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Hadith
297
It was narrated that ‘A’ishah said: The Prophet (blessings and peace of Allah be upon him) used to rest in my lap when I was menstruating, then he would recite Qur’an..

Commentary : There are rulings that apply specifically to the menstruating woman, but she herself is not impure (najis), because the believer never becomes impure, as the Prophet (blessings and peace of Allah be upon him) said. Being close to a menstruating woman does not mean that the one who wants to recite Qur’an should not do so. This is what ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him) speaks of in this hadith, in which she says that the Prophet (blessings and peace of Allah be upon him) used to rest in her lap when she was menstruating. What is meant by the word translated here as resting is leaning on one side whilst sitting. It was also said that what is meant here is that the Prophet (blessings and peace of Allah be upon him) used to put his head in her lap when she was menstruating, and whilst he was in that position, he would recite Qur’an; that did not prevent him from reciting.
In this hadith we see how the Prophet (blessings and peace of Allah be upon him) treated his wives kindly and paid attention to their condition.
This hadith indicates that being close to his menstruating wife does not prevent a husband from reciting Qur’an, and the menstruating woman may listen to Qur’an without any reservations.
It also indicates that the body of the menstruating woman and whatever she wears are both pure (tahir)..

301
It was narrated that ‘A’ishah said: He used to put his head out to me when he was observing i‘tikaf and I would wash his hair, when I was menstruating..

Commentary : Among the Jews, when one of their women menstruated, they would banish her from the house, and they would not eat with her, drink with her or be in the same room as her. In our religion, however, the menstruating woman is not to be blamed for something that Allah has ordained for her, so her body is pure, apart from the place where the impurity is.
In this hadith, ‘A’ishah (may Allah be pleased with her) tells us that the Prophet (blessings and peace of Allah be upon him) used to put his head out to her in her apartment, when he was observing i‘tikaf in the mosque, and she would wash his hair for him, when she was menstruating. According to another report narrated in Sahih al-Bukhari, she would comb his hair when she was menstruating. The Prophet (blessings and peace of Allah be upon him) would bring his head close to her when she was in her apartment and the rest of his body was in the mosque, and he was aware of her condition and that she was menstruating, yet despite that she would touch him with her hands and take care of him, without any reservation or prohibition. Her apartment was attached to the mosque.
The hadith refers to cleaning a man’s hair, and other things that come under the heading of adorning oneself.
It indicates that a menstruating woman may care for her husband and help him with personal hygiene.
It indicates that if the one who is observing i‘tikaf puts his head, hand or foot outside the mosque, that does not invalidate his i‘tikaf.
It speaks of how the Prophet (blessings and peace of Allah be upon him) treated his wives kindly and paid attention to their condition.
It also indicates that the body of the menstruating woman and whatever she wears are both pure (tahir)..

302
It was narrated that ‘A’ishah said: When one of us was menstruating, and the Messenger of Allah (blessings and peace of Allah be upon him) wanted to be intimate with her, he would tell her to wrap something around herself at the beginning of her menses, then he would be intimate with her. She said: Who among you is able to control his desire as the Prophet (blessings and peace of Allah be upon him) was able to control his desire?.

Commentary : Allah (may He be exalted) says: {And they ask you about menstruation. Say, It is harm, so keep away from wives during menstruation. And do not approach them until they are pure} [al-Baqarah 2:222]. What is meant by keeping away from wives in this verse is not having intercourse with them; as for anything other than that, the husband may do it, meaning that he may do everything except intercourse. This is what the Mother of the Believers ‘A’ishah (may Allah be pleased with her) spoke of in this hadith, where she says: When one of us – meaning one of the wives of the Prophet (blessings and peace of Allah be upon him) – was menstruating and the Messenger of Allah (blessings and peace of Allah be upon him) wanted to be intimate with her by kissing and so on, other than intercourse, he would tell her to wrap something around her waist at the beginning of her period, so she would wrap herself in an izar (lower garment or waist wrapper) to cover the area between the navel and the knees. That would happen at the beginning of her menses, or when the bleeding was at its heaviest. Then he would be intimate with her, so he would approach her and touch her, but he would not have intercourse with her.
Then ‘A’ishah (may Allah be pleased with her) said: Who among you is able to control his desire as the Prophet (blessings and peace of Allah be upon him) was able to control his desire? 
This hadith indicates that one should not be put off by a menstruating woman or show dislike to her, in contrast to the Jews, who would not eat with a woman or sit with her if she was menstruating.
It speaks of how the Prophet (blessings and peace of Allah be upon him) treated his wives kindly and paid attention to their condition.
It also indicates that the body of the menstruating woman and whatever she wears are both pure (tahir)..

309
It was narrated from ‘A’ishah that the Prophet (blessings and peace of Allah be upon him) observed i‘tikaf, and one of his wives was with him, when she was suffering from istihadah and was bleeding. Sometimes she would put a basin beneath her to catch the blood. He [one the narrators] claimed that ‘A’ishah saw safflower water and said: It is as if this is something that So-and-so used to see..

Commentary : Islamic teachings explain how women should purify themselves following menses and nifas (postpartum bleeding). Some women suffer from menses that last longer than the usual time, and they bleed heavily for longer than the days of the usual period. Islam makes things easier for them in that case.
In this hadith, ‘A’ishah (may Allah be pleased with her) tells us that the Prophet (blessings and peace of Allah be upon him) observed i‘tikaf in his mosque, isolating himself from people for the purpose of worship, and one of his wives observed i‘tikaf with him. It was said that she was Sawdah bint Zam‘ah, or that she was Ramlah Umm Habibah bint Abi Sufyan, or that she was Zaynab bint Jahsh. She was suffering from istihadah and was bleeding; istihadah is irregular bleeding that a woman experiences after the end of her normal menses. The blood of istihadah is thin and is not like menstrual blood. Sometimes she would put a basin – meaning a large vessel – beneath her to catch this copious bleeding, lest it contaminate her garment or the mosque.
Khalid ibn Mihran, one of the narrators of this hadith, said regarding the phrase “he claimed”: The word claim may refer to something that one is certain about, even though it is most often used with regard to something one is uncertain about, or to suggest that it is false. ‘Ikrimah claimed that ‘A’ishah (may Allah be pleased with her) saw some safflower water – which comes from a kind of plant and is yellow in colour; it is used as a dye but does not have a fragrance – and said: This yellow is something that resembles what So-and-so used to see at the time of her istihadah. This indicates that the blood of istihadah may be yellow and thin, and is not dark like menstrual blood.
This hadith indicates that a woman who is suffering from istihadah may observe i‘tikaf if she is certain that her bleeding will not contaminate the mosque..

312
It was narrated that Mujahid said: ‘A’ishah said: One of us would have only one garment in which she menstruated. If any blood got onto it, she would put some of her saliva on it and scratch it with her nails..

Commentary : This hadith is indicative of the hard life that the companions of the Prophet (blessings and peace of Allah be upon him) lived, and that they were content with very little of worldly comforts. In it, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) says: One of us would have only one garment; what she meant by one of us is the wives of the Prophet (blessings and peace of Allah be upon him), the Mothers of the Believers. Even though they lived in the house of the Prophet (blessings and peace of Allah be upon him), one of them would own only one garment, and they were content with what Allah allocated to them. What ‘A’ishah (may Allah be pleased with her) says in this hadith is not contradicted by what is narrated in Sahih al-Bukhari from Umm Salamah (may Allah be pleased with her), that she had more than one garment, because what ‘A’ishah (may Allah be pleased with her) was referring to in this hadith was their situation at the beginning of Islam, for they were living a life of hardship and scarcity. When Allah granted conquests to the Muslims and their circumstances improved, women would have special garments to wear during their menses, separate from their other garments. It may be that what ‘A’ishah meant by “one garment” is a garment specifically for menses. There is nothing in the context to rule out the idea that she had other garments that she wore when she was not menstruating. That is also in harmony with the hadith of Umm Salamah in this regard.
If any menstrual blood got on the garment of one of the wives of the Prophet (blessings and peace of Allah be upon him), she would put some of her saliva on it, then scratch it with her fingernail. Then she would rub it and scratch it with her nail until the traces of blood were removed. It was said that she would do that, because this blood that was removed by scratching was little and could be overlooked. Hence she did not say here that she washed it with water. Similarly, she did not say that she prayed in this garment after removing the traces of blood by using her saliva and scratching it with her fingernail. Rather she used her saliva to remove the traces of blood, and she did not intend to purify the garment. There is a report from her in Sahih al-Bukhari which mentions washing the garment after scratching and rubbing it, and she says: “Then she may pray in it,” which indicates that when she wanted to pray in the garment, she would wash it so that she would be able to pray in it after that.  .

314
It was narrated from ‘A’ishah that a woman asked the Prophet (blessings and peace of Allah be upon him) about doing ghusl to purify herself following her menses, and he told her how to do ghusl. He said: “Take a piece of cloth on which there is musk and purify yourself with it.” She said: How do I purify myself? He said: “Purify yourself with it.” She said: How? He said: “Subhan Allah! Purify yourself!” I pulled her to me and said: Follow the traces of blood with it..

Commentary : The Prophet (blessings and peace of Allah be upon him) taught women how to purify themselves and do ghusl following their menses to remove the blood. He described how to do that in a refined and polite manner, to avoid any embarrassment. He taught all of that to his wives, so that they could teach it to the Muslim women.
In this hadith, ‘A’ishah the Mother of the Believers (may Allah be pleased with her) tells us that a woman – it was said that she was Asma’ bint Shakal, or that she was someone else – came to the Prophet (blessings and peace of Allah be upon him) and asked him how she should do ghusl after her menses ended. The Prophet (blessings and peace of Allah be upon him) told her how to do ghusl, and instructed her to take a piece of wool or cotton on which there was some musk or perfume, then purify the site of the bleeding and where the blood had got to. But the woman did not understand what was meant, so she asked again how she should purify herself with this perfumed piece of cotton. The Prophet (blessings and peace of Allah be upon him) said: “Subhan Allah! Purify yourself!” He was astonished that she did not know how to purify herself with it, when that was something obvious that no one should be unaware of. At that point, ‘A’ishah (may Allah be pleased with her) pulled her aside and brought her close to herself, and told her: Follow the traces of blood with it; apply it to your private part and anywhere else that the blood got onto, to clean it and remove the smell of menstrual blood.
This hadith highlights how modest and shy the Prophet (blessings and peace of Allah be upon him) was, and how well-mannered he was.
It indicates that one should show shyness and embarrassment when speaking of private matters, especially when that is mentioned by men in the presence of women, or by women in the presence of men, and that one should use metaphors and euphemisms, and avoid mentioning them explicitly. One should show shyness and embarrassment if such things are mentioned, and avoid speaking of them explicitly.
It highlights the role of wise and knowledgeable women in conveying information and teaching other women..

318
It was narrated from Anas ibn Malik that the Prophet (blessings and peace of Allah be upon him) said: “Allah (may He be glorified in exalted) has appointed an angel in charge of the womb, and he says: ‘O Lord, is it to be a nutfah (sperm drop)? O Lord, it is it to be a ‘alaqah (a piece of thick coagulated blood)? O Lord, is it to be a mudghah (chewed piece of flesh)?’ Then when Allah wants to complete its creation, he says: ‘Male or female? Doomed or blessed? What is his provision and lifespan?’ And it is decreed in his mother’s womb.”.

Commentary : Everything that Allah creates is already decreed and will be as He wants it to be. There is nothing that happens in His dominion except it happens by His decree and with His knowledge. Allah (may He be glorified and exalted) has appointed an angel over the womb, which is the place where the embryo develops, as mentioned in this hadith. When the nutfah (sperm drop) is formed, this angel says: O Lord, is it to be a nutfah? This is a question from the angel to the Lord (may He be glorified and exalted). In other words, is it to be a nutfah, so that I should write it, for no one knows what is in the wombs except Allah; rather the angel is appointed to keep a record and write things down. The same thing happens in the following stages: O Lord, is it to a ‘alaqah (a piece of thick coagulated blood)…? And so on. The word nutfah refers to the sperm when it meets the ovum of the woman and fertilizes it. This is the first stage in the development of a human being. When it becomes a ‘alaqah, the angel says: O Lord, is it to be a ‘alaqah? The ‘alaqah is a piece of congealed blood that hangs on the wall of the uterus. When it becomes a mudghah, the angel says: O Lord, is it to be a mudghah? The mudghah is a small piece of flesh, the size of what a man can chew in his mouth. Then when Allah (may He be exalted) wills to complete the creation of this person, the angel asks the Lord (may He be exalted): Male or female? Doomed or blessed? In other words: Will You create it as a male or a female? Will he be one of those who are doomed (destined for Hell) or one of those who are blessed (destined for Paradise)? Then he asks about his provision and lifespan, and he writes down all of that when the person is still in his mother’s womb.
This is indicative of the might and eternal knowledge of Allah, and how He decrees all the affairs of His creation. So the individual should be moderate and not exhaust himself in seeking worldly provision, for everyone will be enabled to follow the path for which he was created; the one who is to be one of the people of Paradise will do the deeds that will enable him to reach Paradise, and the one who is to be one of the people of Hell will choose, by his own free will, the deeds that will lead him to Hell. Allah (may He be glorified) guides those who are blessed to do that which is good and makes available to them the means to do these deeds, and He causes those who are doomed to do evil and has made available for them the means of doing those deeds. That is because Allah has made clear to all the path of good and the path of evil. Thus each person acts with insight and knowledge, and chooses whatever he wants. Whoever chooses to do the deeds of the people of Paradise, Allah will enable him to do that, then He will admit him to Paradise, and He knows from eternity that he will be one of its people. By the same token, whoever chooses to do the deeds of the people of Hell, Allah will leave him to his own devices, until He admits him to Hell on the Day of Resurrection, and He knows from eternity that he will do the deeds of the people of Hell.
However, this does not contradict the command to work and strive in this world in pursuit of provision, and to seek Paradise by doing righteous deeds. Rather what we may understand from this hadith is that we should be moderate in striving (to earn a living), and not grieve over what we miss out on. The individual should strive his utmost and compel himself to do righteous deeds, and he should not neglect striving on the grounds that he is relying on what has already been decided from eternity about what his destiny is.
This hadith indicates that the fate of every person is written and decreed when he is still a foetus in his mother’s womb, after he has been formed and his limbs and faculties have taken their final shape. .

321
It was narrated from Mu‘adhah that a woman said to ‘A’ishah: Is the prayer of one of us valid [if she makes up the prayers] after she becomes pure? She said: Are you a Haruri? We used to menstruate at the time of the Prophet (blessings and peace of Allah be upon him) and he did not instruct us to do that – or, we did not do that..

Commentary : The Haruris are the Kharijis; they first emerged in the region of Harura’, near Kufah in Iraq, two miles from Kufah (approx. 3.5 km), and were named after that place. They are the ones who denounced ‘Ali (may Allah be pleased with him) for accepting arbitration in his conflict with Mu‘awiyah (may Allah be pleased with him), then they fought him. They regarded the Muslims as disbelievers and believed it was permissible to shed their blood. Hence when this woman came to ask ‘A’ishah (may Allah be pleased with her) whether a woman should make up her prayers when she becomes pure following her menses, ‘A’ishah said to her, objecting to that notion: Are you a Haruri? Meaning: are you one of this group of Kharijis? Because some of them used to tell the menstruating woman to make up her missed prayers, which was a sign of extreme tendencies in religious matters. Then she told her that the wives of the Prophet (blessings and peace of Allah be upon him) used to menstruate at the time of the Messenger of Allah (blessings and peace of Allah be upon him) but he did not instruct them to make up missed prayers. This is a matter concerning which there is consensus among the Muslim scholars, that a woman who menstruates does not have to make up the prayers missed during her menses, because prayer is an obligation that is repeated on a daily basis, so there is no need to make it up. This is by way of making things easier for women, and not making things too difficult for them by requiring them to make up the prayers that they missed during their menses..

326
It was narrated that Umm ‘Atiyyah said: We used not to regard the brownish and yellowish discharge as being of any significance..

Commentary : Menstrual blood has its own characteristics which women know. It is dark and thick blood that comes on certain days of every month. When this bleeding ceases, the woman should do ghusl and resume praying, as she has become pure. If she sees a yellowish or brownish discharge, or blood that is different from menstrual blood, after the time of her usual menses has ended – and this is what is known as istihadah (irregular bleeding) – she should not regard it as being of any significance, and it is deemed to not be menses. This is what the Sahabiyyah Umm ‘Atiyyah (may Allah be pleased with her) was speaking of when she said: We used not to regard the brownish and yellowish discharge as being of any significance. What is meant in this hadith by yellowish and brownish discharge is discharge that a woman may see, which may resemble pus with its yellowish colour. If the woman sees that outside of the days of her usual menses – as is clearly stated in the report narrated by Abu Dawud – she should not regard it as being of any significance, because they did not regard it as coming under the rulings on menses at the time of the Prophet (lessons and peace of Allah be upon him), so they did not stop praying or fasting because of it; rather a woman would do wudu’ for each prayer..

327
It was narrated from ‘A’ishah the wife of the Prophet (blessings and peace of Allah be upon him) that Umm Habibah suffered from istihadah for seven years. She asked the Messenger of Allah (blessings and peace of Allah be upon him) about that, and he instructed her to do ghusl. And he said: “That is a vein.” And she used to do ghusl for every prayer..

Commentary : Menstrual bleeding is something normal and natural, which happens to women every month in most cases, lasting for a certain number of days each month, which a woman usually knows. That is in contrast to the bleeding of istihadah, which is bleeding that happens to a woman because of sickness or health problems. Hence it lasts longer than the usual duration of menses, and lasts longer than the maximum duration of menses. Some women continue to bleed without stopping. Any bleeding that lasts longer than menses is regarded as istihadah.
In this hadith, ‘A’ishah (may Allah be pleased with her) tells us that Umm Habibah bint Abi Sufyan, the Mother of the Believers (may Allah be pleased with her), suffered from istihadah, and her istihadah lasted for seven years. She asked the Prophet (blessings and peace of Allah be upon him) how she should purify herself in order to be able to pray and do other acts of worship, and the Prophet (blessings and peace of Allah be upon him) instructed her to do ghusl after the days of her original menses had passed. He explained to her that that was bleeding from a vein and not the usual bleeding of menses. Based on that, the ruling for the woman who is suffering from istihadah is that she should do ghusl after the days of her usual menses have passed, and she should not pay any attention to the bleeding that does not stop after the time of her usual menses has ended, because that is the bleeding of istihadah. So she should do wudu’ for each prayer, and put something [like a cloth or pad] to protect herself from the blood, as is mentioned in the reports narrated by Abu Dawud and others from Fatimah bint Abi Hubaysh (may Allah be pleased with him).
With regard to the words “she used to do ghusl for every prayer”, it was said that the Prophet (blessings and peace of Allah be upon him) only instructed her to do ghusl following [the time of her normal] menses and resume prayer, and doing ghusl for every prayer was voluntary on her part. It was also said that what is by the phrase translated here as “do[ing] ghusl for every prayer” is simply washing off the blood that got onto her, because that comes under the heading of removing impurity (najasah), which is a condition of prayer being valid. And it was said that the ruling on doing ghusl that is mentioned in this hadith was abrogated by the hadith of Fatimah bint Abi Hubaysh in which there is the command to do wudu’ for every prayer, not ghusl. The two hadiths may be reconciled by interpreting the instruction [to do ghusl] in the hadith of Umm Habibah as referring to something that was recommended (but not obligatory).
In this hadith, we see that istihadah does not prevent a woman from praying or doing other acts of worship..

329
It was narrated from Tawus that Ibn ‘Abbas said: A concession was granted to the menstruating woman [during Hajj] to leave [Makkah without doing the farewell tawaf] if she menstruates..

Commentary : The farewell tawaf is one of the actions of Hajj; it is the final tawaf that the pilgrim does before leaving Makkah.
In this report, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrates that if a woman gets her menses during Hajj and starts to bleed before doing the farewell tawaf, then she is granted a concession allowing her to omit it, and nothing further is required of her. The farewell tawaf is waived for the menstruating woman if she has already done tawaf al-ifadah, which is the essential tawaf of Hajj, as we see in this hadith, and she may depart and return to her homeland. This is one of the ways in which Islamic teachings make things easy for people..

330
Ibn ‘Umar used to say in the beginning that she should not depart, then I heard him saying that she may depart, for the Messenger of Allah (blessings and peace of Allah be upon him) granted a concession to women..

Commentary : The farewell tawaf is one of the actions of Hajj; it is the final tawaf that the pilgrim does before leaving Makkah.
In this report, the Tabi‘i Tawus ibn Kaysan narrates that ‘Abdullah ibn ‘Umar used to say, in the beginning, that if a woman gets her menses before doing the farewell tawaf, she should not return home until she becomes pure and does that tawaf. Then he changed his view, and said that she may depart and return home, because the Messenger of Allah (blessings and peace of Allah be upon him) granted women a concession to that effect. That applies if the woman has done tawaf al-ifadah, which is the essential tawaf of Hajj, before she menstruates; in that case she may depart and return to her homeland without doing the farewell tawaf. This is one of the ways in which Islamic teachings make things easy for people.
From this hadith we learn that if there are two conflicting views, then the view that is based on a religious text takes precedence..

332
It was narrated from Samurah ibn Jundub that a woman died after giving birth, and the Prophet (blessings and peace of Allah be upon him) offered the funeral prayer for her, and he stood in line with her middle..

Commentary : The funeral prayer that is offered for the deceased is a mercy from Allah to His slaves, because in this prayer the people offer supplication for the deceased and pray for forgiveness for him. The Prophet (blessings and peace of Allah be upon him) was keen to offer the funeral prayer for those of the Sahabah who died, both men and women, and he taught his ummah the Sunnahs and etiquettes that are required when offering the funeral prayer.
In this hadith, Samurah ibn Jundub (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) offered the funeral prayer for a woman who died after giving birth. In al-Sahihayn, it says that she died during her nifas (post-partum bleeding). The deceased woman was Umm Ka‘b al-Ansariyyah, as named by Muslim in his report. After giving birth, a woman is in nifas. The Prophet (blessings and peace of Allah be upon him) offered the funeral prayer for her because even though the woman who is bleeding following childbirth (nifas) is not allowed to pray, that does not prevent the funeral prayer being offered for her if she dies during that time. The same applies to menstrual bleeding; the funeral prayer may be offered for a menstruating woman if she dies during her menses. By the same token, the funeral prayer may be offered for one who is junub, if he dies. In each of these cases, the deceased should be washed and the funeral prayer offered for him or her. It may be that what is meant by the Arabic wording of the original text is that the woman died of a stomach disease; perhaps she experienced internal bleeding, or perhaps it came out through her private part like menstrual blood. So if a woman dies in such a case, she is to be washed and the funeral prayer is to be offered for her.
When offering the funeral prayer for a woman, the Prophet (blessings and peace of Allah be upon him) stood in line with her middle and offered the prayer for her; that was so as to conceal the woman from the eyes of the worshippers behind him. This is in contrast to a man, as the Sunnah is to stand in line with his head..

333
It was narrated that ‘Abdullah ibn Shaddad said: I heard my maternal aunt Maymunah, the wife of the Prophet (blessings and peace of Allah be upon him), say that she would be menstruating and not praying, and that she would be lying down next to the place where the Messenger of Allah (blessings and peace of Allah be upon him) would prostrate as he was praying on a small mat made of reeds. [She said:] When he prostrated, part of his garment touched me..

Commentary : There are rulings that apply to the menstruating woman, but it is not one of them that she should not touch anyone and no one should touch her, as was the practice of the Jews with their women. Islam honours women in all circumstances, and permits others to interact with the menstruating woman, eat with her, speak to her and so on.
In this hadith, the Mother of the Believers Maymunah (may Allah be pleased with her), the wife of the Prophet (blessings and peace of Allah be upon him), narrates that at the time of her menses, when she was bleeding, she would not pray at that time, but despite that she would be lying on the floor next to the place where the Messenger of Allah (blessings and peace of Allah be upon him) prostrated in his room. He would be praying on a small mat made of reeds that was used to protect the hands and face from the heat and cold of the ground, and when he prostrated, his garment would touch her. This indicates that the menstruating woman is not impure (najis). It also indicates that the garment she wears when menstruating is pure (tahir) and that she may be close to one who is praying, and that does not affect or interrupt his prayer. This is one of the ways in which Islam makes things easy for women in all circumstances, and one of the ways in which Islam honours women, especially at the time of menses..

334
It was narrated that ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him), said: We went out with the Messenger of Allah (blessings and peace of Allah be upon him) on one of his journeys, and when we were in al-Bayda’ or Dhat al-Jaysh, a necklace of mine broke. The Messenger of Allah (blessings and peace of Allah be upon him) started to look for it, and the people helped him, but they were not at a watering place, so the people came to Abu Bakr al-Siddiq and said: Do you not see what ‘A’ishah has done? She made the Messenger of Allah (blessings and peace of Allah be upon him) and the people halt, and they are not at a watering place and they do not have any water with them. Abu Bakr came, when the Messenger of Allah (blessings and peace of Allah be upon him) had put his head on my thigh and gone to sleep, and he said: You have detained the Messenger of Allah (blessings and peace of Allah be upon him) and the people, and they are not at a watering place and they do not have any water with them. ‘A’ishah said: Abu Bakr rebuked me and said whatever Allah willed he should say, and he started to poke me in my side with his hand, and nothing prevented me from moving except the fact that the Messenger of Allah (blessings and peace of Allah be upon him) was sleeping on my thigh. Then the Messenger of Allah (blessings and peace of Allah be upon him) got up in the morning, and when he got up there was no water. Then Allah revealed the verse of tayammum, so they did tayammum. Usayd ibn al-Hudayr said: This is not the first of your blessings, O family of Abu Bakr. Then we made the camel that I had been riding stand up, and we found the necklace under it..

Commentary : Islam came to make things easy for people with regard to purification and wudu’, and it enjoins doing tayammum with clean earth and the like when water is not available, or one is unable to use it. In this hadith, ‘A’ishah (may Allah be pleased with her) narrates that they went out with the Prophet (blessings and peace of Allah be upon him) on one of his journeys; that was the campaign of Banul Mustaliq in 6 AH. Then when they were in al-Bayda’ or Dhat al-Jaysh, which are two places after Dhul Hulayfah, between Makkah and Madinah, a necklace of hers broke. It was made of Zafar beads, as is explained in other reports; they were Yemeni beads that were brought from Zafar on the coast. The Prophet (blessings and peace of Allah be upon him) halted there to look for it, and the people halted with him, but they were not carrying water with them and there was no watering place in that location. So the people came to Abu Bakr (may Allah be pleased with him) to complain about what his daughter ‘A’ishah (may Allah be pleased with her) had done to them, as she was the reason why they had halted in that place where there was no water. According to a report in al-Sahihayn, the time for prayer came and they had no water with them, so they prayed, then they complained about that to the Messenger of Allah (blessings and peace of Allah be upon him).
Abu Bakr (may Allah be pleased with him) came to her to rebuke her for that, when the Messenger of Allah (blessings and peace of Allah be upon him) was sleeping, resting his head on her thigh, using it as a pillow. This indicates that the Messenger of Allah (blessings and peace of Allah be upon him) was not worried, even though there was no water. It may be that he fell asleep before he knew that there was no water. Abu Bakr (may Allah be pleased with him) said to her, rebuking her: You have detained the Messenger of Allah (blessings and peace of Allah be upon him) and the people, and delayed their travel! And he said whatever Allah willed he should say of rebukes, and he started poking ‘A’ishah (may Allah be pleased with her) in her side with his fingertips, so that the Messenger of Allah (blessings and peace of Allah be upon him) would not be disturbed by that. ‘A’ishah (may Allah be pleased with her) wanted to get up and move away from him, and nothing prevented her from doing that except the fact that the Prophet (blessings and peace of Allah be upon him) was asleep, resting his head on her thigh. When morning came, he woke up and he needed to do wudu’, but he could not find any water at that time. Then Allah (may He be exalted) sent down the verse of tayammum that is in Surat al-Ma’idah: {[But if you] do not find water, then seek clean earth and wipe over your faces and hands with it} [al-Ma’idah 5:6]. The word tayammamu (seek clean earth) in the verse is either in the past tense, meaning that the people did tayammum because of this verse, or it is in the imperative form, so it is a command to do tayammum, as appears to be the case from the phrasing of the text. Allah revealed the words {then seek clean earth…}, and this is by way of making things easier for them; it was a concession allowing them to do tayammum if they could not find water. The verse explains how to do tayammum, and the Prophet (blessings and peace of Allah be upon him) put it into practice in his Sunnah. The way it is done is by striking the hands once on some clean earth or clean dust, then wiping the face and hands. At this point, Usayd ibn Hudayr (may Allah be pleased with him) said: This is not the first of your blessings, O family of Abu Bakr, for your blessings are many, and this is one of them. Perhaps he was referring thereby to the incident of the slander (al-ifk).
Then ‘A’ishah (may Allah be pleased with her) narrated that after that, they made the camel that she had been riding stand up, and they found the lost necklace under it. It is as if Allah (may He be glorified and exalted) caused them to be delayed and made them stay in that place so that He might reveal to them a way of making things easier for them.
This hadith highlights the fact that tayammum is prescribed, and mentions the reason why it was prescribed.
It indicates that a father may rebuke her daughter even if she is grown-up and married.
It indicates that a woman may complain to her father, even if she has a husband.
It indicates that a man may visit his daughter, even if her husband is present, if he knows that her husband approves of it.
It indicates that women may wear jewellery and use necklaces so as to adorn themselves for their husbands.
It highlights the virtue of ‘A’ishah and that the Muslims were blessed many times through her. .

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..

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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..

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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..