilled his duty of spending on those on whom he is obliged to spend. This hadith encourages us to have a good intention in all that we do, and draws attention to the fact that the intention in the heart is important in all cases, therefore faith and other acts of worship are included in that..

56
It was narrated from Sa‘d ibn Abi Waqqas that the Messenger of Allah (blessings and peace of Allah be upon him) said: “You will never spend anything, seeking thereby the pleasure of Allah, but you will be rewarded for it, even [the food] that you put in your wife’s mouth.”.

Commentary : Having a good intention in every action is very important, and no act of Islamic worship is valid or will be accepted unless it is accompanied by a sound intention. Even ordinary actions, if they are accompanied by a good intention, will bring reward.
In this hadith, the Prophet (blessings and peace of Allah be upon him stated that reward is not limited to giving money in charity to others; rather whatever you spend on yourself, your family and others, if it is intended to seek the pleasure of Allah (may He be exalted), and is not done in order to show off or seek a good reputation, will bring reward. Whatever is intended for the sake of Allah will be rewarded, even if the doer feels some kind of pleasure and the like in doing it, such as putting a morsel of food into his wife’s mouth. That is something that is usually done for what one feels of pleasure, and if reward is assured in such a scenario, then reward will definitely be more appropriate when an action is done purely for the sake of Allah.
This hadith also indicates that a good intention turns an ordinary action into an act of worship, so the wise person should not do anything without intending to seek the pleasure of Allah (may He be exalted) thereby..

57
It was narrated that Jarir ibn ‘Abdillah said: I swore allegiance to the Messenger of Allah (blessings and peace of Allah be upon him), pledging to establish prayer, give zakah and be sincere to every Muslim..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to accept the oath of allegiance (bay‘ah) from his companions when they became Muslim, to affirm their commitment to their faith, and to teach them the most important duties of Islam when they first became Muslim.
In this hadith, Jarir ibn ‘Abdillah (may Allah be pleased with him) said: I swore allegiance to the Messenger of Allah (blessings and peace of Allah be upon him), pledging to do these things: to establish prayer, which is done by regularly offering the five daily prayers in the manner required, on time, with all their essential parts, obligatory actions and conditions. And [pledging to] give zakah, which is an obligatory, financial act of worship, to be given on every type of wealth that meets the minimum threshold, as defined in Islamic teachings, when one full lunar (or Hijri) year has passed since acquiring that wealth, giving one quarter of one tenth. One should also give zakah on an‘am animals [camels, cattle and sheep] and other livestock; zakah on crops, fruits, and trade goods; and zakah on rikaz, which is buried treasure that is brought out of the earth and, it was said, minerals and metals, on the basis of their nisab (minimum threshold), to be given at the time at which their zakah becomes due. Giving zakah in the proper manner to those who are entitled to it brings increased blessing (barakah) to wealth, and brings great reward in the hereafter, whereas being stingy and withholding it from those who are entitled to it brings bad consequences in this world and the hereafter. Zakah combines the rights of Allah and the rights of people, and it is an obligatory duty and one of the pillars of Islam. It is a means of meeting the needs of those who are in need.
He said: I also pledged to be sincere to every Muslim man and woman, by being keen to benefit them, helping them to attain all that is good and warding off from them all that is bad, in both word and deed. Muslims are mentioned in particular because this is what is usually the case [in a majority-Muslim society]. However, sincerity towards disbelievers also matters, which means calling them to Islam and offering sound and sincere advice if they ask for it.
And it was said that only prayer and zakah are mentioned here because all other financial and physical acts of worship stem from them, as they are the major financial and physical acts of worship. They are the most important pillars of Islam after uttering the words of the twin declaration of faith. Moreover, fasting comes under the heading of physical acts of worship, and the one who regularly and consistently offers the prayers is more likely to fast, whereas if someone fasts, he does not necessarily adhere to praying regularly. Hajj is a combination of both financial and physical acts of worship, so whoever prays and fasts is going to do Hajj, especially when it is required only once in a lifetime, unlike the prayer, for which there are set times every day and night, and zakah, which is to be given once every year, from wealth that reaches the minimum threshold (nisab).
The reason why the Prophet (blessings and peace of Allah be upon him) mentioned the issue of sincerity to Jarir (may Allah be pleased with him) in particular is that he was the chief and leader of his people. He came to the Prophet (blessings and peace of Allah be upon him) in 10 AH and became Muslim, and his people followed him. So the Prophet (blessings and peace of Allah be upon him) advised him to be sincere because he had a greater need to do that.
This hadith indicates that it is obligatory to show sincerity towards the Muslims, to wish them well, to be keen to help them and to strive to benefit them..

58
It was narrated that Ziyad ibn ‘Ilaqah said: I heard Jarir ibn ‘Abdillah speak on the day al-Mughirah died. He stood up and praised and glorified Allah, and said: I urge you to fear Allah alone, with no partner or associate, and to be people of dignity and tranquility until a [new] governor comes to you, for he will come to you soon. Then he said: Pray for pardon for your governor, for he was a man who loved to pardon others. Then he said: To proceed (amma ba‘d): I came to the Prophet (blessings and peace of Allah be upon him) and said: Let me swear allegiance to you, pledging to follow Islam, and he stipulated that I should be sincere to all Muslims. So I swore allegiance to him on that basis. By the Lord of this mosque, I am sincere to you. Then he prayed for forgiveness and stepped down..

Commentary : Because of the importance and high status of sincerity in Islam, the Messenger of Allah (blessings and peace of Allah be upon him) stipulated it as a condition for those who came to swear allegiance to him, pledging to follow Islam, namely the noble Sahabah. Here we see Jarir ibn ‘Abdillah (may Allah be pleased with him) on the day al-Mughirah ibn Shu‘bah (may Allah be pleased with him) died, which occurred in 50 AH, when he was the governor of Kufah, during the caliphate of Mu‘awiyah (may Allah be pleased with him). Before he died, he appointed his son ‘Urwah as interim governor. It was also suggested that he appointed Jarir ibn ‘Abdillah as interim governor, which is why he delivered this speech after the death of al-Mughirah. So he praised and glorified Allah, and said: “I urge you to fear Allah alone, with no partner or associate, and to be people of dignity and tranquility.” He enjoined these things upon them because usually the death of governors may lead to upheaval and turmoil, especially as the people of Kufah at that time were known to be opposed to the authorities. Moreover he urged them to maintain dignity – which means mature thinking, wisdom and rationality – until a new governor came to take the place of their recently-deceased governor al-Mughirah. He told them that the new governor would come “soon” so as to make things easier for them, and that is indeed what happened, because when news of al-Mughirah’s death reached Mu‘awiyah (may Allah be pleased with him), he wrote to his governor in Basrah, Ziyad ibn Abi Sufyan, instructing him to go to Kufah and serve as its governor.
Then Jarir said to them: Pray for pardon for your governor; in other words, ask Allah (may He be exalted) to pardon him, for he loved to pardon the people’s misdemeanours, and the reward matches the nature of the deed. According to a report narrated by Ahmad, he said, “pray for forgiveness”, meaning: ask Allah to forgive him. Then Jarir (may Allah be pleased with him) narrated the story of how he swore allegiance to the Prophet (blessings and peace of Allah be upon him). He said, “To proceed (amma ba‘d),” which is a word used when moving from one topic to another. What is meant is: I say, after opening with the shahadah and words praising Allah (may He be glorified and exalted): “I came to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, let me swear allegiance to you, pledging to follow Islam” that is, promising to do that. The Arabic word translated here as pledging (bay‘ah) likens this action to a financial transaction, as if each party is giving something in return for what he takes from the other party. The Prophet (blessings and peace of Allah be upon him) stipulated that he should be sincere to every Muslim man and woman, which means being keen to benefit them, helping them to attain all that is good and warding off from them all that is bad, in both word and deed. Muslims are mentioned in particular because this is what is usually the case [in a majority-Muslim society]. However, sincerity towards disbelievers also matters, which means calling them to Islam and offering sound and sincere advice if they ask for it. So Jarir swore allegiance on that basis. Then Jarir swore an oath to them, saying: By the Lord of this mosque, I am sincere to you. This is an indication that he fulfilled his pledge to the Messenger (blessings and peace of Allah be upon him), as he advised them to do what was in their best interests, swearing that his words were sincere and free of any ulterior motives.
Then he concluded his speech by asking Allah for forgiveness, and stepped down. This indicates that he delivered his speech from the minbar, or that he had been standing and sat down, because the beginning of the report says that he stood up and praised and glorified Allah.
This hadith indicates that it is obligatory to be sincere towards the Muslims.
It also indicates that a knowledgeable person may exhort people if he sees some development that he fears may cause trouble for them, and that he may encourage them to be united and in harmony, and to avoid dissent and division..

59
It was narrated that Abu Hurayrah said: Whilst the Prophet (blessings and peace of Allah be upon him) was in a gathering, addressing the people, a Bedouin came and said: When will the Hour be? The Messenger of Allah (blessings and peace of Allah be upon him) carried on talking, and some of the people thought: he heard him, but he did not like what he said. Others thought: Rather he did not hear him. Then when he had finished speaking, he said: “Where is the one who was asking about the Hour?” The man said: I am here, O Messenger of Allah. He said: “When trust is lost, then expect the Hour.” He said: How can trust be lost? He said: “When positions of authority are given to those who are not qualified for them, then expect the Hour.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) used to teach the people about their religion and answer their questions, so as to make the truth clear to them and explain to them that which would benefit them both in this world and the hereafter, and some matters of the unseen of which Allah informed him.
In this hadith, Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) was addressing his companions and teaching them. A Bedouin man – one of those who lived in the desert – came and asked: At what time will the Day of Resurrection begin? But the Prophet (blessings and peace of Allah be upon him) did not answer him straight away; rather he completed what he was saying to the people. This is an example of his good etiquette, as he did not interrupt what he was saying about the first topic until he had finished it and made sure that his listeners understood what he was saying. Some of the people thought that he did not like this question, and others thought that he had not heard what the Bedouin had said, and that was why he did not answer him. But when the Prophet (blessings and peace of Allah be upon him) had finished what he was saying, he turned towards the Bedouin and answered his question, saying that it would happen when trust was lost. Then he explained that by saying: “When positions of authority are given to those who are not qualified for them”, meaning: when people who are not religiously committed and are not honest take on positions of authority, and those who help them to commit wrongdoing and evil actions also take on such positions. In that case, the rulers will have neglected the trust which Allah enjoined upon them to the extent that one who is dishonest will be trusted, and one who is honest will be mistrusted. This can only happen when ignorance is prevalent and the people of truth fail to adhere to the truth. We ask Allah to keep us safe and sound.
This hadith indicates that one should be kind to one who asks a question, even if he is rough in his manner of asking or he behaves in an ignorant manner.
It also indicates that one should show care for questioners and seekers of knowledge, and show interest in them, and answer their questions.
It also indicates that one of the highest levels of honesty and trustworthiness is when qualified people are appointed to positions of authority, and failing to do that is failing to adhere to the trust.
And it indicates that the questioner may ask further questions of the knowledgeable person if he does not understand the answer..

60
It was narrated that ‘Abdullah ibn ‘Amr said: The Prophet (blessings and peace of Allah be upon him) fell behind us on a journey, then he caught up with us when the time for prayer was almost over, and we were doing wudu’. We started to wipe over our feet, and he called out at the top of his voice: “Woe to the heels from the Fire!” two or three times..

Commentary : The Prophet (blessings and peace of Allah be upon him) would always check on his companions (may Allah be pleased with them), especially with regard to their acts of worship, in order to teach them and advise them.
In this hadith, ‘Abdullah ibn ‘Amr (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) fell behind his companions on a journey, as he would usually travel behind them so as to urge those who had fallen behind to keep up, and to be with those who were physically weak. When the time for prayer came, they would halt to pray, then the Prophet (blessings and peace of Allah be upon him) would come and lead them in prayer. They delayed the prayer from the beginning of its time, hoping that the Prophet (blessings and peace of Allah be upon him) would catch up with them and pray with them. When not much time was left for the prayer, they hastened to do wudu’, and because they were in such a hurry, they did not do it properly and did not make the water reach every spot of the parts that were to be washed. They washed their feet too quickly, to the extent that it looked as if they were just wiping them. The Prophet (blessings and peace of Allah be upon him) caught up with them when they were doing that, so he rebuked them for what he saw them doing, and called out in a loud voice so that everyone could hear, “Woe to the heels from the Fire!” This is a stern warning for the one who does not wash properly the parts that are to be washed in wudu’, and it is urging them to do it properly and perfectly, giving each part its due share of the water. “Woe (wayl)” is a word that signifies punishment and doom. The heel is the part of the foot that touches the ground and extends from the back of the foot to the place where a sandal strap is tied (around the ankle). The heels are singled out for mention because that is the spot where water is least likely to reach when one is not paying attention.
This hadith indicates that one should teach and advise the one who is ignorant.
It indicates that one of the basic guidelines when teaching in Islam is to repeat a sentence two or three times so that the seeker of knowledge will understand it.
It also indicates that the knowledgeable person may denounce what he sees of people neglecting of obligatory duties and Sunnahs, and he may speak harshly and raise his voice when denouncing that.
The hadith also indicates that it is encouraged to check the places that water does not usually reach when doing wudu’, such as the heels, and warn the one who does not do wudu’ properly.
It also indicates that the body may be punished; this is the view of Ahl al-Sunnah wal Jama‘ah..

61
It was narrated that Ibn ‘Umar said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Among trees, there is one tree whose leaves do not fall, and it is like the Muslim. Tell me what it is.” The people started listing the trees of the desert. ‘Abdullah said: It occurred to me that it was the palm tree, but I felt too shy to say anything. Then they said: Tell us what it is, O Messenger of Allah. He said: “It is the palm tree.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was a wise teacher and great educator. He used to give likenesses to the people to explain some ideas.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) asked his companions about the tree whose leaves do not fall, which he likened to the Muslim. They started to think only about trees of the desert, each of them listing different types of desert trees, but the palm tree completely slipped their minds. Ibn ‘Umar (may Allah be pleased with him) thought to himself that it was the palm tree, but he was too shy to mention what he had in mind, out of respect for the senior Sahabah present, who could not give the right answer. So the Prophet (blessings and peace of Allah be upon him) gave them the answer, telling them that it was the palm tree. The palm tree is like the Muslim in the sense that it has a great deal of goodness, it constantly offers shade (because it does not lose its leaves), it bears good fruit, and it offers many other benefits. It is full of benefits, goodness and beauty. Similarly, the believer is all good because he does many acts of worship, has good characteristics, and persists in doing righteous deeds, giving charity and doing all kinds of good deeds. So it is as if he never stops doing good, so he constantly does good deeds just as the leaves of the palm tree are always there, then it gives fruits at the right time.
In this hadith we see that a knowledgeable person may ask a question of those who want to learn, in order to see how much they understand.
This hadith also highlights the intelligence of ‘Abdullah ibn ‘Umar (may Allah be pleased with him).
It also highlights the virtue of the palm tree and how it is like the Muslim. .

63
It was narrated that Anas ibn Malik said: Whilst we were sitting with the Prophet (blessings and peace of Allah be upon him) in the mosque, a man came in on a camel. He made the camel kneel down in the mosque, then he hobbled it, then he said to them: Which of you is Muhammad? The Prophet (blessings and peace of Allah be upon him) was reclining amongst them, and we said: He is this fair-skinned man who is reclining. The man said to him: O son of ‘Abdul Muttalib. The Prophet (blessings and peace of Allah be upon him) said: “I hear you.” The man said to the Prophet (blessings and peace of Allah be upon him): I am going to ask you some questions, and may seem harsh, so do not get angry with me. He said: “Ask whatever you want.” The man said: I ask you by your Lord and the Lord of those who came before you, has He sent you to all people? He said: “By Allah, yes.” The man said: I adjure you by Allah, has Allah commanded you that we should offer five prayers every day and night? He said: “By Allah, yes.” The man said: I adjure you by Allah, has Allah commanded you that we should fast during this month of the year? He said: “By Allah, yes.” The man said: I adjure you by Allah, has Allah commanded you to take this charity [zakah] from our rich and distribute it among our poor? The Prophet (blessings and peace of Allah be upon him) said: “By Allah, yes.” The man said: I believe in what you have brought, and I am an envoy of my people whom I left behind. I am Dimam ibn Tha‘labah, a man of Banu Sa‘d ibn Bakr. .

Commentary : The Prophet (blessings and peace of Allah be upon him) was the most humble of people. People would come to him and ask him about the teachings of Islam, and he would teach them and answer their questions as appropriate to their circumstances, until the matter became clear in their minds.
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that Dimam ibn Tha‘labah (may Allah be pleased with him) – who was the chief of his people, Banu Sa‘d ibn Bakr – came to Madinah to meet the Prophet (blessings and peace of Allah be upon him) and ask him about the pillars of Islam so that he could teach his people after he went back. He came in and found the Prophet (blessings and peace of Allah be upon him) and his companions in the mosque. Dimam was riding a camel, and he made it kneel on the ground in the mosque, then he tied it so that it would not move. Then he said to them: Which of you is Muhammad? The Prophet (blessings and peace of Allah be upon him) was reclining on a mat of his in the midst of the people, because he was so humble. The Sahabah (may Allah be pleased with them) told Dimam that the fair-skinned man who was reclining on the mat was the Prophet (blessings and peace of Allah be upon him), so Dimam called out to him: O son of ‘Abdul Muttalib, naming him after his grandfather. The Prophet (blessings and peace of Allah be upon him) said to him: “I hear you”; in other words, ask me your questions so that I can answer you. He only answered in this abrupt manner because the man had not paid any attention to what was required of him, which was to show respect and be well-mannered, when he brought his camel into the mosque and asked “Which of you is Muhammad?”, and addressed him as son of ‘Abdul Muttalib. Then Dimam said: I am going to ask you some questions, and may seem harsh, so do not get upset or be angry with me. The Prophet (blessings and peace of Allah be upon him) said: “Ask whatever you want”, meaning ask whatever comes to your mind. Dimam said: I ask you by your Lord and the Lord of those who came before you, has He sent you to all people? The Prophet (blessings and peace of Allah be upon him) replied: “By Allah, yes”, Allah has indeed sent me as a bringer of glad tidings and a warner to all people. Then Dimam adjured the Prophet (blessings and peace of Allah be upon him) by Allah (may He be glorified in exalted), reminding him of Allah, to answer him: has Allah enjoined upon His slaves to offer the obligatory prayers, fast Ramadan, and to collect the obligatory zakah, taking this charity from the rich and giving it to the poor? The Prophet (blessings and peace of Allah be upon him) answered by saying, “By Allah, yes.” At this point, Dimam hastened to declare his belief and become a Muslim. In fact, he told the Prophet (blessings and peace of Allah be upon him) that he would call all his people to Islam. Then he introduced himself to the Prophet, telling him that he was Dimam ibn Tha‘labah, a man of Banu Sa‘d ibn Bakr, among whom the Prophet (blessings and peace of Allah be upon him) had been breast-fed.
In this hadith, we see that a man may be identified by his physical characteristics, such as whether he is fair-skinned or dark-skinned, tall or short, because the Sahabah said: We said: He is this fair-skinned man.
It also highlights the humility of the Prophet (blessings and peace of Allah be upon him), and how he sat among his companions, and none of them stood whilst he was sitting, as the non-Arabs used to do unnecessarily.
The hadith also indicates that a person may give an apology and seek forgiveness before speaking, so that what he says will be well received by the one to whom he is speaking..

64
It was narrated from ‘Abdullah ibn ‘Abbas that the Messenger of Allah (blessings and peace of Allah be upon him) sent a letter to a man and instructed him to give it to the ruler of Bahrain. Then the ruler of Bahrain gave it to Khusraw. When he read it he tore it up, and I think that Ibn al-Musayyib said: The Messenger of Allah (blessings and peace of Allah be upon him) prayed against them, praying that they would be torn to pieces..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to send letters to the kings and rulers of the earth at his time, calling them to Islam, in the hope that they would accept guidance and so that their people would be guided through them, without war. In this hadith, ‘Abdullah ibn ‘Abbas narrates that our Messenger (blessings and peace of Allah be upon him) sent his letter with a man, namely ‘Abdullah ibn Hudhafah, and instructed him to give it to the ruler of Bahrain. The ruler or governor of Bahrain at that time was al-Mundhir ibn Sawi. Bahrain was a kingdom between Basrah and Oman which belonged to the Persian Empire. The ruler of Bahrain sent the letter to Khusraw, whose name was Pervez son of Hormuz. He read the letter, then he tore it up. When the Prophet (blessings and peace of Allah be upon him) came to know of that, he prayed against them, praying that Allah would tear them to pieces and cause them to be scattered, putting an end to their kingdom. Allah answered the prayer of His Prophet (blessings and peace of Allah be upon him). Only a few years later, the power of the Persians diminished completely throughout the land, and collapsed by virtue of the prayer of the Prophet (blessings and peace of Allah be upon him), and a final end was put to it during the caliphate of ‘Umar (may Allah be pleased with him).
In this hadith, we see that we may call people to Islam verbally and in writing, and that writing may take the place of speaking.
This hadith is also one of the signs of the truthfulness of the prophethood of our Prophet Muhammad (blessings and peace of Allah be upon him)..

65
It was narrated that Anas ibn Malik said: The Prophet (blessings and peace of Allah be upon him wrote a letter – or he wanted to write a letter – but he was told: They do not read any letter unless it is sealed. So he had a ring of silver made, engraved with the words Muhammad Rasulullah (Muhammad the Messenger of Allah). It is as if I can see it gleaming on his hand. I said to Qatadah: Who said that it was engraved with the words Muhammad Rasulullah? He said: Anas..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to write letters to the rulers of the earth at his time, calling them to enter Islam, in the hope that they would accept guidance and their people would be guided through them, without war. But they had some traditions with regard to correspondence.
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that our Prophet (blessings and peace of Allah be upon him) wanted to send a letter to one of the Persian rulers, or to the Byzantines, as it says in the report of al-Bukhari. But his companions told him that kings would not read any letters except those that had a seal bearing the signature of the sender. What is meant is a wax seal that was stamped with a name or a symbol that the sender had adopted for himself to seal and verify his letters. They would not read any letter unless it was sealed, for fear that their secrets might become known and their plans might be broadcast, and so as to be certain that the written contents had not been altered. So the Prophet (blessings and peace of Allah be upon him) acquired a ring of silver, because silver is not prohibited for men, and it may be worn on the hand, and he had it engraved with the second part of the shahadah: Muhammad Rasulullah (Muhammad [is] the Messenger of Allah).
Then Anas (may Allah be pleased with him) stated that he used to look at the gleaming of the Prophet’s ring when it was worn on his hand. This hadith narrates how fresh this image of the ring and the Prophet’s wearing of it still was in his mind.
From this hadith, we also learn that rulers, judges and governors may use seals on letters, and this is a tradition that is still practised.
The hadith also indicates that it is prescribed to write to the disbelievers in ways that serve the interests of Islam and the Muslims.
It also indicates that it is prescribed to engrave rings and to inscribe the name of the owner on the ring..

66
It was narrated from Abu Waqid al-Laythi that whilst the Messenger of Allah (blessings and peace of Allah be upon him) was sitting in the mosque, and the people were with him, three men came along. Two of them came towards the Messenger of Allah (blessings and peace of Allah be upon him), and one went away. They stood before the Messenger of Allah (blessings and peace of Allah be upon him). One of them saw a gap in the circle, so he sat down there, and the other one sat behind the people. As for the third, he turned and left. When the Messenger of Allah (blessings and peace of Allah be upon him) had finished speaking, he said: “Shall I not tell you about these three people? As for the first one, he turned to Allah so Allah granted him refuge. As for the second one, he felt too shy, so Allah felt shy of him. As for the last one, he turned away, so Allah turned away from him.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best educator. He used to teach his companions on the basis of situations that happened to them, using them as examples to explain to them the path of guidance, and to show them the way to that which is in their best interests in this world and the hereafter.
In this hadith, Abu Waqid al-Laythi (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) was sitting with his companions in the mosque, when three men came along. As for the first one, he found space in the circle, so he sat in it. As for the second one, he sat behind the circle, as if he was too shy to push his way in and make it difficult for the people. As for the third, he turned away and left, and did not join the circle. When the Prophet (blessings and peace of Allah be upon him) finished what he was talking about, teaching the Qur’an, Islamic knowledge and so on, he said: Shall I not tell you about these people? As for one of them, he turned to Allah, so Allah granted him refuge. He is the one who sat in the gap, because he was sincere and eager to sit with the Prophet (blessings and peace of Allah be upon him), so Allah made it easy for him and provided space for him in the gathering of His Prophet. It was also said that was meant is that Allah caused him to be close to where His Prophet was sitting, and it was said that what was meant is that He will grant him refuge in the shade of His Throne.
As for the second man, he felt too shy, so he did not push his way in, out of shyness before the Messenger (blessings and peace of Allah be upon him) and his companions, or he sat down because he was too shy to leave the circle of knowledge. So Allah felt shy of him, because he did not push in or put himself forward.
As for the third man, he turned away and left the gathering of the Prophet (blessings and peace of Allah be upon him), so Allah turned away from him and did not inspire him to sit with those righteous people.
This hadith affirms the attribute of haya’ (shyness) for Allah, but it is not like the shyness of people; rather it is shyness in a perfect sense, as is befitting for Allah (may He be glorified and exalted).
This hadith also indicates that whoever seeks knowledge and gatherings of knowledge, then turns away from them, Allah will turn away from him, and if Allah turns away from someone, that person has exposed himself to His wrath. We ask Allah to keep us safe and sound.
It also indicates that part of good manners is to sit wherever one finds space, and not to make someone else get up and move.
The report also indicates that a knowledgeable person may teach the people who are sitting with him about issues of knowledge, before anyone asks about those issues.
It also indicates that shyness is a praiseworthy characteristic.
And it indicates that the one who shows no interest in knowledge is worthy of criticism, because no one is deprived of knowledge of the Messenger of Allah (blessings and peace of Allah be upon him) and still has any goodness in him..

67
It was narrated from ‘Abdur Rahman ibn Abi Bakrah that his father spoke about the Prophet (blessings and peace of Allah be upon him) sitting atop his camel, with another man holding the camel’s reins. He said: “What day is this?” We remained quiet until we thought that he would give it a different name. Then he said: “Is it not the Day of Sacrifice?” We said: Yes indeed. Then he said: “What month is this?” We remained quiet until we thought that he would give it a different name. Then he said: “Is it not Dhul Hijjah?” We said: Yes indeed. He said: “Your blood, your wealth and your honour are sacred to one another, as sacred as this day of yours, in this month of yours, in this land of yours. Let those who are present convey it to those who are absent, for perhaps one who is present will convey it to someone who understands it better than him.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) did Hajj only once, which was the Farewell Pilgrimage, during which he addressed his companions, advising them about some things which are fundamental principles of Islamic teaching, including what is mentioned in this hadith. Abu Bakrah al-Ansari (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) addressed the people on the Day of Sacrifice, which is the tenth day of Dhul Hijjah; this day is also Eid al-Adha (Feast of Sacrifice). He was sitting atop his camel, and there was a man holding onto the reins of his she-camel; this refers to a rope tied to a ring in the nose of the camel, so that it may be led easily. The Prophet (blessings and peace of Allah be upon him) said to his companions: “What day is this?” They remained silent until they thought that he was going to change its name, because its name was well-known to all. This is also an example of their good manners with their Prophet. It also indicates that major issues should be referred to the Lawgiver. Then the Prophet (blessings and peace of Allah be upon him) said: “Is it not the Day of Sacrifice?” It is so called because of what occurs on that day of the slaughter of sacrificial animals (hadiy and udhiyah). They said: Yes indeed. Then he said: “What month is this?” They again remained silent, because they thought that he was going to change the name that they knew. Then he said: “Is it not Dhul Hijjah?” So they said: Yes indeed. He asked them these two questions, then remained silent after each question, to make them focus and pay full attention to his words, and so that they would realize that what he was going to tell them was something of great importance. Hence he told them that the prohibition on transgressing against one another’s wealth and honour, and the sanctity of those things, was equivalent to the sanctity of the Day of Sacrifice, the sacred month, and Makkah al-Mukarramah. This was to emphasize how serious these matters are (and how great a sin it is to transgress against fellow Muslims). Then he instructed those who were present to convey what he said to those who were absent, for perhaps one who was absent would understand better than the one who heard it and conveyed it.
This hadith indicates that it is prescribed to convey and narrate hadiths, and highlights the virtue of this knowledge and its people.
It indicates that learning about hadith is one thing and understanding hadith is something else. The narrator may narrate a hadith to someone who understands it better than him, and the narrator may not understand it fully.
It indicates that it is permissible to sit on an animal’s back whilst it is standing still, if there is a need to do that.
It also indicates that speeches should be delivered from a high place, because that is more effective in letting the people hear and see the speaker..

68
It was narrated that Ibn Mas‘ud said: The Prophet (blessings and peace of Allah be upon him) used to choose the appropriate day and time to exhort us, for fear that we would become bored..

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best in teaching and educating his companions. He used to teach them through his words and actions, and the noble Sahabah would describe his style and way of preaching.
In this hadith, ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) narrates that because the Prophet (blessings and peace of Allah be upon him) was very keen that his companions should benefit and learn from his preaching and exhortation, he did not do that with them very often. Rather he would choose some days to exhort them, and not do that on other days; he would also choose an appropriate time when he thought that they would be more receptive to his teaching. He used to limit that to appropriate times, for fear that they would get bored and tired of it, which would lead to them finding his exhortation burdensome, then they would resent it and be put off by it, in which case it would not be as effective as hoped.
This hadith highlights the kindness of the Prophet (blessings and peace of Allah be upon him) and his compassion towards his ummah, and how he took measures to ensure that they would receive his exhortation with energy and eagerness, without becoming bored or tired. .

69
It was narrated from Anas ibn Malik that the Prophet (blessings and peace of Allah be upon him) said: “Make things easy and do not make things difficult; give glad tidings and do not put people off.”.

Commentary : Islam is a religion of moderation, which came to make things easy for people, not to burden them with what they cannot bear and are not able to do. Islam warns against overburdening oneself and going to extremes.
In this hadith, the Prophet (blessings and peace of Allah be upon him) enjoined two things and forbade their opposites. He enjoined making things easy and he forbade the opposite of that, which is making things difficult. Whoever makes things easy for a Muslim in any of his worldly affairs, such as transactions and interactions with others, or in any of his religious affairs, such as acts of worship, or in anything so long as it is within the framework of what is right and proper, and does not go beyond that, then Allah (may He be exalted) will make things easy for him. In this regard, it is sufficient to note that the Messenger of Allah (blessings and peace of Allah be upon him), who was the leader of humanity and the most able to obey and worship Allah, was never given the choice between two things but he would choose the easier option, so long as it was not haram.
The second thing he enjoined was giving glad tidings and saying good things; this is the opposite of warning, which means giving bad news and going to extremes in alerting and scaring people, which could be off-putting. What is meant by the words “give glad tidings and do not put people off” is: Give the people – or the believers – glad tidings of the grace and reward of Allah, His immense generosity and His vast mercy, and do not put them off by speaking in such a way as to scare them and warn them. So with those who are new in Islam, it is more appropriate to be gentle with them and not be too strict with them. The same applies to young people who are approaching adolescence, and adults who have repented from sin. A gentle approach should be used with them all, and acts of worship should be introduced to them step-by-step, just as the rulings of Islam were introduced and enjoined gradually. That is because if a gentle approach is used with one who wants to start practising Islam or become a Muslim, it will become easy for him, and in most cases he will show more commitment and do more good deeds. But if it is made difficult for him from the outset, he may not commit himself to it, and if he does start, he may soon give up and find that he is no longer able to do it.
This is a lesson and a guideline for those who seek to call people to Islam, and those who are in charge of religious affairs: they should use an approach that is easy, giving glad tidings and offering encouragement, whether by referring to the beauties of Islam and what could motivate and encourage people, or speaking of what is with Allah (may He be glorified and exalted) in the hereafter of gardens of bliss.
In this hadith, the Prophet (blessings and peace of Allah be upon him) referred to the blessings of both this world and the hereafter, because this world is the realm of striving and the hereafter is the realm of requital. So with regard to worldly matters he enjoined making things easy, and with regard to the hereafter, he enjoined speaking of the promise of good things and glad tidings, to confirm that he was indeed a mercy to the worlds in both realms. .

71
Humayd ibn ‘Abdur Rahman said: I heard Mu‘awiyah delivering a speech and saying: I heard the Prophet (blessings and peace of Allah be upon him) say: “When Allah wills good for someone, He grants him understanding of religion. I am simply sharing out something that Allah gives me. This ummah will continue to adhere to the command of Allah and those who oppose them will not harm them, until the decree of Allah comes to pass.”.

Commentary : Allah (may He be glorified and exalted) is forbearing and most merciful to His slaves, and He loves good for them. In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that when Allah wills much good and great benefit for a person, He grants him understanding of religion, so He bestows upon him Islamic knowledge. There is nothing better than that in this world in terms of virtue, honour and high status, because it is the legacy of the Prophets who did not leave any other legacy. The word khayran (translated here as good) appears in the indefinite form in the original Arabic, to indicate that it includes all types of good, small and great. The use of the indefinite may also indicate how great and important a thing is, and that fits the context here.
Then the Prophet (blessings and peace of Allah be upon him) tells us that the true giver is Allah (may He be exalted). It is as if he is saying: I am not the giver; I am simply sharing out what I have been commanded to share out, in accordance with the way that I have been instructed to do it. All things are subject to the will and decree of Allah (may He be exalted); human beings are controlled and their affairs are directed by their Lord. All wealth belongs to Allah (may He be exalted) and all people belong to Him; the Prophet (blessings and peace of Allah be upon him) shares out His wealth among them, so whoever receives a large share from him, that is by the decree of Allah (may He be exalted) and is what is already decreed for him, and the same applies to the one who receives a small share. No one will have more provision than is already decreed for him, just as no one’s lifespan can be extended. The reason why the Prophet (blessings and peace of Allah be upon him) said that was to console the people and soften their hearts, because he used to give more to some people than others.
Then the Prophet (blessings and peace of Allah be upon him) stated that a group of Muslims would remain steadfast in adhering to his religion until the onset of the Hour. It was said that their steadfastness in religion would be manifested in their adhering to jihad and fighting to support the truth and make the word of Allah (may He be glorified and exalted) supreme, until the decree of Allah comes to pass; what is meant by His decree here is the pleasant breeze that will come before the onset of the Hour and take the souls of the believers, as was explained in some reports. This indicates that the truth will never disappear among the ummah for there are people who will inherit it, generation after generation.
This hadith highlights the virtue of knowledge and the virtue of learning, for Islamic knowledge is the noblest of all branches of knowledge, because it is connected to Allah (may He be glorified and exalted).
It indicates that understanding of religion is one of the signs that the Muslim is good.
It also indicates that Islam will not be defeated, no matter how numerous its enemies become.
This hadith is also one of the signs of prophethood..

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..