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Hadith
145
It was narrated from Wasi‘ ibn Habban from ‘Abdullah ibn ‘Umar, that he used to say: Some people say that when you sit to relieve yourself, do not face towards the qiblah or towards Bayt al-Maqdis. ‘Abdullah ibn ‘Umar said: I climbed up on the roof of a house of ours one day, and I saw the Messenger of Allah (blessings and peace of Allah be upon him) sitting on two bricks to relieve himself, facing towards Bayt al-Maqdis. He said: Perhaps you are one of those who pray on their thighs? I said: I do not know, by Allah. Malik said: That refers to one who prays and does not lift himself up off the ground; he prostrates as if stuck to the ground..

Commentary : The Prophet (blessings and peace of Allah be upon him) taught us the etiquette, both words and deeds, of relieving oneself, and in his Sunnah he highlighted what should and should not be done.
In this hadith, the Tabi‘i Wasi‘ ibn Habban tells us that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) used to say: Some people say that when you sit to relieve yourself – and he referred to sitting because that is what is usually the case, otherwise there is no difference between sitting and standing – then do not face towards the Holy Kaaba, which is the qiblah, or towards Bayt al-Maqdis, which refers to al-Masjid al-Aqsa [in Jerusalem]. He singled out Bayt al-Maqdis for mention because it was the first qiblah of the Muslims. What he meant by the people was those who used to say that the prohibition on facing towards the qiblah or turning one’s back towards it when relieving oneself was general in meaning and applied whether one was relieving oneself in the desert or in a structure. Those who said that included Abu Ayyub al-Ansari, Abu Hurayrah, Ma‘qil al-Asadi and others (may Allah be pleased with them all).
Then ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrated that one day he climbed up on the roof of a house; according to a report in al-Sahihayn, it was the roof of Hafsah’s house – she was his sister and the wife of the Prophet (blessings and peace of Allah be upon him), as was stated clearly in a report narrated by Muslim. He saw the Messenger of Allah (blessings and peace of Allah be upon him) sitting on two bricks – which are rectangular or square moulded objects made of clay, used in construction – facing towards Bayt al-Maqdis when he was relieving himself. According to a report narrated by al-Bukhari, he was facing towards al-Sham (Greater Syria) with his back towards the Kaaba. What Ibn ‘Umar saw was what was visible of the Prophet’s body, not what it is not permissible to look at, such as the ‘awrah and so on; he only saw the upper part of his body and what was clearly visible of the Prophet (blessings and peace of Allah be upon him). It was said that Ibn ‘Umar did not deliberately look at the Prophet (blessings and peace of Allah be upon him) in that situation; rather he climbed up to the roof for some purpose, as is mentioned in a report narrated by al-Bukhari – I climbed up to the roof of Hafsah’s house for some purpose – and he turned by accident, as is mentioned in a report narrated by al-Bayhaqi. When it so happened that he saw him in that situation without intending to, he did not want that to pass without learning something from it, so he learned this Islamic ruling. The hadith of Ibn ‘Umar (may Allah be pleased with him) explains that there is nothing wrong with relieving oneself in a place built for that purpose, whether one is facing towards the qiblah or has one’s back towards it. Rather the prohibition applies only when relieving oneself in places where it is possible to turn away from the direction of the qiblah, in the desert or the wilderness and the like.
Then Ibn ‘Umar (may Allah be pleased with him) said to Wasi‘ ibn Habban: Perhaps you are one of those who pray on their thighs?, meaning one of those who are unaware of the Sunnah when prostrating, which is to keep the belly away from the thighs. The narrator explained that in the hadith by saying: That refers to one who prays and does not lift himself up off the ground; he prostrates as if stuck to the ground. This is by way of warning him not to pray in this manner, and criticizing those who do that. It also means: if you are one of those who are not unaware of that, then you would know the difference between relieving oneself in an open space or in an enclosed space, and the difference between facing towards the Kaaba and facing towards Bayt al-Maqdis.
This hadith indicates that the Sahabah (may Allah be pleased with them) sometimes differed in their understanding of some Sunnahs, and that each of them understood and applied what he heard in general terms.
It also indicates that they would try to learn what the Prophet (blessings and peace of Allah be upon him) did in all situations and they transmitted it, and that all of it is a source of Islamic rulings..

146
It was narrated from ‘A’ishah that the wives of the Prophet (blessings and peace of Allah be upon him) used to go out at night to answer the call of nature in al-Manasi‘, which was a vast open space. ‘Umar used to say to the Prophet (blessings and peace of Allah be upon him): Prevent your wives from going out, but the Messenger of Allah (blessings and peace of Allah be upon him) did not do that. Then Sawdah bint Zam‘ah, the wife of the Prophet (blessings and peace of Allah be upon him) went out one night at ‘Isha’ time; she was a tall woman, so ‘Umar called out to her: We recognize you, O Sawdah! – hoping that the command of hijab would be revealed, then Allah sent down the verse of hijab..

Commentary : The wives of the Prophet (blessings and peace of Allah be upon him) are the mothers of the believers, and they are held in especially high esteem by people. Allah sent down some rulings that were specific to them, to protect them and raise their status. In this hadith, ‘A’ishah (may Allah be pleased with her) narrates that the wives of the Prophet (blessings and peace of Allah be upon him) used to go out at night to answer the call of nature – meaning to relieve themselves by urinating or defecating – in al-Manasi‘, which refers to places on the edge of Madinah, near al-Baqi‘. This was a vast open space, in which there were no buildings. They used to go out to that place at night. In the beginning, they used to go out to that place because there were no outhouses or bathrooms in people’s houses, and that was a concession that was granted to them. Then when people began to have bathrooms in their houses, ‘Umar ibn al-Khattab (may Allah be pleased with him) started to ask the Prophet (blessings and peace of Allah be upon him) to prevent his wives from going out of their houses, but the Prophet (blessings and peace of Allah be upon him) did not do what ‘Umar (may Allah be pleased with him) asked him to do. That was because their going out was something that could not be avoided. Then Sawdah bint Zam‘ah, the wife of the Prophet (blessings and peace of Allah be upon him), went out one night at ‘Isha’ time, when it was dark, so that no one would notice her. But she was a tall woman, and was distinct for that reason, so ‘Umar called out to her: We recognize you, O Sawdah! because he wanted the command of hijab to be revealed. Then Allah (may He be glorified in exalted) revealed the verse of hijab, in which He says: {O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful} [al-Ahzab 33:59].
With regard to concealing themselves when going out to relieve themselves, the women went through three stages, the first of which was covering themselves with darkness, because they used to go out at night, not by day. ‘A’ishah said in the story of the slander (al-ifk): Umm Mistah went out with me towards al-Manasi‘, which was where we would go to answer the call of nature, and we only went out at night. Then the command of hijab was revealed, so they covered themselves with garments, but some of them might have a distinctive appearance, hence ‘Umar (may Allah be pleased with him) said: We recognize you, O Sawdah! This was the second stage. Then when people began to have bathrooms in their houses, the women were prevented from going out of their houses except for a need or an essential reason. That was the third stage.
In this hadith, we see that one who is of lower standing may suggest something to one who is of higher standing with regard to an issue that he feels is important, and we see the virtue of this sort of discussion if the intention behind it is not to cause trouble, for by means of it some hidden issues of knowledge may become apparent.
It highlights the importance of being sincere towards Allah and His Messenger.
It indicates that women may go out to do errands if there is a need for that.
It highlights the virtue of ‘Umar ibn al-Khattab (may Allah be pleased with him)..

147
It was narrated from ‘A’ishah that the Prophet (blessings and peace of Allah be upon him) said: “Permission has been given for you to go out to tend to your needs.” Hishaam said: That is, to answer the call of nature..

Commentary : This hadith has to do with the hijab of the Mothers of the Believers, the wives of the Prophet (blessings and peace of Allah be upon him). They used to go out to relieve themselves, but ‘Umar (may Allah be pleased with him) spoke to the Messenger of Allah (blessings and peace of Allah be upon him) about their observing hijab and being prevented from going out of their houses. The reason for this hadith – as was narrated by al-Bukhari and Muslim – was that Sawdah bint Zam‘ah, the wife of the Prophet (blessings and peace of Allah be upon him) went out to answer the call of nature after the hijab had been enjoined – and what is meant by hijab here is covering the head and face – and she was a woman of large build, so when ‘Umar ibn al-Khattab (may Allah be pleased with him) saw her, he said: O Sawdah! By Allah, you cannot hide yourself from us, so think about how you go out. She went back and complained about that to the Prophet (blessings and peace of Allah be upon him) was he was eating his supper. Revelation came to him, then he said: “Permission has been given to you to go out to relieve yourselves.” What is meant in this hadith, as was explained by Hisham ibn ‘Urwah, one of the narrators of the hadith, was answering the call of nature. At that time they used to go out to a spacious flat piece of land to answer the call of nature. Women are also allowed to go out if they have errands to do and valid reasons for going out, and their going out is not limited to relieving themselves, because Allah gave them permission to go out to answer the call of nature after the command of hijab had been sent down, and before people began to have outhouses and bathrooms in their houses. When permission was given to them for that, it was also given for them to go out for other purposes, or to uphold ties of kinship as Allah had enjoined upon them, and the Messenger (blessings and peace of Allah be upon him) had also instructed the women to go out to the prayer on the two Eids, which indicates that what is meant is that women may go out for all kinds of needs..

153
It was narrated that Abu Qatadah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “When one of you drinks, let him not breathe into the vessel, and if he goes to relieve himself, let him not touch his penis with his right hand or wipe himself with his right hand.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best teacher and educator. He taught his ummah everything that is beneficial for them, which includes his teaching them the etiquette of eating and drinking, and of relieving oneself, as in this hadith, in which the Prophet (blessings and peace of Allah be upon him) forbade breathing into the vessel when drinking. If the individual wants to breathe whilst drinking, he should breathe outside the vessel, whilst holding it in his hand, lest that be off-putting to others who will then refuse to drink from the same vessel, and so that the smell of the vessel will not be changed by too many people breathing into it. That was also for the sake of cleanliness and the well-being of all, and to protect against contagion and so on. This is general in meaning and applies to all kinds of drinks, water and others.
The Prophet (blessings and peace of Allah be upon him) also forbade wiping oneself with the right hand, which refers to cleaning oneself after relieving oneself. And he forbade touching the private part with the right hand. So the individual should not touch his penis with his right hand after urinating. That is because the right hand is to be used for good things, and should not be used to remove filth and dirt. Everything else should be done with the left hand.
This hadith highlights how Islam was the first to highlight proper etiquette when eating and drinking, and to promote personal and public hygiene, for the well-being and safety of all..

155
It was narrated that Abu Hurayrah said: I followed the Prophet (blessings and peace of Allah be upon him) and he went out to relieve himself, and he did not look around him. I came close to him, and he said: “Bring me some pebbles so that I can clean myself with them – or words to that effect – but do not bring me any bone or piece of [dried] dung.” I brought him some pebbles, carrying them in the edge of my garment, and put them next to him, then I walked away from him. When he had finished, he used the pebbles..

Commentary : The Sahabah (may Allah be pleased with them) used to follow the Messenger of Allah (blessings and peace of Allah be upon him) and stay close to him, in order to learn about their religion from him.
In this hadith, Abu Hurayrah (may Allah be pleased with him) narrates that he walked behind the Prophet (blessings and peace of Allah be upon him), following him, when he was going out to relieve himself. The Prophet (blessings and peace of Allah be upon him) did not usually look to his right and left when walking. Then Abu Hurayrah came close to him, and the Prophet (blessings and peace of Allah be upon him) noticed that he was there, so he asked him to find him some clean pebbles with which to purify himself and remove the traces of impurity (najasah) that were left after urinating or defecating. Then he said to him: “But do not bring me any bone or piece of dung”; they cannot be used to clean oneself, because bones are the food of our brethren among the jinn, as is mentioned in a report narrated by al-Bukhari, so they should not be contaminated with impurities. The word translated here as dung refers to the dried droppings of animals and it is not pure (tahir).
So Abu Hurayrah collected the pebbles in the hem of his garment, then placed them beside the Prophet (blessings and peace of Allah be upon him), and he did not look at him in this situation. This highlights the etiquette of Abu Hurayrah (may Allah be pleased with him), that he had learned from the Prophet’s teachings. When the Prophet (blessings and peace of Allah be upon him) finished relieving himself, he used those pebbles to remove the traces of impurity, until he was clean.
In this hadith, we see that one may use pebbles to clean oneself after relieving oneself (istinja’), and it is forbidden to use bones or dried dung.
It indicates that one may help the person who is relieving himself by looking for pebbles for him. The report indicates that one should respond to anyone who asks for help, if one is able to help.
It indicates that it is prescribed to follow prominent people and scholars, even if they do not instruct you to do that.
It indicates that a leader may give tasks to some of his followers. .

156
It was narrated that ‘Abdullah said: the Prophet (blessings and peace of Allah be upon him) went to relieve himself, and he instructed me to bring him three pebbles. I found two pebbles, and I looked for a third but I could not find another, so I picked up a piece of dried dung and brought it to him. He took the two pebbles and threw away the dried dung, and said: “This is unclean.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) taught us the Sunnahs of purifying and cleansing ourselves from urine and stools when we relieve ourselves by using whatever is available of that which may be used to cleanse and purify.
In this hadith, the Prophet (blessings and peace of Allah be upon him explains that it is acceptable to clean oneself with pebbles (istijmar) after relieving oneself. After he had relieved himself – and the word used originally refers to low-lying land, then was used to refer to relieving oneself because the one who relieves himself looks for low-lying land in which to conceal himself from the eyes of other people – he instructed Ibn Mas‘ud (may Allah be pleased with him) to bring him three pebbles with which to clean himself. Ibn Mas‘ud brought him two pebbles, but he could not find a third, so he brought a piece of dried dung; it was said that the word used in the original Arabic refers specifically to the dung of horses, mules and donkeys. But the Prophet (blessings and peace of Allah be upon him) rejected it and said: This is unclean. In other words, dried dung is impure, or it is not permissible to use it.
In this hadith, we see that the Prophet (blessings and peace of Allah be upon him) cleaned himself (instinja’) with two pebbles only. It was narrated by Muslim, from Salman al-Farisi (may Allah be pleased with him), that the Prophet (blessings and peace of Allah be upon him) said: “No one of you should clean himself with fewer than three pebbles.” We may reconcile between the reports by noting that using three is recommended in order to be on the safe side and ensure that cleaning oneself is done properly, and to use an odd number, because he said, “Whoever cleans himself with pebbles, let him use an odd number.” But if someone is unable to find three pebbles, then using two is sufficient..

157
It was narrated that Ibn ‘Abbas said: The Prophet (blessings and peace of Allah be upon him) did wudu’ washing each part once..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to make things easy for his ummah, and explained to them what it was permissible to do when purifying oneself and doing wudu’, and what was sufficient in that regard.
In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) did wudu’ washing each part once. This highlights the minimum extent that is required in wudu’, which is an obligation without which prayer is not acceptable.
This hadith indicates that wudu’ is acceptable if each part is washed once. It is proven that the Prophet (blessings and peace of Allah be upon him) also washed each part twice, as is mentioned in the hadith of ‘Abdullah ibn Zayd that was narrated by al-Bukhari, according to which the Prophet (blessings and peace of Allah be upon him) did wudu’ washing each part twice. But the Sunnah when doing wudu’, and the most perfect way of doing it, is to wash each part three times, as mentioned in the hadith of ‘Uthman ibn ‘Affan that was narrated by al-Bukhari..

160
It was narrated from Humran that when ‘Uthman did wudu’, he said: Shall I not narrate to you a hadith which, were it not for a verse, I would not have narrated it to you? I heard the Prophet (blessings and peace of Allah be upon him) say: “No man does wudu’ and does it well, and offers the prayer, but Allah will forgive him [for his minor sins] between this prayer and the next prayer until he has prayed it.” ‘Urwah said: The verse is: {Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture - those are cursed by Allah and cursed by those who curse} [al-Baqarah 2:159]. .

Commentary : The Prophet (blessings and peace of Allah be upon him) enjoined doing wudu’ well, and explained the goodness that there is in it, and the reward that results from it, in many hadiths, including this one. In this hadith, he explains that whoever does wudu’ well, then offers the prayer for which he did wudu’, Allah (may He be glorified and exalted) will forgive him [for his minor sins] between this prayer that he prayed and the following prayer, as is mentioned in other reports. So if a person does wudu’ well for the five daily prayers, he will be forgiven for the sins of that entire day. What is meant here is minor sins, as mentioned in the hadith narrated by Muslim from Abu Hurayrah, according to which the Messenger of Allah (blessings and peace of Allah be upon him) used to say: “The five daily prayers, one Jumu‘ah to the next, and one Ramadan to the next, expiates whatever sins come in between them, so long as major sins are avoided.”
The caliph ‘Uthman ibn ‘Affan (may Allah be pleased with him) narrated this hadith after he did a complete wudu’, washing each part three times, then he narrated that he saw the Prophet (blessings and peace of Allah be upon him) doing wudu’ in this manner. Then ‘Uthman (may Allah be pleased with him) said: Were it not for a verse, I would not have narrated it to you. In other words, were it not that Allah (may He be exalted) enjoined the one who acquired some knowledge to convey it, I would not have been keen to narrate this hadith to you. ‘Urwah said: The verse is the one in which Allah (may He be exalted) says: {Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture - those are cursed by Allah and cursed by those who curse} [al-Baqarah 2:159]. This highlights the keenness of the Sahabah (may Allah be pleased with them) to convey the Sunnah and teach it to people, and it indicates how a ruler should play a role in carrying out the duty to preserve and promote Islam..

162
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “When one of you does wudu’, let him put water in his nose then blow it out, and whoever cleans himself with pebbles, let him use an odd number. When one of you wakes up from his sleep, let him wash his hand before putting it into his vessel of wudu’ water, for one of you does not know where his hand spent the night.”.

Commentary : This hadith highlights some points of Islamic etiquette and teachings. In it, the Prophet (blessings and peace of Allah be upon him) says: When one if you does wudu’, meaning that when he wants to do wudu’ and starts to do it, then let him put water in his nose by sniffing it up until it gets into his nose, then let him push it out with a forceful exhalation, so as to clean out any dirt that may be inside the nose. And whoever cleans himself with pebbles, meaning that he wants to wipe his front or back passage after relieving himself by using pebbles, let him use an odd number, so let him use three or five pebbles, and so on, so that the place will be thoroughly cleansed of dirt. Then the Prophet (blessings and peace of Allah be upon him) advised the one who wakes up from his sleep to wash his hand and purify it with water before he puts it into the vessel containing the water with which he will do wudu’. That is because the sleeper does not know where his hand spent the night whilst he was sleeping, and he cannot be certain that it did not become unclean by touching some impurity on the body. This is a precaution so that the water will not become contaminated with something that may have got stuck to his hand whilst he was sleeping.
This hadith encourages us to take precautions and be careful in the case of doubt and uncertainty, and to take measures to protect and maintain the original state of water, which is originally clean and pure.
It indicates that one may use ambiguous words when it is not appropriate to be blunt or explicit. So the Prophet (blessings and peace of Allah be upon him) said, “One of you does not know where his hand spent the night,” instead of saying something explicit..

164
It was narrated from Humran, the freed slave of ‘Uthman ibn ‘Affan, that he saw ‘Uthman ibn ‘Affan call for water for wudu’. Then he poured some of the water onto his hands from the vessel and washed them three times. Then he put his right hand into the water then rinsed his mouth and sniffed water up into his nose and blew it out. Then he washed his face three times, and his arms up to the elbows three times. Then he wiped his head, then he washed each foot three times. Then he said: I saw the Messenger of Allah (blessings and peace of Allah be upon him) doing wudu’ in a manner similar to this wudu’ of mine, and he said: “Whoever does wudu’ in a manner similar to this wudu’ of mine, then prays two rak‘ahs in which he does not let his mind wander, Allah will forgive him his previous sins.”.

Commentary : The Sahabah (may Allah be pleased with them) were keen to transmit the Sunnah and teach it to those who came after them, so that they could spread the true religion and the teachings of the Prophet (blessings and peace of Allah be upon him).
In this hadith, the Tabi‘i Humran, the freed slave of ‘Uthman ibn ‘Affan, narrates that ‘Uthman (may Allah be pleased with him), during his time as caliph of the Muslims, called for a vessel containing water for wudu’. He poured some water from the vessel onto his hands and washed them three times, before putting his hands into the vessel, so as to cleanse and purify them. Then he put his right hand into the  water and took out a handful of water, then rinsed his mouth by putting the water into his mouth and moving it around, then spitting it out, so as to wash his mouth thoroughly. Then he spat out the water from his mouth. Then he sniffed water up to make it reach the top of his nose, then he blew it out, so as to cleanse his nose of any dirt that might be in it. Then he washed his face three times. The definition of the face is from the hairline to the bottom of the chin, and from one earlobe to the other, right and left. What is meant is that he made the water reach every part of the face. Then he washed each arm up to the elbow three times. Then he wiped his head, and wiping is less than washing. What is meant by the head here is where the hair grows. Then he washed each foot up to the ankle, as is mentioned in the reports. In all of that, he gave each part its fair share of water and washing.
Then after finishing his wudu’, ‘Uthman (may Allah be pleased with him) said: I saw the Prophet (blessings and peace of Allah be upon him) doing wudu’ in a manner similar to this wudu’ of mine. Thus he stated that his wudu’ was a precise imitation of the wudu’ of the Prophet (blessings and peace of Allah be upon him) and was done to teach those around him of the Tabi‘in and those who wanted to follow the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him). The Prophet (blessings and peace of Allah be upon him) said: Whoever does wudu’ in a manner similar to this wudu’ of mine, then prays two rak‘ahs in which he does not let his mind wander, so that he does those two rak‘ahs with sincerity and proper focus, in an unhurried manner, Allah will forgive him his previous minor sins, because in the case of major sins, repentance is essential. So major sins are excluded from the general meaning of the statement, based on the report narrated by Muslim from Abu Hurayrah, from the Prophet (blessings and peace of Allah be upon him): “The five daily prayers, one Jumu‘ah to the next, and one Ramadan to the next, expiate whatever sins come in between them, so long as major sins are avoided.” It is also stipulated that the one who repents should put right any wrongs that he did, and fulfil other conditions of repentance.
This hadith highlights the virtue of wudu’ and praying with sincerity, without showing off.
It indicates that teaching by demonstrating actions is more effective than teaching by words alone.
It highlights the virtue of ‘Uthman (may Allah be pleased with him) and his keenness to teach people about matters of faith even when he was caliph. .

166
It was narrated from ‘Ubayd ibn Jurayj that he said to ‘Abdullah ibn ‘Umar: O Abu ‘Abdul Rahman, I saw you doing four things that I have not seen any of your companions doing. He said: What are they, O Ibn Jurayj? He said: I saw that you do not touch any corners [of the Kaaba] except the two Yemeni corners; I saw that you wear sandals made of tanned leather; I saw that you use wars [memecylon tinctorium] as a dye; and I saw that when you were in Makkah, the people entered ihram when they saw the new moon, but you did not enter ihram until the day of al-tarwiyah. ‘Abdullah said: As for the corners, I never saw the Messenger of Allah (blessings and peace of Allah be upon him) touch any but the two Yemeni corners. As for the sandals of tanned leather, I saw the Messenger of Allah (blessings and peace of Allah be upon him) wearing sandals on which there were no hairs, and doing wudu’ in them, so I like to wear them. As for using wars as a dye, I saw the Messenger of Allah (blessings and peace of Allah be upon him) using it as a dye, so I like to use it as a dye. As for entering ihram, I did not see the Messenger of Allah (blessings and peace of Allah be upon him) entering ihram until he set out on his mount [on the day of al-tarwiyah]..

Commentary : ‘Abdullah ibn ‘Umar (may Allah be pleased with him) was very keen to follow the Prophet’s Sunnah in every aspect of his life and in his acts of worship. He would do some things that others did not do, because of this great keenness of his to follow the Prophet (blessings and peace of Allah be upon him)
This hadith highlights some of those things, as the Tabi‘i ‘Ubayd ibn Jurayj asked ‘Abdullah ibn ‘Umar (may Allah be pleased with him) about four things that he had not seen any of the companions of the Prophet (blessings and peace of Allah be upon him) doing. It may be that what he meant was that no one else did all four of those deeds, although some might do one or two of them. The first of these four things was: he saw that he did not touch any of the corners of the Kaaba when circumambulating it (tawaf) except the two Yemeni corners which are on the southern side of the Kaaba. What is meant is the “black corner” [where the Black Stone is], which is the corner of the Kaaba that is next to the door, on the eastern side, and the one that is parallel to it, opposite al-Safa. As for the other two corners on the northern side, he did not touch them; Hijr Isma‘il is on that side. Perhaps he used to do that because the two Yemeni corners are built on the foundations of Ibrahim, and the corner where the Black Stone is has two characteristics: it was built on the foundations of Ibrahim and it contains the Black Stone.
The second action was wearing sandals made of tanned leather, on which there was no hair. It was said that they were made from the tanned hide of a cow. It was said that he only objected to Ibn ‘Umar (may Allah be pleased with him) doing that because that was the footwear of people of luxury, and ordinary people used to wear sandals made of hides that still had hair and was not tanned.
The third action was dying his hair with wars, which is a plant similar to saffron and may be mixed with it.
The fourth action was that when he was staying in Makkah, he did not enter ihram until the day of al-tarwiyah, which is the eighth day of Dhul Hijjah. It is so called because on that day they used to prepare water (yatarawwawna), preparing it and carrying it so that they could use it in ‘Arafah for drinking and other purposes. His companions used to enter ihram when they saw the new moon of Dhul Hijjah. The word translated here as entering ihram refers to raising the voice in reciting the Talbiyah with the intention of entering ihram for Hajj or ‘umrah.
‘Abdullah ibn ‘Umar (may Allah be pleased with him) responded that he did these things as the Prophet (blessings and peace of Allah be upon him) had done them. He never saw the Prophet (blessings and peace of Allah be upon him) touching any of the corners of the Kaaba except the two Yemeni corners. He saw the Prophet (blessings and peace of Allah be upon him) wearing sandals on which there was no hair and doing wudu’ in them, so he liked to do what the Prophet (blessings and peace of Allah be upon him) did. He saw him using wars as a dye, and this may refer to dyeing his garment, because of the report in Sunan Abi Dawud from Ibn ‘Umar (may Allah be pleased with him): I saw the Messenger of Allah (blessings and peace of Allah be upon him) using wars as a dye, and nothing was dearer to him than that. He used to dye all of his garments with it, even his turban. Most of the Sahabah and Tabi‘in used to dye their hair and beards with wars. It was also suggested that perhaps he used to perfume himself with it, not that he used it as a dye.
And he saw the Prophet (blessings and peace of Allah be upon him) not entering ihram until he set out on his mount; that is, when his camel stood up fully with him in the saddle, setting out on his way. What is meant is that the Prophet (blessings and peace of Allah be upon him) only entered ihram when he began to do the actions of Hajj and started moving [towards Mina]. Hence Ibn ‘Umar (may Allah be pleased with him) delayed entering ihram until the time when he began to do the actions of Hajj and headed towards Mina, which is the day of al-tarwiyah. At that time they would set out from Makkah towards Mina. Thus Ibn ‘Umar (may Allah be pleased with him) was a follower, not an innovator. May Allah be pleased with all the companions of the Prophet (blessings and peace of Allah be upon him).
This hadith highlights the fact that it is valid to do wudu’ wearing sandals.
It indicates that goodness is in following the Sunnah, and in striving to reach conclusions (ijtihad) and make analogies (qiyas) on the basis thereof, for those who are qualified to do that.
It indicates that the learner may ask the knowledgeable person about what he sees him doing, and does not know or understand the basis for that, and the knowledgeable person may explain that to the one who asks..

168
It was narrated that ‘A’ishah said: The Prophet (blessings and peace of Allah be upon him) liked to start on the right when putting on his shoes, combing his hair, purifying himself and in all things..

Commentary : The Sahabah (may Allah be pleased with them) used to watch what the Prophet (blessings and peace of Allah be upon him) did and listen to his words, so that they could acquire knowledge from him, act upon it and convey it to those who came after them.
In this hadith, ‘A’ishah the Mother of the Believers (may Allah be pleased with her) narrates that the Prophet (blessings and peace of Allah be upon him) liked to start on the right. In addition to starting on the right, the Arabic term also includes taking and giving with the right hand, by way of seeking blessing (barakah). It was pleasing and comfortable for him to start on the right in all his actions; that was because he liked optimistic attitudes, for the companions of the right are the people of Paradise. In one report, al-Bukhari added the words “as much as he could.” Here the hadith points out that the Prophet (blessings and peace of Allah be upon him) would maintain this habit so long as there was no reason that would make it impossible. One aspect of that is that he would start on the right when putting on his sandals or shoes, so he would put the shoe on the right foot before the left foot. When combing his hair, he would start on the right, and when doing wudu’ or ghusl to cleanse himself of impurity, he would start on the right before the left. He would also do that in other actions. As for dirty or off-putting matters, he would use his left hand and would start on the left, such as when cleaning himself after relieving himself, or entering the outhouse.
It was said that it is as by mentioning putting on shoes, which has to do with the feet, and combing the hair, which has to do with the head, and purification, which is the key to different acts of worship, he was referring to all parts of the body, as he would start on the right in all of these cases, when doing noble actions concerning them..

170
It was narrated that Ibn Sirin said: I said to ‘Abidah: We have some of the hair of the Prophet (blessings and peace of Allah be upon him) which we obtained from Anas or from the family of Anas. He said: If I had one hair of his, that would be dearer to me than this world and everything in it..

Commentary : The Sahabah and Tabi‘in were the people who had the greatest love for the Prophet (blessings and peace of Allah be upon him) and were the keenest to seek his relics.
In this hadith, Muhammad ibn Sirin, one of the Tabi‘in, narrates that he said to ‘Abidah – who was ibn ‘Amr al-Salmani, one of the senior Tabi‘in: We have some of the hair of the Prophet (blessings and peace of Allah be upon him) in our possession; it was given to us by Anas ibn Malik, the servant of the Prophet (blessings and peace of Allah be upon him), or by his family. It is as if he was saying that they sought blessing (barakah) from this hair, and held it in high esteem. Anas ibn Malik was the son of the wife of Abu Talhah; she was known as Umm Sulaym. Abu Talhah acquired some of the hair of the Prophet (blessings and peace of Allah be upon him) when his head was shaved during the Farewell Pilgrimage, and it remained until it was inherited by his heirs and his freed slaves. Sirin, the father of Muhammad, was a freed slave of Anas ibn Malik, and he obtained some of this hair.
‘Abidah said to Ibn Sirin: If I had one hair of his, that would be dearer to me than this world and everything in it. Thus ‘Abidah wished that he could have one hair of the Prophet (blessings and peace of Allah be upon him). This is indicative of the high esteem in which they held the Prophet (blessings and peace of Allah be upon him), as his worth in their view was far greater than this world and everything in it. That was because of their great love for the Prophet (blessings and peace of Allah be upon him).
It was proven that some of the Sahabah used to take the sweat of the Prophet (blessings and peace of Allah be upon him) and add it to their perfume. Others would seek where he had put his fingers in the food, and eat from that place. Yet others would drink his leftover water and other drinks. This is in addition to their keenness to follow his Sunnah and teachings, out of love for the Prophet (blessings and peace of Allah be upon him), and seeking blessing from his relics. This applies only to the relics of the Prophet (blessings and peace of Allah be upon him) himself.
This hadith indicates that human hair is pure (tahir).
It also highlights the great love that the Tabi‘in had for the Prophet (blessings and peace of Allah be upon him)..

171
It was narrated from Anas that when the Messenger of Allah (blessings and peace of Allah be upon him) shaved his head, Abu Talhah was the first one to take some of his hair..

Commentary : The companions of the Prophet (blessings and peace of Allah be upon him) used to race to take his relics, seeking blessing from them; this is applicable only to the relics of the Prophet (blessings and peace of Allah be upon him) himself. In this hadith, we see one example of that. Anas ibn Maalik narrates that when the Prophet (blessings and peace of Allah be upon him) shaved his head in Mina during the Farewell Pilgrimage in 10 AH, he shared out his shaved hair among the people, and Abu Talhah al-Ansari (may Allah be pleased with him), the husband of Umm Sulaym, who was the mother of Anas (may Allah be pleased with him), was the first one to take some of the hair of the Prophet (blessings and peace of Allah be upon him).
Muslim narrated that when [the Prophet (blessings and peace of Allah be upon him)] had stoned the Jamrah and offered his sacrifice, he turned the right side of his head to the barber and he shaved it, then he called Abu Talhah and gave the hair to him, then he turned the left side of his head to the barber and he shaved it, and he gave that hair to Abu Talhah too, and said to him: “Share it out among the people.” According to a report narrated by Ahmad, Abu Talhah gave it to Umm Sulaym to put it in her perfume.
This hadith indicates that human hair is pure (tahir).
It also indicates that one may seek blessing from the hair of the Prophet (blessings and peace of Allah be upon him) and it is permissible to keep it..

172
It was narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “If a dog drinks from the vessel of one of you, let him wash it seven times.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was keen to explain issues pertaining to purification, and to explain to them which substances were impure, and how to remove their traces and purify an item that had been contaminated with them. An example of that is what is mentioned in this hadith, in which the Prophet (blessings and peace of Allah be upon him) enjoined washing a vessel seven times if a dog drinks from it. The procedure that is sufficient to purify the vessel from which a dog has drunk is to wash it seven times, one of which should be with dust or soil, as was narrated by al-Nasa’i: “… one of which should be with dust.” According to a report narrated by Muslim, “The first of which should be with dust”; according to another report narrated by Muslim, “and the eighth time rub it with dust.” The dog is singled out for mention in this regard, because of what is known about how impure (najis) the dog is, and how it may carry many diseases in its saliva. There is wisdom behind cleaning the vessel this number of times in this manner, which is known to Allah (may He be glorified and exalted). It was said that using dust or soil to wash the vessel is to be done because dust or soil has the ability to kill the diseases that are usually caused by the dog and may attach themselves to the vessel, which water alone cannot remove. Repeatedly washing the vessel with water will ensure that it is clean.
There is no difference between different types of dogs in this regard, and whether they are the types of dogs that it is permissible to keep, such as hunting dogs, or they are types that it is not permissible to keep..

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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