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Hadith
174
It was narrated that ‘Abdullah ibn ‘Umar said: Dogs used to urinate and come and go in the mosque, at the time of the Messenger of Allah (blessings and peace of Allah be upon him), and they did not sprinkle water on any of that..

Commentary : The urine of a dog must be purified if it gets onto the ground, or onto one’s garments and the like, just as it is enjoined to wash a vessel if a dog drinks from it. This hadith may be understood as referring to the opposite of that, because Ibn ‘Umar narrates that dogs used to urinate and come and go in the mosque at the time of the Prophet (blessings and peace of Allah be upon him), and the Sahabah (may Allah be pleased with them) did not sprinkle water on any of that. What may be understood from the hadith is that they used to urinate outside the mosque, in the places that they frequented, and they would come and go in the mosque, passing through. It is not permissible for dogs to be allowed to remain in the mosque to the point that they play about and urinate in the building. Rather they used to come and go at some times, and there were no doors or gates on the mosque to prevent the dogs from passing through. When the dogs entered the mosque, it was possible that their saliva might drop on the floor of the mosque, but it was not something definite, and it was not known where it would be. Hence the companions of the Prophet (blessings and peace of Allah be upon him) did not sprinkle water on any of that, because certainty cannot be dispelled on the basis of doubt; they were certain that the mosque was clean and pure, but they were not certain as to whether any of the dogs’ saliva was on the ground, or where it was if that had happened. The Prophet (blessings and peace of Allah be upon him) ordered that water be sprinkled over the urine of the Bedouin when he was certain that he had urinated and he knew where it was, and the urine of a dog is no less objectionable or impure (najis) than the urine of that Bedouin..

179
It was narrated from Zayd ibn Khalid that he asked ‘Uthman ibn ‘Affan (may Allah be pleased with him): What do you think of someone who has intercourse but does not ejaculate? ‘Uthman said: He should do wudu’ as for prayer and wash his penis. ‘Uthman said: I heard that from the Messenger of Allah (blessings and peace of Allah be upon him), then I asked ‘Ali, al-Zubayr, Talhah, and Ubayy ibn Ka‘b (may Allah be pleased with them) about that, and they all enjoined the same thing..

Commentary : Janabah (impurity following sexual activity) is major impurity and results either from intercourse or the emission of maniy (semen), which exhausts the entire body. Islamic teachings enjoin doing ghusl in that case, to energize and cleanse the body, and to purify it. In this hadith, it says that Zayd ibn Khaalid, who was one of the Tabi‘in, asked ‘Uthman ibn ‘Affan (may Allah be pleased with him): Is there ghusl for one who has intercourse with his wife then gets up and leaves her without ejaculating? ‘Uthman (may Allah have mercy on him) said: He should do wudu’ as for prayer and wash his penis, which may be understood as meaning that he does not have to do ghusl. Then ‘Uthman (may Allah be pleased with him) affirmed that he heard that from the Messenger of Allah (blessings and peace of Allah be upon him). Zayd also asked ‘Ali ibn Abi Talib, al-Zubayr ibn al-‘Awwam, Talhah ibn ‘Ubaydillah, and Ubayy ibn Ka‘b (may Allah be pleased with them) about a man having intercourse with his wife without ejaculating, and they instructed him to do the same as ‘Uthman had instructed him, which was to do wudu’ without doing ghusl.
However, the ruling that is mentioned in this hadith was the ruling at the beginning of Islam, then it was abrogated by what is reported in al-Sahihayn, that the Prophet (blessings and peace of Allah be upon him) said: “When a man sits between the four parts (arms and legs) of his wife and has intercourse with her, then ghusl is obligatory.” Ghusl is required of everyone who has intercourse with his wife, whether or not he ejaculates. This is the final ruling concerning this issue, as was determined at the time of the Prophet (blessings and peace of Allah be upon him) and afterwards, and it was proven from all of the Sahabah mentioned here that they issued fatwas requiring ghusl, not wudu’, to the extent that there is consensus in the ummah that ghusl is required of the one whose penis enters the vagina, even if he does not ejaculate..

180
It was narrated from Abu Sa‘id al-Khudri that the Messenger of Allah (blessings and peace of Allah be upon him) sent for a man of the Ansar, who came with his head dripping with water. The Prophet (blessings and peace of Allah be upon him) said: “Perhaps we made you hasten?” And he said yes. Then the Messenger of Allah (blessings and peace of Allah be upon him) said: “If you were made to hasten, then you should have done wudu’.” Wahb followed that by saying: Shu‘bah told us: Abu ‘Abdillah said: Ghundar and Yahya did not narrate any mention of wudu’ from Shu‘bah..

Commentary : The companions of the Prophet (blessings and peace of Allah be upon him) used to hasten to respond to his call, so they attained the highest level of obedience and submission. This hadith proves that, as Abu Sa‘id al-Khudri (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) sent for a man of the Ansar – whose name was ‘Itban ibn Malik, or someone else – and he came rushing with his head dripping with water. The Prophet (blessings and peace of Allah be upon him) realized that he had been having intercourse with his wife, so he said to him: “Perhaps we made you hasten?” In other words, perhaps you hastened to stop having intercourse before you ejaculated. The man said yes, so the Prophet (blessings and peace of Allah be upon him) taught him that if a man hastens to stop having intercourse, and does not ejaculate, then he does not have to do ghusl and wash his entire body; rather it is sufficient to do wudu’. However, this was the ruling at the beginning of Islam, then it was abrogated by what is reported in al-Sahihayn, that the Prophet (blessings and peace of Allah be upon him) said: “When a man sits between the four parts (arms and legs) of his wife and has intercourse with her, then ghusl is obligatory.” It is not stipulated that ejaculation should occur in order for ghusl to be necessary. The final ruling is that intercourse necessitates ghusl, regardless of whether the man ejaculates or not..

183
It was narrated from Kurayb, the freed slave of Ibn ‘Abbas, that ‘Abdullah ibn ‘Abbas told him that he spent the night in the house of Maymunah, the wife of the Prophet (blessings and peace of Allah be upon him), who was his maternal aunt. [He said:] I lay along the width of the pillow and the Messenger of Allah (blessings and peace of Allah be upon him) and his wife lay along its length. The Messenger of Allah (blessings and peace of Allah be upon him) fell asleep, until halfway through the night, or shortly before that or after it. When the Messenger of Allah (blessings and peace of Allah be upon him) woke up, he sat up, wiping the sleep from his face with his hand, then he recited the last ten verses of Surat Al ‘Imran. Then he went to a water skin that was hanging up and did wudu’ from it, and did wudu’ well. Then he went and prayed. Ibn ‘Abbas said: I got up and did what he had done, then I went and stood beside him. He put his right hand on my head, and took hold of my right ear and tweaked it. He prayed two rak‘ahs, then two rak‘ahs, then two rak‘ahs, then two rak‘ahs, then two rak‘ahs, then two rak‘ahs, then Witr. Then he lay down until the mu’adhdhin came to him, then he got up and prayed two brief rak‘ahs, then he went out and prayed Fajr..

Commentary : ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) was a smart boy who followed the Prophet (blessings and peace of Allah be upon him) and learned his Sunnahs from him so that he could act upon them and convey them to those who came after him.
In this hadith, Ibn ‘Abbas (may Allah be pleased with him) narrates that he spent the night at the house of his maternal aunt Maymunah, the wife of the Prophet (blessings and peace of Allah be upon him). He lay down and slept across the width of the pillow, and the Messenger of Allah (blessings and peace of Allah be upon him) and his wife Maymunah slept along its length. The Messenger of Allah (blessings and peace of Allah be upon him) slept until half way through the night, or a little before that or a little after, then he woke up. He sat up and wiped the traces of sleep from his face with his hand, to help him wake up fully. Then he recited the last ten verses of Surat Al ‘Imran, {Indeed, in the creation of the heavens and the earth …} [Al ‘Imran 3:190-200], to the end of the surah. Then he got up and went to an old water skin that was hanging there and did wudu’ from it, doing it properly and thoroughly. Then he stood up to pray tahajjud. Ibn ‘Abbas (may Allah be pleased with him) said: Then I got up and did what the Prophet (blessings and peace of Allah be upon him) had done, meaning that he did wudu’, doing it well and thoroughly. Then he stood beside the Prophet (blessings and peace of Allah be upon him) to pray with him. The Prophet (blessings and peace of Allah be upon him) put his right hand on the head of Ibn ‘Abbas and took hold of his right ear, twisting and rubbing it, to wake him up, or to tell him to pay attention to the proper way of standing and where the one who is praying behind someone should stand, or to show affection to him, and the like. It was said that he tweaked his ear only because he stood on his left, so he took hold of his ear and pulled it to make him move around to stand on his right.
The Prophet (blessings and peace of Allah be upon him) prayed twelve rak‘ahs, saying the taslim after each two rak‘ahs. Then he prayed Witr, meaning that he prayed an odd number of rak‘ahs, whether it was a single rak‘ah or three rak‘ahs. Then he lay down on his side until the mu’adhdhin came to wake him up for Fajr prayer. He got up and prayed two brief rak‘ahs, which were the two [Sunnah] rak‘ahs of Fajr, then he went out and offered the obligatory prayer of Fajr.
In this hadith we see that it is permissible to recite Qur’an and so on without wudu’, because the Prophet (blessings and peace of Allah be upon him) recited these verses after waking up from sleep, before doing wudu’.
It indicates that it is permissible to make the Sunnah prayer of Fajr brief.
It tells us of what the Prophet (blessings and peace of Allah be upon him) used to do of worship at night. .

185
It was narrated from ‘Amr ibn Yahya al-Mazini, from his father, that a man said to ‘Abdullah ibn Zayd, who was the grandfather of ‘Amr ibn Yahya: Can you show me how the Messenger of Allah (blessings and peace of Allah be upon him) did wudu’? ‘Abdullah ibn Zayd said: Yes. He called for some water, and poured some water over his hands and washed them twice. Then he rinsed out his mouth and nose three times, then he washed his face three times, then he washed his arms twice each, up to the elbows. Then he wiped his head with his hands, front and back, starting at the front of his head until he brought his hands to the nape of his neck, then brought them back to where he had started. Then he washed his feet..

Commentary : The Sahabah (may Allah be pleased with them) were keen to learn the Prophet’s Sunnah and teach it to the Tabi‘in, so that the rulings of religion would become deeply rooted in a correct manner and would be handed down from one generation to the next.
In this hadith, the Tabi‘i ‘Amr ibn Yahya narrates from his father that a man – who was the grandfather of ‘Amr ibn Yahya; his name was ‘Umarah ibn Abi Hasan al-Mazini, as is mentioned in the reports – asked the Sahabi ‘Abdullah ibn Zayd (may Allah be pleased with him) how the Prophet (blessings and peace of Allah be upon him) used to do wudu’, according to what he had seen him do. ‘Abdullah ibn Zayd (may Allah be pleased with him) responded to his request and called for water, so that he could give him a practical demonstration of how wudu’ was to be done. He poured water on his hands and washed them twice before starting to do wudu’. Then he cleaned his mouth by moving water around in his mouth, then spitting it out. He cleaned his nose three times, sniffing up water then expelling it, which means that he took water into his nose to clean the inside of 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. Then he washed his hands and forearms up to the elbows, washing each one twice, by way of showing the easier way and to highlight the fact that it is permissible to do that twice. Then he wiped his head once with both hands, front and back. In other words, he put his hands on the front of his head, then brought them to the back of his head, until they reached the nape of his neck, and he brought them back to the front of the head. Wiping is less than washing. What is meant by the head is the place where the hair grows. Then he washed his feet up to the ankles, as is proven in the reports.
This hadith indicates that the learner may ask one who has knowledge, and teaching may be done by demonstrating actions.
It also indicates that the entire head is to be wiped..

189
It was narrated that Ibn Shihab said: Mahmoud ibn al-Rabi‘ – who is the one in whose face the Messenger of Allah (blessings and peace of Allah be upon him) sprayed water from their well when he was a child, and ‘Urwah said, quoting from al-Miswar and someone else, each confirming that the other was telling the truth – told me: When the Prophet (blessings and peace of Allah be upon him) did wudu’, they almost fought over his leftover wudu’ water..

Commentary : The companions of the Prophet (blessings and peace of Allah be upon him) respected and venerated him very much, and held him in the highest esteem. One of the examples of that is what is mentioned in this hadith. The context is the story of al-Hudaybiyyah, when the polytheists prevented the Prophet (blessings and peace of Allah be upon him) and his companions from reaching the Sacred House for ‘umrah, and they sent the delegation to negotiate with him, until they drew up the treaty of al-Hudaybiyyah with him. The time for prayer came whilst ‘Urwah ibn Mas‘ud, who had come to negotiate with the Prophet (blessings and peace of Allah be upon him) was there. When the Prophet (blessings and peace of Allah be upon him) got up to do wudu’, his companions almost fought over his left over wudu’ water, because they were rushing to get it. But the one who narrated that – in this hadith – was Mahmoud ibn al-Rabi‘ (may Allah be pleased with him); he was the one in whose face the Messenger of Allah (blessings and peace of Allah be upon him) had playfully sprayed water onto his face from his mouth, when Mahmoud was a small child; that water came from a bucket drawn from the well of the people of Mahmoud ibn al-Rabi‘.
This was also narrated by ‘Urwah ibn Zubayr, from al-Miswar ibn Makhramah (may Allah be pleased with him) and someone else, namely Marwan ibn al-Hakam, each of them confirming that the other was telling the truth; in other words, both al-Miswar and Marwan confirmed one another’s narration of the hadith.
This hadith indicates that leaders and people of virtue may play and joke with children.
It also highlights how the Sahabah venerated and respected the Prophet (blessings and peace of Allah be upon him), and how they sought blessing (barakah) from his relics and leftover wudu water..

190
It was narrated that al-Ja‘d said: I heard al-Sa’ib ibn Yazid say: My maternal aunt took me to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, my sister’s son is in pain. He patted me on the head and prayed for blessing for me, then he did wudu’, and I drank some of his wudu’ water. Then I stood behind him and looked at the seal of prophethood between his shoulder blades, like the egg of a partridge..

Commentary : The Prophet (blessings and peace of Allah be upon him) was kind and compassionate towards his companions, and would pray for them. He would offer supplication for them, pray for healing for those who were sick, and pray for the safe return of those who were absent. The Sahabah (may Allah be pleased with them) would come to him so that he would pray for them and their children. In this hadith, al-Sa’ib ibn Yazid (may Allah be pleased with him) narrates that he was sick, and he was very young at that time, so his maternal aunt took him to the Prophet (blessings and peace of Allah be upon him) and said to him: My sister’s son is in pain, meaning that he was sick. So the Prophet (blessings and peace of Allah be upon him) patted him on the head and prayed for blessing for him. Then he did wudu’, and al-Sa’ib drank some of the water that was left over after the Prophet (blessings and peace of Allah be upon him) had done wudu’. When al-Sa’ib stood behind the Prophet (blessings and peace of Allah be upon him), he saw the seal of prophethood between his shoulder blades, which was the size of a partridge egg. The partridge is a type of bird.
The seal of prophethood was a mark between the shoulder blades of the Prophet (blessings and peace of Allah be upon him) which had been described in earlier scriptures; it was a sign by which the promised Prophet (blessings and peace of Allah be upon him) would be known, after whom there would be no other Prophet. The seal of prophethood is described in the sahih Sunnah as something that stood out between the shoulder blades of the Prophet (blessings and peace of Allah be upon him); it was surrounded by moles, which are dark spots, and was covered with a few hairs.
This hadith highlights how the Prophet (blessings and peace of Allah be upon him) took good care of his companions, and how he would pray for blessing for the children and pat their heads.
It highlights the virtue of al-Sa’ib ibn Yazid (may Allah be pleased with him).
It also tells us how the Sahabah sought blessing from the relics and wudu’ water of the Prophet (blessings and peace of Allah be upon him)..

191
It was narrated from ‘Abdullah ibn Zayd that he poured water from the vessel onto his hands and washed them, then he washed – or rinsed his mouth and nose – from one handful of water, and he did that three times. Then he washed his arms up to the elbows, twice each, and he wiped his head, front and back, and washed his feet up to the ankles. Then he said: This is how the Messenger of Allah (blessings and peace of Allah be upon him) did wudu’..

Commentary : The Sahabah (may Allah be pleased with them) learned the Sunnah of the Prophet (blessings and peace of Allah be upon him) and taught it to the Tabi‘in, so that the rulings of religion would become deeply rooted in a correct manner and would be handed down from one generation to the next.
In this hadith, the Tabi‘i Yahya al-Mazini narrates that a man came to ‘Abdullah ibn Zayd al-Ansari (may Allah be pleased with him) and asked him: Can you show me how the Messenger of Allah (blessings and peace of Allah be upon him) did wudu’, and he said yes. Then he called for water, and when it was brought to him, he poured some water from the vessel onto his hands and washed them before starting to do wudu’. Then he cleaned his mouth by moving the water around in it, in order to wash it thoroughly. Then he spat the water out of his mouth, and sniffed up water into his nose to make it reach the highest part of the nose, and then blew it out of his nose, to cleanse his nose of any dirt that might be inside it. He cleaned his mouth and nose from one handful of water, and he did that three times. Then he washed his hands and forearms up to the elbows, twice each, washing each of them twice in order to show the easier way and to highlight the fact that it is permissible to do that.
Washing the forearms cannot be done except after washing the face, but he did not mention it here, although he mentioned it in another report in al-Bukhari, which says that he washed his face three times. It was said that perhaps he wanted to make the description brief here, because the issue of washing the face is clearly mentioned in the verse of wudu’, and there is no need to mention it here. It was also said that perhaps one of the narrators forgot to mention washing the face, as he was also not sure about whether he washed or rinsed his mouth. It was also suggested that the reason why the face was not mentioned is that it may be that what is omitted is the word face; in other words, then he washed his face. It was omitted because it is clear [from the context], and the word aw (or) in the phrase “or rinsed his mouth” means “and”, and the phrase “from one handful of water” refers to rinsing the mouth and nose only.
Then he wiped his head, placing his hands on the front of his head, then bringing them to the back of his head, until he reached the nape of his neck, then bringing them back to the front of his head again. He did that once, and wiping is less than washing. What is meant by the head here is the place where the hair grows. And he washed his feet up to the ankles.
Then ‘Abdullah ibn Zayd (may Allah be pleased with him) said, after he had finished his wudu’: This is how the Messenger of Allah (blessings and peace of Allah be upon him) did wudu’. In other words, his wudu’ was a precise imitation of the wudu’ of the Prophet (blessings and peace of Allah be upon him), and it was done to teach those around him of the Tabi‘in and others who wanted to learn the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him).
This hadith highlights how the Prophet (blessings and peace of Allah be upon him) did wudu’ in a practical manner.
It also indicates that one should wash the hands before putting them in the vessel when starting to do wudu’..

193
It was narrated from ‘Abdullah ibn ‘Umar, that he said: Men and women both used to do wudu’ at the time of the Messenger of Allah (blessings and peace of Allah be upon him)..

Commentary : Islam honours women and does not treat them as outcasts, as was the case during the jahiliyyah. It permits some things to both women and men, whilst paying attention to the guidelines on gender interactions.
In this hadith, Ibn ‘Umar (may Allah be pleased with him) narrates that both men and women used to do wudu’ at the time of the Prophet (blessings and peace of Allah be upon him). In other words, they would both do wudu’ from one vessel, as is mentioned in other reports narrated by Ibn Majah. What is meant is that such actions were well known at that time, and the Prophet (blessings and peace of Allah be upon him) did not object to that or try to change it. This was quoted as evidence by those who think that water left over by women may be used by men, and water left over by men may be used by women, and if that were not allowed, they would not have done that, and the Prophet (blessings and peace of Allah be upon him) would have told them not to do that.
It is proven that the Prophet (blessings and peace of Allah be upon him) and ‘A’ishah (may Allah be pleased with her) did ghusl to purify themselves of janabah from a single vessel, and that he also did that with Maymunah. What is meant by them both doing wudu’ – as was narrated by Ibn ‘Umar (may Allah be pleased with him) – is that the men would do wudu’ and leave, then the women would come and do wudu’..

201
It was narrated that Anas ibn Malik said: The Prophet (blessings and peace of Allah be upon him) would do ghusl using a sa‘ of water, up to a maximum of five mudds, and he would do wudu’ with one mudd. .

Commentary : Islamic teachings forbid extravagance, and extravagance refers to anything that is surplus to a person’s requirements, even with regard to using water for ghusl or wudu’. In this hadith, Anas ibn Malik (may Allah be pleased with him) tells us that the Prophet (blessings and peace of Allah be upon him) used to do ghusl using a sa‘ or five mudds, and he would do wudu’ with one mudd. The sa‘ is a unit of measurement equivalent to four mudds or eight ratls. In modern terms, it is said that the ratl is equivalent to approximately 380 grams, or less than half a litre; or it is said that it is equivalent to 538 grams, or more than half a litre. The mudd is equivalent to one quarter of a sa‘ or, it was said, it is equivalent to one and a third ratls, or two ratls. It is the amount of water that may be held in the joined palms of both hands.
This report tells us how much water was sufficient for the Prophet (blessings and peace of Allah be upon him), not that it is not permissible to use more than that. Rather people vary in that regard; some people cannot do wudu’ and ghusl properly except with more than that, but whatever the case, it is essential to avoid being extravagant with water. This comes under the heading of proper use of resources and making the best use of them by disposing of them properly, and using only is much as is needed..

202
It was narrated from Sa‘d ibn Abi Waqqas, from the Prophet (blessings and peace of Allah be upon him), that he wiped over his khuffs. ‘Abdullah ibn ‘Umar asked ‘Umar about that, and he said: Yes, if Sa‘d tells you something from the Prophet (blessings and peace of Allah be upon him), then do not ask anyone else about it..

Commentary : Wiping over the khuffs is proven in sound, clear texts. This was narrated by a large number of the Sahabah (may Allah be pleased with them). The number of those who narrated it is more than eighty of the Sahabah, including the ten who were given the glad tidings of Paradise, and no one denies that except an innovator. In fact, wiping over the khuffs is one of the minor issues of fiqh which distinguishes Ahl al-Sunnah wal-Jama‘ah from others who have deviated and are misguided. This is one of the hadiths in which it was narrated from the Prophet (blessings and peace of Allah be upon him) that he wiped over the khuffs. The khuff is a kind of footwear made of thin leather that is worn on the foot and covers the ankles and more. This report mentions Sa‘d ibn Abi Waqqas (may Allah be pleased with him), when ‘Abdullah ibn ‘Umar asked his father ‘Umar ibn al-Khattab (may Allah be pleased with him) about this hadith. He said to him: If Sa‘d narrates something to you from the Prophet (blessings and peace of Allah be upon him), then do not ask anyone else about it. That was because they trusted Sa‘d ibn Abi Waqqas (may Allah be pleased with them all).
This hadith highlights the virtue of Sa‘d ibn Abi Waqqas (may Allah be pleased with him).
It also highlights how the Sahabah spoke highly of one another..

205
It was narrated that ‘Amr ibn Umayyah said: I saw the Prophet (blessings and peace of Allah be upon him) wipe over his turban and khuffs..

Commentary : One of the distinguishing characteristics of Islamic teachings is that they make things easy for the accountable. Islam came to make easy that which is difficult for people. The Prophet (blessings and peace of Allah be upon him) taught us about wudu’, how to do it and the etiquette thereof.
In this hadith, ‘Amr ibn Umayyah (may Allah be pleased with him) narrates that he saw the Prophet (blessings and peace of Allah be upon him) wipe over his turban, which is something that is wrapped around the head. Wiping over it is done when wanting to wipe the head, which is an essential part of wudu’. It is done by wiping a wet hand over whatever is visible of the hair, and completing the action by wiping over the turban, without taking it off the head. Then Anas (may Allah be pleased with him) narrated that when it came to washing the feet, which is another essential part of wudu’, the Prophet (blessings and peace of Allah be upon him) wiped over the khuffs instead of washing the feet. The khuff is something made of leather that covers the foot, and is usually worn for warmth. Wiping is done on the top of the feet, not the bottom, and the length of time for which one may wipe over the khuffs is one day and night for one who is not travelling, and three days and nights for one who is travelling.
This hadith indicates that it is valid to wipe over the turban and khuffs when doing wudu’..

214
It was narrated that Anas ibn Malik said: The Prophet (blessings and peace of Allah be upon him) used to do wudu’ for every prayer. I said: What did you [the Sahabah] used to do? He said: One wudu’ would be sufficient for one of us so long as he did not invalidate it..

Commentary : Wudu’ will be the light of the believer on the Day of Resurrection, for wudu’ will brighten his face and limbs, and the Muslims will be recognized in the place of gathering by this characteristic, which is unique to this ummah. Because wudu’ has this virtue, the Prophet (blessings and peace of Allah be upon him) used to do wudu’ for every obligatory prayer, so as to attain this reward and virtue, as Anas ibn Malik (may Allah be pleased with him) narrated from him. Doing wudu’ for every prayer is Sunnah, but it is permissible for the Muslim to offer more than one prayer with one wudu’, so long as he has not invalidated it. This is what Anas (may Allah be pleased with him) meant when he said: One wudu’ would be sufficient for one of us so long as he did not invalidate it by minor impurity that invalidates wudu’, such as passing wind, urinating or defecating. It is proven in Sahih Muslim, in the hadith of Buraydah (may Allah be pleased with him), that he said: The Prophet (blessings and peace of Allah be upon him) used to do wudu’ for every prayer, but on the day of the conquest [of Makkah] he offered all the prayers with one wudu’. ‘Umar said to him: You have done something that you never used to do. He said: “I did it deliberately”, meaning that he did it in order to show that it is permissible to offer more than one prayer with one wudu’.
This hadith highlights the virtue of doing wudu’ for every prayer..

216
It was narrated that Ibn ‘Abbas said: The Prophet (blessings and peace of Allah be upon him) passed by one of the walled gardens of Madinah or Makkah, and he heard the sound of two people being punished in their graves. The Prophet (blessings and peace of Allah be upon him) said: “They are being punished, but they are not being punished for something serious.” Then he said: “Nay [it is serious]; one of them used not to take precautions to protect himself from his urine getting on him, and the other used to walk about spreading malicious gossip.” Then he called for a stalk of a palm leaf, broke it in two, and placed one piece of it on each grave. It was said to him: O Messenger of Allah, why did you do that? He said: “Perhaps they will reduce [the punishment] for them so long as they do not dry out, or until they dry out.”.

Commentary : The grave is the first stage of the hereafter, and punishment and bliss in the grave are real. The Prophet (blessings and peace of Allah be upon him) explained some deeds that lead to punishment in the grave, as mentioned in this hadith, in which ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) passed by one of the walled gardens of Madinah or Makkah – this refers to uncertainty on the part of Jarir ibn ‘Abdul Hamid, one of the narrators of the hadith. Al-Bukhari narrated it in al-Adab al-Mufrad, where he said: one of the gardens of Madinah, with certainty, beyond any doubt. The Prophet (blessings and peace of Allah be upon him) heard the sound of two dead people being punished in their graves, and he said: “They are being punished, but they are not being punished for something serious.” In other words, they are not being punished for something you regard as serious, although in fact it is serious before Allah (may He be exalted). Hence he said “Nay,” to indicate that the matter is indeed serious.
Then the Prophet (blessings and peace of Allah be upon him) explained the reason for their punishment, which was that one of them used not to take precautions to protect himself from urine contaminating his body and clothes, and the other used to walk around spreading malicious gossip among the people, so he would tell one person what someone else had said with the intention of causing harm, stirring up trouble and creating hatred among people.
Then the Prophet (blessings and peace of Allah be upon him) called for the stalk of a palm leaf; he broke it into two halves, and placed one piece of it on each of the two graves. The Sahabah asked him: Why did you do that? And he told them that he had done that in the hope that Allah (may He be exalted) would reduce the punishment for them until the palm stalks that he had placed on their graves dried out. It was said that the reason why he chose palm stalks was that they are slow to dry out. It was also said that this may be interpreted as meaning that he offered supplication for them and prayed that their punishment would be reduced so long as the palm stalks remained fresh and moist, not that there is anything inherently special about palm stalks, or that that which is fresh and moist has some special impact that are not found in a dry stalk. It was said that what is meant is that the palm stalk glorifies Allah so long as it remains fresh and moist, thus the reduction of the punishment was by the blessing of that tasbih.
This hadith affirms the punishment of the grave and confirms that it is real; we must believe in it and accept it.
It also warns against not taking precautions to protect oneself from urine; this applies also to other types of impurity that could contaminate one’s body or garments.
It also warns against malicious gossip, and highlights the bad consequences thereof..

217
It was narrated that Anas ibn Malik said: When the Prophet (blessings and peace of Allah be upon him) went to answer the call of nature, I would bring the water to him and he would wash himself with it..

Commentary : The teachings of Islam urge Muslims to purify themselves both physically and in intangible ways. The Prophet (blessings and peace of Allah be upon him) taught us how to purify ourselves after relieving ourselves.
In this hadith, Anas ibn Malik (may Allah be pleased with him) speaks of when the Prophet (blessings and peace of Allah be upon him) went out to relieve himself – the Arabic term refers to going out to a spacious, flat piece of land where they used to go to relieve themselves, because they used to go out to places where there were no people, before they acquired outhouses and bathrooms in their houses. Hence Anas (may Allah be pleased with him) narrated that he used to bring water to the Prophet (blessings and peace of Allah be upon him), so that he could wash himself and clean the site of the urine and faeces, to make sure that it was clean. What is mostly known of the Prophet (blessings and peace of Allah be upon him) is that he used to clean himself with pebbles, as is proven in the reports. The hadith of Anas (may Allah be pleased with him) highlights the fact that it is valid to clean oneself with water.
Anas (may Allah be pleased with him) was a servant of the Prophet (blessings and peace of Allah be upon him); he used to follow him wherever he went to see how he could serve him, and so that he could do whatever was asked of him. He knew how much the Prophet (blessings and peace of Allah be upon him) loved to purify himself with water after Allah praised those who purify themselves..

49
Tareq ibn Shehab narrated, “Marwan was the first one to deliver a sermon before the Eid prayer. A man stood up and said, ‘Prayer should precede sermon.’ He (Marwan) said, ‘It has been done away with.’ Abu Saeed remarked, ‘This man has performed what he should do. I heard the Messenger of Allah ﷺ saying, ‘Whoever among you sees something abominable should modify it with his hand, if he is not able to do it, then (he should modify it) with his tongue, and if he is not able to do it, then (he should modify it) with his heart, which is the least level of faith.’”.

Commentary : Allah honors and prefers the Muslim nation to other nations, for it enjoins goodness, forbids evil, and gently advises people, the qualities that transform any society into a virtuous one. This hadith related that the first person who delivered the Eid speech before performing the prayer was Marwan ibn Al-Hakam, the governor of Medina assigned by Caliph Muawiyah ibn Abi Sufian. He became the caliph in the year of 64 after Prophetic immigration. It was mistakenly narrated that the first person did that was Omar, Othman, Muawiyah, or Abdullah ibn Az-Zubeir. On the contrary, it was proven that the Prophet ﷺ and his four Caliphs used to pray before delivering the Eid speech as Ibn Abbas narrated in the two Sahihs, “I witnessed the Eid with the Messenger of Allah, Abu Bakr, Omar, and Othman. They all prayed before the speech." In the narration of Bukhari, Marwan mentioned why he did that. He said, "People do not sit to listen to our speech after the prayer, so I delivered it before the prayer." Most of the people used to leave after the prayer and only some listened to Marwan's speech. He may have done that thinking that it was something in which he could follow his own opinion. Once he changed the Prophet's tradition, one of the attendees came and denounced his behavior. That person may have been Abu Masoud as in Imam Abderazzaq's narration but it was narrated in Sahih Bukhari that he was Abu Saeed himself, this hadith's narrator. Perhaps, this situation happened more than once and that every time Marwan was contradicted by someone. On the other hand, if it happened once, it would be possible that Abu Saeed first denounced Marwan's behavior, as in Bukhari's narration, then Abu Masoud. Marwan's response, "It has been done away with" may mean that: (1) People used to leave, for they were in a hurry, or (2) He left the proven tradition of praying before delivering the speech on purpose. Abu Saeed approved the man’s denouncing Marwan and said, "This man has performed what he should do." He denounced the evil with his tongue, for he could not change the ruler's behavior by his hands. Then Abu Saeed narrated the Prophet's hadith. The hadith states that if a person sees something evil and corrupting, he has to change it with his hand provided that his knowledge and ability. If he cannot change it with his hands, he has to wisely and kindly remind people about its prohibition. Changing the reality may be achieved by gentleness and wisdom away from swords. If he is unable to change it by word or tongue, he has to denounce it with his heart and resolve that if he were able to remove it, he would do it. Denouncing evil with one's heart is the lowest reaction that a believer has to bring, so the Prophet ﷺ said as in Ibn Masoud's narration in Sahih Muslim, "Beyond that, there is no faith even as the extent of a mustard seed." This hadith shows that there are two conditions of the obligation of enjoining the good and forbidding the evil: (1) Knowledge of whether that action is good or evil, for the ignorant person cannot determine that, and (2) The ability to do so, for it is enough for the unable person to hate the evil with his heart. Abu Saeed's comment confirmed that Marwarn was the first one to display that behavior, for if the Prophet ﷺ or his companions showed that behavior, Abu Saeed would not call it evil as in his comment. Moreover, Abu Saeed held Marwan to prevent him from delivering the speech but the latter insisted on doing so. This hadith contains the following benefits: (1) It urges us to gradually enjoin the goodness and forbid the evil, each based on his ability, (2) It confirms the legitimacy of opposing rulers' behavior if they accept advice in public and this does not lead to another evil, (3) It clarifies that denouncing evil is a part of faith, (4) It shows that one's faith is subject to increase and decrease, (5) It stresses that Islam's rites cannot be changed or reordered. Once rulers try to do so, they have to be opposed as long as a person is able to do so and his denouncing will not lead to a greater evil..

50
Abdullah ibn Masoud narrated that the Messenger of Allah ﷺ said, “Allah has not sent a prophet to a nation before me but he (a prophet) had disciples and companions following his way and obeying his command. Afterward, there came successors who said what they did not practice and practiced what they were not commanded to do. Whoever strove against them with his hand was a believer, whoever strove against them with his tongue was a believer, and whoever strove against them with his heart was a believer. There is no faith beyond that even to the extent of a mustard seed.” Abu Rafi' said, “I narrated this hadith to Abdullah ibn Umar but he disapproved of the narration. When Ibn Masoud came and stayed at Qanat, Abdullah ibn Umar asked me to accompany him to visit him (Ibn Masoud) during his illness. I went with him and asked Ibn Masoud about the Hadith when we sat (before him). He narrated it in the same as I narrated it to Ibn Umar.”.

Commentary : The Prophets' calls are of common features. All were resisted by some or lots of their people. All were followed by some of their people who afterward conveyed their calls. Over decades and centuries, people began to gradually move away from the truth. The one adhering to this truth had to resist them as much as he could. In this hadith, the Prophet ﷺ confirmed that all Prophets that Allah had sent had disciples and companions following their ways and obeying their commands. Afterward, there came successors and hypocrites who said what they did not practice and practiced what they were not commanded to do while claiming and complimenting themselves on following their prophet's guidance. On the contrary, they were committing and spreading corruption. Every believer has to strive against those people based on his ability. Whoever strives against and tries to remove their evil with his hand or tongue is a believer. Moreover, whoever hates their evil with his heart is a believer, for he wishes he had been able to remove these evils with his hand or tongue but he was unable to do so. There is no faith beyond that even to the extent of a mustard seed, for if one does not hate the evil even if with his heart but pleases it, it is an approval of disbelief. This hadith shows that there are two conditions of the obligation of enjoining the good and forbidding the evil with hands or tongue: (1) Knowledge of whether that action is good or evil, for the ignorant person cannot determine that, and (2) The ability to do so, for it is enough for the unable person to hate the evil with his heart. Striving against evils by one's hands is only for those being able to change them without a conflict such as those in charge and rulers. Striving against evils by one’s tongue is by showing and calling for the truth. Striving against evils by one's heart is by rejecting, hating, and displeasing them. Abu Rafi' said, “I narrated this hadith to Abdullah ibn Omar but he disapproved of the narration.” Ibn Omar’s disapproval may be interpreted that he wanted to check the authenticity of the hadith, for one may unwillingly increase, decrease, or even distort his own narrations. He did not mean to accuse Abu Rafi’, for all people were vulnerable to forget. Ibn Omar knew that Abu Rafi’ was a great companion with a high level of justice and honesty. When Ibn Masoud came to Medina, Ibn Omar commanded Abu Rafi’ to go with him to visit Ibn Masoud. When they sat with him, Abu Rafi’ asked Ibn Masoud about this hadith, so Ibn Masoud narrated it to him just as Abu Rafi’ had narrated it to Ibn Omar. Abu Rafi’ did that to make sure of the hadith context and defend his narration. Finally, this hadith contains the following benefits: (1) It includes one of the signs of the Prophet’s prophethood, (2) It stresses the necessity of enjoining what is right and forbidding what is wrong, according to people’s conditions, (3) It clarifies the virtue of the Prophet’s companions, for they presented his properties and selves for the sake of this religion, (4) It shows that changing the evil is part of the Islamic faith, and (5) It refers that one’s faith increases and decreases..

53
Jaber ibn Abdullah narrated, “The Messenger of Allah ﷺ said, ‘Hearts’ callousness and sternness is in the East while faith is among the people of the Hijaz.’”.

Commentary : People vary in faith, piety, behavior, and even the degrees of their evil acts. The Prophet used to teach us people's various attributes so that we can deal with them in the proper way they deserve. In this hadith, he informed us that we find people of hard hearts, lack of understanding, and refusing the truth due to disbelief in the East. A narration in the two Sahihs reported by Abu Masoud Uqbah ibn Amr clarified that they are the people of Rabi’a and Mudar. This was during the era of the Prophet ﷺ. They were hard people due to the harsh conditions they were living in. It was said that he may have meant all areas of the East: Middle, Near, and Far. After the Prophet's death, these two tribes had many trials such as: (1) Many people disbelieved once again, and (2) Some claimed prophethood as Museilemah, the Liar. The Prophet meant that they were subject to obey the devil and disbelieve the Islamic message. On the other hand, he informed us that we find deep faith, tranquillity, and comfort in the people of Hijaz, i.e. Mecca, Medina, and their environs. It is called "hijaz," for some potential reasons: (1) It separates Najd from Sara, (2) It separates Ghaur from Levant, or (3) It is surrounded by mountains. Finally, this hadith confirms the virtue of the people of Hijaz over other people..

54
Abu Hurairah narrated, “The Messenger of Allah ﷺ said, ‘You will not enter Paradise until you believe and you will not believe until you love one another. May I tell you something you can do to make you love one another? Spread the greetings of salam (peace) among you.’”.

Commentary : The Prophet ﷺ used to teach his companions and nation the virtues of righteous deeds that display a feeling of affection among them and raise their ranks in the Hereafter. He also warned us against reasons for hatred and disharmony. Spreading the greetings of peace is one of the causes of love and harmony among Muslims. In this hadith, the Messenger of Allah ﷺ clarified that only believers will enter Paradise and added that love among believers is part of the perfect faith. He said, "You will not enter Paradise until you believe." He means that our faith is neither complete nor benefits us until we love one another. Then he guides us to the best attributes for getting that kind of love in Muslim society which is to declare, act upon, and spread peace among Muslims. Peace is the greeting that Allah, the Almighty, has prescribed for His servants. Once a Muslim passes by another Muslim, relative or stranger, he greets him with peace. Allah made spreading peace a reason for love and affection among Muslims, which is a reason for getting a perfect faith and prevailing the word of Islam. On the other hand, hatred and conflict are reasons for spreading division among Muslims. The form of that greeting as in the narration of Abu Daoud and others is to say, “Peace, mercy, and blessings of Allah be upon you.” Finally, this hadith contains the following benefits such as: (1) The command to spread the greeting of peace among Muslims, for it spreads love and safety among them and (2) It is proof that love is a reason for the perfect faith..

55
Tamim Ad-Dary narrated that the Prophet ﷺ said, "Religion is sincerity." They said, "To whom?" He said, "To Allah, to his Book, to his Messenger, to the leaders of Muslims and their common folk.".

Commentary : Sincere advice is one of the features of our true religion. Muslims should advise each other in a good manner, and without making a greater evil than the benefit they want to achieve. This should be with loving and knowing the rights of the one who is advised in the society for his being a Muslim. This hadith clarifies the methods of this supreme behavior. The Prophet ﷺ clarified that sincere advice is Islam's essence and a means for its spreading. It is to say or do something that contains goodness for a person(s) sincerely. It is to seek goodness for the one who is advised. Moreover, it is a comprehensive term with various meanings. The Prophet's companions asked him to whom they offer it, so he answered, "To Allah, to his Book, to his Messenger, to the leaders of Muslims and their common folk." As for one's dealing with Allah, it means glorifying His command, showing mercy on His creation, calling people to believe in Him, and avoiding any acts of polytheism while worshiping him only. As for one's dealing with the Quran, it means to believe that it is Allah's word, deeply love and glorify it, recite it as it should be recited, face those distorting its authentic interpretations, ratify its stories, ponder over its lessons and miracles, act upon its rules, spread its knowledge, and call people to believe in it. As for one's dealing with the Messenger, it means to believe, follow, obey his commands, and avoid what he forbade. Moreover, it means to be loyal to those who are loyal to him and hate those who hate him. In addition, it means glorifying him, spreading his teachings, and facing people's accusations against him. As for one's dealing with leaders of Muslims, it means helping them in what is right, obeying them in goodness, gently reminding them if they neglect something, and avoiding disobeying them unless we see them doing an act of clear disbelief that Allah obviously showed in his religion, which is conditional on ability and avoiding having greater harms. The Muslim's leaders may include the scholars as well. As for one's dealing with Muslim scholars, it means accepting what they narrated and thinking well of them. As for one's dealing with common Muslim folk, it means gently teaching them Islam's laws, providing them with what is beneficial, having mercy on them, respecting them, avoiding cheating or envying them, loving for them what one loves for himself, hating for them what one hates for himself, and defending their properties and honor. Finally, this hadith contains the following lessons: (1) It confirms that advising people is the essence of Islam, and (2) It urges people to advise all people types, from the ruler to lay people..

59
Abu Hurairah narrated, "The Messenger of Allah ﷺ said, 'There are three signs of a hypocrite ... even if he fasted, prayed, and claimed he is a Muslim.'".

Commentary : Hypocrisy has two types: (1) Doctrinal: It expels the person from Islam, for he shows Islam and conceals disbelief and (2) Practical: It does not expel the person from Islam, for he just imitates the hypocrites in their morals, which is a major sin. This hadith identifies some attributes of hypocrites by clarifying the second type of hypocrisy. This hadith is part of another hadith in which the Prophet ﷺ informed that a hypocrite has three signs: (1) He used to tell lies and fabricate unrealistic stories. Lying is to say something contrary to reality. Its greatest form is to lie to Allah, the Almighty, and His Messenger ﷺ. It also includes lying in one's acts, so the hypocrite is a liar, for he shows faith but conceals disbelief inwardly. The Prophet ﷺ indicated that lying sometimes is permissible for some overriding interests. Bukhari and Muslim narrated that the Prophet ﷺ said, “He is not a liar who reconciles between people, so he conveys or says goodness.” Islam urges us to reconcile between people even if it is achieved by lying to settle quarrels and avoid feelings of hatred and enmity, (2) He used to break his promises willingly, and (3) He used to betray people's trust. He loses, betrays, and uses their trust. The Prophet ﷺ informed that whoever used to act upon these three attributes is a hypocrite even if he performs the practical acts of worship such as prayer, fasting, etc. This hadith clarifies that these qualities belong to hypocrites so whoever behaves like that resembles hypocrites. It does not mean he is a hypocrite who shows Islam and conceals disbelief, for the Prophet ﷺ did not mean that he is a hypocrite who will be eternally in the lowest degree of Hell..

68
Jarir narrated that the Prophet ﷺ said, "If any slave escapes from his masters, he becomes an infidel till he returns to them.”.

Commentary : Islam regulated the relations between masters and slaves. It called for kindly treating slaves and urged masters to emancipate them. It also encouraged slaves to care for Allah's and their masters' rights, for their masters bought them so it does not make sense that their properties may be wasted. Islam makes obeying masters, for the sake of Allah, is one of the greatest acts of worship. In this hadith, Jarir ibn Abdullah narrated that if any slave flees from his masters, he is a disbeliever. It may mean that he denies his master's rights or behaves like disbelievers do. It may also mean that his behavior leads to disbelief. It does not mean the literal meaning of disbelief. It means that he disbelieves Allah's graces by fleeing from his master until he returns to him willingly or unwillingly. Allah neither pleases him nor accepts his righteous deeds until his return, repentance, and righteousness. The complete narration of this hadith is that Mansour ibn Abdurrahman (the hadith narrator on the authority of Amer Ash-Sha’by) said after his narration, "By Allah, it is a Prophetic hadith, but I hate that it may be narrated on my authority here in Basra.” This means that Mansour traced back this hadith to the companion but he then swore that it was the Prophet's hadith to let his knowledgeable companions know about that. He feared that his transmitted narration to the Prophet may have spread in Basra which was full of Kharijites and Mutazilites who believed that one would eternally remain in Hell due to his sins. The former added that he is a disbeliever, depending on the apparent meaning of this hadith. Finally, this hadith contains the following benefits: (1) The slave’s fleeing from his masters is a major sin that contradicts the faith's requirements of obeying them and (2) Muslim predecessors cautioned against the wrong concepts that people of heresies may deduce from the Islamic texts that may apparently support their heresies..

70
Jarir ibn Abdullah narrated that the Prophet ﷺ said, "If a slave escapes (from his master), not a single prayer will be accepted from him.”.

Commentary : The slave’s obedience to his master according to the obedience of Allah, the Almighty, is one of the greatest acts of worship. Allah organized the relations between masters and slaves. He urged masters to gently deal with them and recommended them to set them free. On the other hand, he encouraged slaves to preserve Allah's and their masters' rights. A master buys his slave with his money, so he has the right not to waste his money. In this hadith, the Prophet ﷺ confirmed that if a slave escapes from his master, "not a single prayer will be accepted from him.” This is because the slave is completely owned by his master so if he escapes, his master misses some benefits. It was said that the hadeeth refers to a slave who considers escaping lawful so he becomes a disbeliever and neither his prayer nor any other acts of worship are accepted from him. The Prophet ﷺ exclusively mentioned prayer for its greatness and virtue. It was said that the hadeeth is general and that rejecting his worship does not necessitate its invalidity. The escaped slave's prayer (who does not think that escaping is lawful) is correct, for he fulfils its pillars, but it is still unaccepted because it is associated with disobeying his master. There is no contradiction in that, for rejecting his worship means losing the reward but its validity means he is neither required to re-perform it nor he may be punished as the one used to abandon the prayer. Finally, this hadith confirms that a slave's escaping from his master is a great sin which contradicts faith's requirements commanding him to obey his master..

76
Abu Huraira narrated that the Messenger of Allah ﷺ said, "A person who believes in Allah and the Last Day never bears a grudge against the Ansar.".

Commentary : The Ansar, the people of Medina from the Prophet's companions before his immigration, reached a high rank in Islam for their great effort in supporting Islam, sheltering the Messenger and his immigrant companions, loving him, and his love for them. They used to present all that they had for him to the extent that lots of people became their enemies due to Islam. As a result, the Prophet ﷺ urged all Muslims to love them. Moreover, he made loving them a sign of one's truthful and perfect faith and hating them is a sign of one's hypocrisy and lack of faith. In this hadith, the Prophet ﷺ informed that a person who believes in Allah and the Last Day never bears a grudge against the Ansar, for whoever knows their right, initiative to support and spread Islam, and fighting against all people in defending the prophet will definitely love them out of necessity, which is a sign of his sincere faith. On the other hand, if one hates them, it is a sign of hypocrisy and corrupted intention. Because these great people with those supreme attributes are loved by only believers and hated by only hypocrites. Whoever loves them is loved by Allah and whoever hates them is hated by Allah as in the hadith narrated in the two Sahihs. Finally, this hadith contains some lessons: (1) It shows the Ansar’s virtues, (2) It confirms that loving them is a sign of one's sincere faith while hating them is a sign of corruption or lack of faith, and (3) It calls every Muslim to give Medina's people their rights..

78
Ali said, "By Him Who split up the seed and created something living, it is the illiterate Prophet's promise ﷺ that he gave me that none but a believer would love me and none but a hypocrite would bear grudge against me.".

Commentary : Ali ibn Abi Taleb had great status with the Prophet ﷺ for the following reasons: (1) His father, Abu Taleb, used to support and defend the Prophet against Qureish disbelievers, (2) He is the husband of Fatema, the Prophet's daughter, his most beloved daughters, and (3) The father of Prophet's grandsons, Al-Hasan and Al-Husein. In this hadith, Ali swore in Allah Who split up the seed, placed it in the soil, and created the plant by His power. He swore in Allah Who created the men and souls. His saying, "It is the Prophet's promise ..." means a covenant. His saying, "illiterate ..." is the attribute with which the Prophet was described in the previous books and in two places in the Quran: (1) "Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel." {Al-A'raaf: 157) and (2) "So believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words." {Al-A'raaf: 158) It was the Prophet's promise to Ali that he had a virtue that all believers would love him, but hypocrites would hate him. It means that if one loves and knows Ali's prestige, his closeness to the Prophet, the Prophet's love for him, and his support of Islam, it is proof of his authentic faith and truthfulness as he is doing what Allah and his Prophet please. On the contrary, if one hates him, it is proof of his hypocrisy and evil intention. It is an additional recommendation for Ali, for the Prophet ﷺ recommended us to care about his companions and follow their methods. Also, he guided us to give a high prestige to his rightly guided caliphs, including Ali. It is neither proof of Ali's specific guardianship, nor his caliphate after the Prophet's death. It may have been the Prophet's appreciation for Alai and call for Muslims to give him his considerable prestige and avoid belittling him after the Prophet's death. On the other hand, it was a sign of prophethood, for the Prophet knew that some people would go to extremes when dealing with Ali after the Prophet's death whether they would love him exaggeratedly or belittle him. As a result, he confirmed the believers' hearts would love Ali and the hypocrites' hearts would hate him..

79
Abdullah ibn Omar narrated, “The Messenger of Allah said, “O Women, give charity and frequently ask Allah for forgiveness, for I saw you form the majority of Hell.” A wise woman from them asked, “O Messenger of Allah, why will we form the majority of Hell?” He answered, “You frequently curse and are ungrateful to your husbands. I have not seen someone lacking in discernment and religion more overwhelming a wise man than you.” She asked, “What is the lack of discernment and religion?” He answered, “As for the lack of discernment, the testimony of two women is equal to a man’s one. She does not pray for some days and breaks fast in the month of Ramadan. This is the lack of religion.”.

Commentary : The Prophet ﷺ used to preach to women just as he did to men, ask them to protect themselves against evilness, and frequently remind them of rectify their faults. In this hadith, Abdullah ibn Omar narrated that after the Prophet ﷺ delivered his speech on the day of eid, he preached to women only, as in the narration in the Two Sahihs that Abu Saeed Al-Khudry reported that the Prophet ﷺ commanded them to give charity and ask Allah for forgiveness. He justified this matter by the fact that he knew that most of the people of Hell were women. Giving charity is a means to increase good deeds and avoid Allah's anger and punishment. When hearing so, a wise woman asked about the reason. He showed two reasons: (1) They used to frequently curse those who did not deserve it. Cursing is to supplicate Allah to expel someone from his mercy, which was a habit of women before Islam and (2) They used to be ungrateful to their husbands. He explained it in another narration in the Two Sahihs when he addressed men, "If you treated one of them kindly forever, but she later saw something (disliked) from you, she would say, 'I never saw any good from you.'" She may be ungrateful to her husband while he treats her kindly. This continuous deliberate behavior enlarges this sin to be a major one. His help, protection, sacrifice, and care should be met with her gratitude and appreciation. Allah commands us to thank whoever gives us a favor. How is it the case with a woman's husband who gives her all that he owns throughout his entire life?! Then, he ﷺ described them with three attributes: (1) A woman has the ability to affect her wise husband's decision whether it is right or wrong. What about the unwise husband? (2) A lack of discernment: This is because a man's testimony is equivalent to two women's testimony. Allah said, "... so that if one of them (two women) errs, the other can remind her." (Al-Baqarah: 282), (3) A lack of religion: This is because she does not pray for some days and breaks fast in the month of Ramadan due to her menstruation. The Prophet ﷺ did not mean to blame them for these attributes with which Allah created them but wanted to warn men against the tricks that women sometimes use. Finally, this hadith contains the following benefits: (1) A person has the right to discuss the scholar and others if he does not understand his words, (2) Encouragement of charity acts, frequent seeking of Allah’s forgiveness, and all other acts of obedience, (3) One's righteous deeds eliminate his evil deeds, (4) Some Islamic texts may call something disbelief but do not mean the disbelief in Allah such as disbelief in marital life, benevolence, grace, and truth..

81
Abu Hurairah narrated, “The Messenger of Allah ﷺ said, ‘When a son of Adam recites a verse mentioning prostration then he prostrates, the devil withdraws weeping and saying, ‘Woe to him! - in another narration, ‘Woe to me!’ - The son of Adam has been commanded to prostrate, has done so, and will be rewarded with Paradise but I have been commanded to prostrate, have refused, and will be punished with Hell.’ In another narration, ‘ … have disobeyed, and will be punished with Hell.’”.

Commentary : There are Quranic verses that one is prescribed to prostrate after reciting them, which the Prophet's noble tradition specified. It is an act of worship and a reward for those who prostrate. In this hadith, the Prophet ﷺ informed that when a Muslim prostrates after reciting this type of verse, the devil withdraws weeping due to the reward that a Muslim gets for his obedience and prostration. He is crying and saying, "Woe to him!" In another narration, "Woe to me!" It means, "Oh, my sorrow, oh my doom." He regrets his previous disobedience to Allah. The son of Adam has been commanded to prostrate, has done so, and will be rewarded with Paradise due to his obedience. On the other hand, Satan has been commanded to prostrate but has refused. In another narration, "I have disobeyed, and will be punished with Hell." He deserved to enter Hell for disobeying Allah's command. Allah says, "And [mention] when We said to the angels, 'Prostrate before Adam;' so they prostrated, except for Iblees. He refused and was arrogant ..." (Al-Baqarah: 34) He is deeply sad for some reasons: (1) His failure in luring the son of Adam to commit sins, (2) His committing a fatal sin of being arrogant to Allah's command, and (3) Muslim's being deserved to enter Paradise for his obedience, while Satan is condemned to be expelled from Allah’s mercy. Blessed are those believers whose hearts become fearful when Allah is mentioned, their faith increases when Allah's verses are recited to them, and those who trust in their God. As for what a Muslim can say during this prostration, he can say the same supplications he says during the prostration of prayer, such as glorification. Finally, this hadith contains the following lessons: (1) The virtue of prostration which is a reason for entering Paradise and (2) A Quran reciter is permissible to prostrate after reciting a verse of prostration..

82
Gaber said, "I heard the Prophet ﷺ saying, 'Verily, between a man and polytheism and unbelief is the abandonment of prayer.'".

Commentary : Prayer is an obligatory act for every assigned Muslim. It is the second pillar of Islam and the greatest practical pillar after monotheism testimony. In this hadith, the Messenger ﷺ strongly warned against abandoning it and confirmed that between a man and polytheism is to abandon prayer. If he abandons it out of denial of its obligation, he is unanimously a disbeliever but if he abandons it out of negligence or laziness, he is a disbeliever according to the opinion of many scholars and the consensus of the Prophet's companions. If he sometimes performs and neglects it, he is also included in the description mentioned in the hadith, which is consistent with Allah's sayings, "But there came after them successors who neglected prayer and pursued desires; so they are going to meet evil. Except those who repent, believe and do righteousness; for those will enter Paradise and will not be wronged at all." (Maryam: 59, 60) In this verse, Allah condemned those neglecting prayer either abandoning it completely, abandoning some of its pillars and conditions, neglecting its duties, or performing it after its appointed times, etc. He condemned those being busy with their own whims and desires and preferring them to Allah's obedience and Paradise. Thus, he deserves to be punished except those who rectify their mistakes, struggle in the path of truth, regularly perform prayer, refrain from following their whims. They will enter Paradise and be saved from Hell. One has to caution against abandoning or neglecting this great worship. On the other hand, polytheism and disbelief may be used in the same sense, which is disbelief in Allah, the Almighty. There may be a distinction between them, so polytheism is specific to worshipping idols while acknowledging Allah, the Creator, like the infidels of Qureish. In this meaning, disbelief is more general than polytheism. Finally, this hadith deeply warns against abandoning or neglecting prayer..

91
Abdullah narrated that the Messenger of Allah ﷺ said, "None will enter Hell as long as he has the weight of a mustard seed of faith in his heart and none will enter Paradise as long as he has the weight of a mustard seed of arrogance in his heart.”.

Commentary : Faith is a reason for salvation from Hell and winning Paradise while arrogance is an attribute that refers to corrupted hearts and a reason for entering Hell. In this hadith, the Prophet ﷺ informed that a Muslim will neither enter Hell nor even remain there forever if his heart has the weight of a mustard seed of faith. Mustard is a plant with very small black fruits. It is a linguistic usage referring to smallness. It is Allah's great blessing that he will save the believers for their faith, even if He holds them accountable for their deeds first and admits them to Paradise by His grace and mercy. Afterward, the Prophet informed that a Muslim will not enter Paradise if his heart has the weight of a mustard seed of arrogance. Arrogance is to give oneself a high prestige that it does not deserve and belittle people. Allah is the only one that deserves this attribute. Mentioning the infinitesimal mustard seed indicates that even the slightest amount of arrogance in a Muslim's heart is a reason for not initially entering Paradise until he is held accountable for this arrogance which may necessitate punishment. Finally, this hadith contains the following benefits: (1) It is proof that faith increases and decreases in hearts and (2) It forbids arrogance..

91
Abdullah narrated, "The Messenger of Allah ﷺ said, 'He who has in his heart the weight of a mustard seed of arrogance will not enter Paradise.' A man said, 'Verily, a person loves that his dress should be fine and his shoes should be fine.' The Prophet said, 'Verily, Allah is beautiful and likes beauty. Arrogance is to reject the truth and despise people.'".

Commentary : Arrogance is an attribute that indicates the corruption of hearts, which Islam forbade because it means self-aggrandizement while despising others. It is only Allah who deserves to be proud, for everyone else is His servant. In this hadith, the Prophet ﷺ explained the severe consequences of arrogance and dispelled some people’s misconceptions related to good appearance. He told us that Allah would not admit anyone to Paradise if his heart had the weight of an atom (or dust particle) of arrogance. This indicates that even the slightest bit of arrogance in one's heart is a reason for not initially entering Paradise. He should be reckoned first then will be punished or forgiven. One of the Prophet's companions thought that arrogance includes beautifying one’s clothing and appearance. So, he asked the Prophet ﷺ if a person loves that his clothes should be fine, is this considered arrogance? The Prophet ﷺ replied, "Verily, Allah is beautiful and likes beauty." He confirmed that Allah loved this manner as long as it did not lead to despising people. One's caring for his appearance is an indication of Allah's blessings upon him. Then the Prophet ﷺ clarified that the intended meaning of arrogance is to reject the truth and look down on people. So, this bad manner leads to oppress and disdain people. As a result, he will not initially enter Paradise but be punished for this great sin. Finally, this hadith contains the following benefits: (1) It is forbidden to be arrogant and reject the truth, (2) Islam allows beautifying oneself by wearing beautiful clothes and shoes, (3) It proves that the name “the Beautiful” is one of Allah's names..