It was narrated that Jubayr ibn Mut‘im said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “As for me, I pour water over my head three times,” and he gestured with both hands..

Commentary : The Prophet (blessings and peace of Allah be upon him) explained to his ummah in both words and deeds how to purify oneself from impurity, which includes doing ghusl to cleanse oneself from janabah. In this hadith, Jubayr ibn Mut‘im narrates that the Prophet (blessings and peace of Allah be upon him) used to pour water over his head three times. Some of the Sahabah differed concerning the way in which the head is to be washed when doing ghusl to cleanse oneself from janabah, and that discussion took place in the presence of the Prophet (blessings and peace of Allah be upon him), as is mentioned in the report narrated by Muslim. Each of them demonstrated how he did it, and some of the people said: As for me, I wash my head like this, showing how much water they used and how many times they poured water over their heads, being extremely thorough in cleansing it. So the Prophet (blessings and peace of Allah be upon him) said to them: “As for me, I pour water over my head three times,” and he gestured with both hands. What that means is that he would take water in both hands, then pour it over his head, and he did that three times, to indicate the minimum amount of water that is sufficient to wash the head..

256

It was narrated that Abu Ja‘far said: Jabir ibn ‘Abdillah said to me: Your cousin– meaning al-Hasan ibn Muhammad ibn al-Hanafiyyah – came to me and said: How is ghusl to be done to cleanse oneself from janabah? I said: The Prophet (blessings and peace of Allah be upon him) used to take three handfuls of water and pour them over his head, then he would pour water over the rest of his body. Al-Hasan said to me: I am a man who has a lot of hair. I said: The Prophet (blessings and peace of Allah be upon him) had more hair than you..

Commentary : The Sahabah (may Allah be pleased with them) were keen to learn from the Prophet (blessings and peace of Allah be upon him) all religious matters – especially those that are done repeatedly every day, such as wudu’, ghusl and prayer – so that they would know these things and convey them to those who came after them.
In this hadith, Abu Ja‘far Muhammad ibn ‘Ali al-Baqir said: Jabir ibn ‘Abdillah (may Allah be pleased with him) said to me: Your cousin came to me – meaning al-Hasan ibn Muhammad ibn al-Hanafiyyah; this Muhammad was the son of ‘Ali ibn Abi Talib (may Allah be pleased with him). Al-Hasan asked Jabir how to do ghusl to cleanse oneself from janabah. The word janabah refers to anyone who emits maniy (semen) as the result of a wet dream or intercourse; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself. Jabir (may Allah be pleased with him) told him that the Prophet (blessings and peace of Allah be upon him) used to take three handfuls of water and pour it over his head, then he would pour water on the rest of his body. Al-Hasan said to Jabir: I am a man who has a lot of hair, indicating that this amount of water was too little to wash his head, and would not be enough for all of his hair, using that as an excuse to use more water. But Jabir (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) had more hair than you, meaning that he used to do that with this amount of water, even though his hair was thick. This highlights that no one has any excuse for being extravagant in his use of water on the grounds that he wants to make it reach all of his hair [or body].
This hadith urges us to be economical in using water.
It highlights how long the hair of the Prophet (blessings and peace of Allah be upon him) was.
It also highlights the eagerness of the Tabi‘in to learn from the Sahabah (may Allah be pleased with them)..

258

It was narrated that ‘A’ishah said: When the Prophet (blessings and peace of Allah be upon him) wanted to do ghusl to cleanse himself from janabah, he would call for a vessel the size of a milking pail, then he would scoop up a handful of water from it, and begin with the right side of his head, then the left side, and he gestured with both hands on the middle of his head..

Commentary : The word janabah refers to anyone who emits maniy (semen) or has intercourse; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself. The Prophet (blessings and peace of Allah be upon him) taught us in both word and deed how to do ghusl to cleanse ourselves from janabah, and the etiquette and Sunnahs of doing so.
In this hadith, ‘A’ishah (may Allah be pleased with her) tells us that when the Prophet (blessings and peace of Allah be upon him) wanted to do ghusl to cleanse himself from janabah, he would prepare to do that and he would ask that a vessel the size of a milking pail be brought. This refers to a vessel big enough to hold the milk of a she-camel. Then he would take a handful of water and start with the right side of his head, then the left side, then he did that with both hands on his head. In other words, he would take some water in his hand the first time and wash his head, starting on the right side, then he would take another handful of water and wash his head, starting on the left side. That was because he liked to start on the right in all things. Then he would take water in both hands for the last time, and pour it all over his head from his two hands. This is the Sunnah of ghusl as is proven from the Prophet (blessings and peace of Allah be upon him).
This hadith highlights how the wives of the Prophet (blessings and peace of Allah be upon him) were keen to describe the tiniest details of his life, so as to teach the ummah..

262

It was narrated that ‘A’ishah said: When the Messenger of Allah (blessings and peace of Allah be upon him) wanted to do ghusl to cleanse himself from janabah, he would wash his hands first..

266

It was narrated that Maymunah bint al-Harith said: I brought some water for the Messenger of Allah (blessings and peace of Allah be upon him) to do ghusl, and screened him. He poured water over his hand and washed it once or twice – Sulayman [one of the narrators] said: I do not know whether he mentioned a third time or not – then he poured water with his right hand onto his left hand and washed his private part. Then he rubbed his hand on the ground or on the wall. Then he rinsed his mouth and cleaned his nose, washed his face and hands, and washed his head. Then he poured water over his body. Then he stepped aside and washed his feet. Then I handed him a cloth, but he gestured like this with his hand, and did not want it..

Commentary : The word janabah refers to anyone who emits maniy (semen) or has intercourse; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself. The Prophet (blessings and peace of Allah be upon him) taught us how to do ghusl to cleanse ourselves from janabah, and the etiquette and Sunnahs of doing so.
This hadith includes a description of his ghusl; his wife Maymunah bint al-Harith (may Allah be pleased with her) narrates that she brought water for the Prophet (blessings and peace of Allah be upon him) for him to do ghusl with it, then she concealed him with a curtain or screen. He poured water on his hand before putting his hand into the vessel, washing it once or twice to clean it before putting his hand into the water and scooping it up. The narrator was not sure whether the Prophet (blessings and peace of Allah be upon him) washed his hands a third time or not. Then he poured water with his right hand over his left hand, and washed his private part, then he rubbed his hand on the ground or on the wall so as to remove dirt from his hand. Then he rinsed his mouth by taking water into his mouth and moving it around, then spitting it out; and he cleaned his nose by sniffing water up into his nose, then expelling it, to clean the nose. Then he washed his face and hands, then he washed his head. Thus he did wudu’ before doing ghusl. Then he poured water over the rest of his body. Then he stepped aside from that place, and washed his feet outside of the place where he had done ghusl. Then – after he had finished his ghusl – Maymunah (may Allah be pleased with her) handed him a cloth with which to dry his body, but he gestured with his hand like this, indicating that he would not take it and did not want to take it; rather he left the water to fall from his body without him drying himself.
This hadith highlights how the wives of the Prophet (blessings and peace of Allah be upon him) were keen to describe the tiniest details of his life, so as to teach the ummah..

270

It was narrated that Muhammad ibn al-Muntashir said: I asked ‘A’ishah a question, and I told her what Ibn ‘Umar had said: I would not like to enter ihram in the morning with the smell of perfume still emanating from me. ‘A’ishah said: I put perfume on the Messenger of Allah (blessings and peace of Allah be upon him), then he went around to his wives, then he entered ihram in the morning..

Commentary : Wearing perfume is one of the things that are prohibited whilst in ihram; what is meant is putting on perfume after entering ihram. ‘Abdullah ibn ‘Umar (may Allah be pleased with him) did not like to have any trace of perfume on him, even if he had put it on before entering ihram. Hence he said: I would not like to enter ihram in the morning with the smell of perfume still emanating from me. When Muhammad ibn al-Muntashir mentioned to ‘A’ishah (may Allah be pleased with her) what Ibn ‘Umar (may Allah be pleased with him) had said, she explained that the Prophet (blessings and peace of Allah be upon him) put on perfume before entering ihram, and that she herself was the one who had put it on him, adorning him with beautiful fragrances before he formed the intention to perform the rituals, and before he entered ihram for that purpose. Then he went around to his wives and had intercourse with them, then he entered ihram on the morning of the following day, and undoubtedly the traces of that perfume were still present, as is mentioned in the report narrated in al-Sahihayn: It is as if I can still see the glistening of the perfume in the hair of the Messenger of Allah (blessings and peace of Allah be upon him) when he was in ihram.
This hadith indicates that it is prescribed to put on perfume before entering ihram.
It indicates that the Sahabah sometimes refuted one another’s views.
It highlights the fact that a woman may serve her husband and put perfume on him..

275

It was narrated that Abu Hurayrah said: The call immediately preceding the prayer (iqamah) was given, the rows had been straightened and the people were standing, and the Messenger of Allah (blessings and peace of Allah be upon him) came out to us. But when he stood in his place, he remembered that he was junub, so he said to us: “Stay where you are,” then he went back and did ghusl. Then he came out to us with his head dripping with water, and said the takbir and led us in prayer..

Commentary : Purification from impurity is a condition of prayer being accepted; no prayer is valid without one being in a state of purity.
In this hadith, Abu Hurayrah (may Allah be pleased with him) tells us that one day the iqamah was given for one of the prayers in the mosque of the Messenger of Allah (blessings and peace of Allah be upon him), and the rows were organized and straightened as the people stood for prayer. The Prophet (blessings and peace of Allah be upon him) came out to lead the people in prayer, but when he stood in the imam’s place, he remembered that he was junub and had not done ghusl to cleanse himself from janabah. The word janabah refers to anyone who emits maniy (semen) or has intercourse; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself. So the Prophet (blessings and peace of Allah be upon him) instructed his companions (may Allah be pleased with them) to remain where they were, then he went back to the apartments of his wives and did ghusl, then he came out to them with his head dripping with water as a result of having done ghusl. Then he led the people in prayer. This was by way of teaching his companions and his ummah that no one should be embarrassed about acts of purification and doing what Allah has prescribed when he remembers it, and he should not feel embarrassed before people.
The hadith indicates that the one who remembers that he is junub when he is in the mosque should leave the mosque and do ghusl; he does not have to do tayammum in order to walk out of the mosque, and the same applies to the one who wants to pass through the mosque when he is junub..

277

It was narrated that ‘A’ishah said: When one of us became junub, she would scoop water over her head with her hands three times, then she would pour water with her hand over her right side and pour water with her other hand over her left side..

Commentary : The Prophet (blessings and peace of Allah be upon him) taught us the etiquette of purifying ourselves and doing ghusl, part of which is to start on the right hand side.
In this hadith, ‘A’ishah (may Allah be pleased with her) tells us that when one of the Mothers of the Believers (may Allah be pleased with them) became junub – and the word janabah refers to anyone who emits maniy (semen) or has intercourse; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself, and this applies to both men and women – she would scoop water with her hand and pour it over her head three times, to make the water reach the roots of the hair. Then she would begin by taking water in her hand and pouring it over the right side of her body, then she would do the same on the left side of her body, using the other hand. This is the sequence of actions when doing ghusl, starting on the right to seek blessing thereby, after washing the hair and the head first, to ensure that water reaches everywhere under the hair, because water does not reach there easily. .

278

It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “The Children of Israel used to bathing naked, looking at one another, but Musa used to bathe alone. They said: ‘By Allah, nothing is preventing Musa from bathing with us except that he has large testicles.’ He went to bathe one time, and placed his garment on a rock, then the rock fled with his garment, so Musa chased after it, saying ‘My garment, O rock!’ until the Children of Israel saw Musa and said: ‘By Allah, there is nothing wrong with Musa.’ Then Musa took his garment and struck the rock repeatedly.” Abu Hurayrah said: By Allah, he left marks on the rock, six or seven marks from striking it..

Commentary : The Prophet (blessings and peace of Allah be upon him) praised modesty and shyness (haya’) and urged people to be modest, stating that it is one of the branches of faith. The Prophets were the most modest of people, and our Prophet Muhammad (blessings and peace of Allah be upon him) was more modest and shy than a virgin in her chamber. Allah’s Prophet Musa (peace be upon him) was also very modest and shy.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us of the modesty and shyness of Musa (peace be upon him). Because of his shyness and modesty, he did not bathe naked, even though the Children of Israel used to bathe naked and did not see anything wrong with that. It may be that that was permissible in their law. It was said that this may have happened when they were wandering in the wilderness, because there were no buildings there; it was also said that nakedness was forbidden for them, but they were careless about the matter and did it deliberately, deliberately flouting religious teachings and going against Musa (blessings and peace be upon him). This is an example of their stubbornness and carelessness in following the teachings of Musa.
Musa (peace be upon him) never appeared naked in front of anyone when bathing. When the Children of Israel saw Musa refraining from bathing naked as they did, they began to speak ill of him, and said that he had large testicles; it was also said the word translated here as large testicles refers to a scrotal hernia. On one occasion he went to bathe, and he put his garment on a rock. It was Allah’s will to prove that what they were saying about Musa was false, so the rock fled by Allah’s leave, taking Musa’s garment with it, as he was chasing it and running behind it, saying, ‘My garment, O rock!’ Musa (peace be upon him) only spoke to the rock because he regarded it as something sentient after it had fled with his garment, so it had ceased to be inanimate and now came under the heading of animate things. This is why he called out to it. When Musa appeared naked, the Children of Israel saw him and realized that he was sound in body. It may be that he was wearing a thin waist wrapper which showed what was beneath it and it got wet, so they saw that he was the best of creation, and the vile notion that they had had in mind was dispelled. So they said: By Allah, there is nothing wrong with Musa and no defect in him. Then Musa caught up with the rock, took his garment and put it on. Then he struck the rock, leaving six or seven marks on it, and the traces of his blows, of which there were six or seven, were clearly visible to the onlooker.
This hadith speaks of a miracle of Musa (blessings and peace of Allah be upon him), namely: the rock’s running away, carrying his garment, to a group of the Israelites; Musa’s calling out to the rock; and his blows leaving marks on it.
It also indicates that Allah (may He be exalted) made His Prophets perfect both physically and in their character, and He protected them from having defects and shortcomings..

279

It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Whilst Ayyub was bathing naked, locusts of gold fell on him, so Ayyub started to collect them in his garment. His Lord called out to him: ‘O Ayyub, have I not made you independent of means so that you have no need of what you see?’ He said: ‘Yes indeed, by Your glory, but I cannot do without Your blessing.’”.

Commentary : Allah (may He be glorified and exalted) has promised His slaves good things as provision, and has enjoined them to give thanks for His blessings. If a person gives what is due on his wealth and give thanks to the Bestower of blessings, then he has done what is required of him. The Prophets are the most perfect of people, the most grateful and the most assiduous in giving what is due.
In this hadith, the Prophet (blessings and peace of Allah be upon him) tells us that Allah’s Prophet Ayyub (peace be upon him) was bathing naked one day, but he was far away from where people could see him. There came down upon him from heaven locusts of gold, as a miracle from Allah (may He be exalted), so Ayyub (peace be upon him) began to pick them up by the handful and throw them into his garment. Allah (may He be exalted) said to him: “O Ayyub, have I not made you independent of means so that you have no need of what you see?” This was not a rebuke from Allah (may He be exalted); rather it was more like speaking gently to him and testing him to see whether he would give thanks for what had been bestowed upon him, and thus become more grateful. Hence Ayyub (peace be upon him) swore by Allah’s glory that he recognized the blessing that Allah had bestowed upon him, then he said: But I cannot do without Your blessing. It is impossible to think that Ayyub (blessings and peace of Allah be upon him) took this wealth out of love of worldly gain; rather he took it, as he himself explained, because it was a blessing from his Lord, for it was newly created by Allah (may He be glorified and exalted), or because it was an extraordinary new blessing, so he should accept it and express his need for whatever Allah sent down of good. That was an expression of gratitude and appreciation for the blessing, for ignoring it would have been a kind of ingratitude for it.
This hadith indicates that it is prescribed to be keen to acquire halal wealth.
It also highlights the virtue of being well off, for one who is grateful, because he called it a blessing..

283

It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) met him in one of the streets of Madinah when he was junub, so he turned back from him, then he went and did ghusl, then he came back. [The Prophet (blessings and peace of Allah be upon him)] said: “Where did you go, O Abu Hurayrah?” He said: I was junub, and I did not like to sit with you when I was not in a state of purity. He said: “Subhan Allah! The Muslim does not become impure (najis).”.

Commentary : The Sahabah (may Allah be pleased with them) had the greatest respect for the Prophet (blessings and peace of Allah be upon him). Some of them viewed janabah as a very serious matter, and regarded it as a kind of physical impurity, so they would not like to sit with the Prophet (blessings and peace of Allah be upon him) or touch him when they were in that state. But the Prophet (blessings and peace of Allah be upon him) explained to them the correct view concerning that matter, and that the believer never becomes impure (najis), even if he is junub, as referred to in this hadith. Abu Hurayrah (may Allah be pleased with him) tells us that the Prophet (blessings and peace of Allah be upon him) met him in one of the streets of Madinah when he was junub. This word refers to anyone who emits maniy (semen) or has intercourse with his wife; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself. So Abu Hurayrah turned back after meeting the Prophet (blessings and peace of Allah be upon him), without speaking to him or greeting him; he went and did ghusl and purified himself, removing the state of janabah and major impurity, then he came back to the Prophet (blessings and peace of Allah be upon him), who asked him why he had disappeared and hidden in a manner that was not normal in his case. Abu Hurayrah told him that he had refused to meet the Prophet (blessings and peace of Allah be upon him) because he believed that if the Muslim is junub, he has become impure (najis). The Prophet (blessings and peace of Allah be upon him) was surprised by Abu Hurayrah’s thinking and what he believed, for janabah only prevents a person from praying, touching the Mus-haf and entering the mosque; it does not prevent him from sitting with other Muslims or meeting them, and the one who is junub does not become impure in a literal sense. The Prophet (blessings and peace of Allah be upon him) told him that the Muslim does not become impure and that he is not filthy, meaning that when the Muslim is not in a state of purity (taharah), he is impure according to Islamic rulings, but he is not impure in a real sense, so he himself does not become najis because of the impurity that happened to him in his body. The description of him being impure is just a ruling that the Lawgiver applies to the body, so janabah prevents him from doing some things, such as praying and reading Qur’an. As for sitting with other people and interacting with them, that is not included among the things that are not allowed when one is junub. The believer is pure (tahir) in and of himself always, whether he is junub or not..

290

It was narrated from ‘Abdullah ibn ‘Umar that he said: ‘Umar ibn al-Khattab mentioned to the Messenger of Allah (blessings and peace of Allah be upon him) that he became junub at night, and the Messenger of Allah (blessings and peace of Allah be upon him) said to him: “Do wudu’ and wash your penis, then go to sleep.”.

Commentary : Islam is a religion of mercy and compassion towards people, and seeks to make things easy for them. One example of that is the fact that purifying oneself from major impurity after becoming junub in order to resume doing acts of worship is a ruling with which one must comply; janabah is a shar‘i description, and it does not prevent one from dealing with other issues of daily life.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that ‘Umar asked the Prophet (blessings and peace of Allah be upon him) whether a person could go to sleep when he is not in a state of purity because he is junub.
The word junub refers to anyone who emits maniy (semen) or has intercourse with his wife; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself. The Prophet (blessings and peace of Allah be upon him) told him that if he wanted to go to sleep when he was in a state of janabah, it was better for him to do wudu’ and wash his penis, but he did not have to do a complete ghusl. According to a report narrated by Muslim, he said: “Yes; let him do wudu’ then go to sleep, and then he does ghusl when he wants to.” Thus the time of doing ghusl is based on his choice, and ghusl becomes necessary if he wants to do some act of worship, especially when the time for prayer comes; in that case he must do it before the time for that prayer ends.
This hadith indicates that one may ask about matters of concern, and should not feel too shy to ask.
It also indicates that janabah is a shar‘i description, and is not to be taken literally..

291

It was narrated from Abu Hurayrah 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.”.

Commentary : The word janabah refers to anyone who emits maniy (semen) or has intercourse with his wife; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself. This applies to both men and women. This hadith highlights one of the things that make it obligatory to do ghusl to cleanse oneself of janabah, namely intercourse. The Prophet (blessings and peace of Allah be upon him) tells us that when the husband sits with his wife in an intimate position, and sits “between her four parts” – meaning between her arms and legs, or between her legs and thighs, and there are other explanations – and has intercourse with her; what is meant is penetration, which is when the man’s penis enters into the woman’s vagina and its head disappears, then ghusl becomes obligatory for both spouses at that point, regardless of whether the man ejaculates or not, as is clearly stated in a report narrated by Muslim, in which it says, “even if he does not ejaculate.” This hadith abrogates other hadiths which say that ghusl is not obligatory for a man who has intercourse with his wife but does not ejaculate.
This hadith indicates that one should not be explicit or mention words that could cause embarrassment or be considered obscene, because the Prophet (blessings and peace of Allah be upon him) used a metaphor to refer to intercourse..

293

It was narrated from Ubayy ibn Ka‘b that he said: O Messenger of Allah, what if a man has intercourse with a woman and does not ejaculate? He said: “He should wash what touched the woman of his body, then do wudu’ and pray.”.

Commentary : Janabah refers to major impurity that results either from intercourse or the emission of maniy (semen). Islamic teaching enjoins doing ghusl to energize and cleanse the body, and to purify oneself completely.
In this hadith, Ubayy ibn Ka‘b (may Allah be pleased with him) mentions that he asked the Prophet (blessings and peace of Allah be upon him) about the ruling on a man who has intercourse with his wife but does not ejaculate; does he have to do ghusl? The Prophet (blessings and peace of Allah be upon him) replied by saying: “He should wash what touched the woman of his body”, which is a metaphor for washing the penis, as mentioned in the report narrated by Muslim, then he may do wudu’ and pray, and he does not have to do a complete ghusl, washing his entire body. This was the ruling in the beginning, then it was abrogated by what is mentioned in several other hadiths, which indicate that intercourse necessitates ghusl, regardless of whether ejaculation occurs or not, such as the hadith narrated by Muslim from ‘A’ishah (may Allah be pleased with her), from the Prophet (blessings and peace of Allah be upon him): “When he sits between the four parts (arms and legs) of his wife and one circumcised part touches the other, then ghusl becomes obligatory.” What is meant is the circumcised part of the man and the circumcised part of the woman. In al-Sahihayn it is narrated from Abu Hurayrah (may Allah be pleased with him) 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.” Thus he stated that ghusl becomes obligatory for both spouses as a result of this intercourse, regardless of whether the man ejaculated or not, as is clearly stated in a report narrated by Muslim: “even if he does not ejaculate.”.

296

It was narrated from Hisham ibn ‘Urwah, from ‘Urwah, that he was asked: Can a menstruating woman take care of me or can a woman come close to me when she is junub? ‘Urwah said: All of that is fine with me; whatever the case, she may take care of me, and there is no problem for anyone in that regard. ‘A’ishah told me that she used to comb the hair of the Messenger of Allah (blessings and peace of Allah be upon him) when she was menstruating and the Messenger of Allah (blessings and peace of Allah be upon him) was observing i‘tikaf in the mosque; he would put his head out for her when she was in her apartment, and she would comb his hair when she 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 report, the Tabi‘i Hisham ibn ‘Urwah narrates that someone asked his father, ‘Urwah ibn al-Zubayr: Is it permissible for a menstruating woman to take care of him or to come close to him? Or for a woman who has become junub as a result of an erotic dream or intercourse to do that? ‘Urwah explained to him that there is nothing wrong with a woman who is menstruating or is junub taking care of someone else, or coming close to someone else; she may take care of him when she is menstruating or is junub, with no reservations, and she does not incur any sin. Then he narrated that ‘A’ishah (may Allah be pleased with her), the wife of the Prophet (blessings and peace of Allah be upon him) used to comb the hair of the Prophet (blessings and peace of Allah be upon him) when she was menstruating and the Prophet (blessings and peace of Allah be upon him) was observing i‘tikaf in the mosque at that time. He 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. Her apartment was attached to the mosque.
Even though this hadith indicates that it is permissible for a menstruating woman to take care of her husband and others, it also indicates that it is permissible for a woman who is junub to be close to other people and to take care of others. This is understood by analogy with the woman who is menstruating; what they have in common is major impurity, and this is a clear analogy.
The hadith refers to combing a man’s hair, and includes 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 highlights the Prophet’s kind treatment of his wives, and how he would understand their situation and condition.
It indicates that the body and clothing of the menstruating woman are pure (tahir). .

896

Anas reported: The Prophet (may Allah's peace and blessings be upon him) prayed for rain pointing the back of his hands to the sky..

Commentary : It was part of the Prophet's practice to implore Allah Almighty and show humility to Him in all his worship, particularly in supplication. This includes his practice in the Istisqā’ prayer (rain-seeking prayer), his display of humbleness to his Lord at the time of afflictions, like famine, and during supplication for the removal of affliction.
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) reports that "the Prophet (may Allah's peace and blessings be upon him) prayed for rain," i.e., supplicated and asked for water and rainfall from Allah Almighty at the time of famine and drought. "pointing the back of his hands to the sky," i.e., the Prophet (may Allah's peace and blessings be upon him) turned his hands and pointed their backs towards the sky, contrary to his usual practice in supplication, as he would point his palms. He (may Allah's peace and blessings be upon him) did that with optimism that the situation may change to the opposite, likewise when he turned his apparel upside down for seeking rain, as authenticated in the Two Sahih Collections.
It is reported in the Two Sahīh Collections that the Prophet (may Allah's peace and blessings be upon him) used to raise his hands in supplication until the whiteness of his armpit would be visible due to his extreme earnestness in supplicating, imploring, and begging Allah Almighty, for earnestly imploring Allah Almighty and supplicating to Him is one of the greatest means for removing affliction and hardship..

898

Anas reported: It rained while we were with the Messenger of Allah (may Allah's peace and blessings be upon him). He said: The Messenger of Allah (may Allah's peace and blessings be upon him) lifted his garment so the rain fell on him. We said: O Messenger of Allah, why did you do this? He said: Because it has recently been with its Almighty Lord..

Commentary : Allah has created the creation and has made some of His creatures, like rainwater, a cause of benefit and blessing for human beings. Allah Almighty says: {And We send down from the sky blessed rain, with which We cause to grow gardens and grain for harvest.} [Surat Qāf: 9] Allah Almighty also says: {And We send down from the sky pure water.} [Surat al-Furqān: 48]
In this Hadīth, Anas ibn Mālik (may Allah be pleased with him) narrates that once it rained when they were with the Messenger of Allah (may Allah's peace and blessings be upon him), who removed and lifted his garment revealing part of his body to be wetted with the rainwater falling from the sky. They asked the Messenger of Allah (may Allah's peace and blessings be upon him): "Why did you do this?" A question asked by the Companions to know and learn the rationale behind the Prophet's act, as it was a new act practised by the Prophet (may Allah's peace and blessings be upon him) during rainfall, and all his acts are a Sunnah to be followed. His answer to their question was by mentioning the reason, saying: "Because it has recently been with its Almighty Lord," i.e., it has descended from between the sky and earth, as Allah Almighty says: {And clouds between the sky and earth.} [Surat al-Baqarah: 164] Its Lord has recently formed it, and it is sustenance and mercy. Allah Almighty has called it "mercy", "blessed", and "pure" and has made it a means of life and a means for avoiding punishment.
The Hadīth highlights the act of revealing the body - apart from the ‘Awrah (must-cover body parts) - during the fall of rain to fall on the body directly.
It also indicates that the less qualified person should ask the more qualified one about what he sees him doing if he does not know it to learn it and, thus, apply it and teach it to others..

904

Jābir reported: The sun eclipsed during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) on the very day Ibrāhīm, the Prophet's son, died. The people said that it eclipsed on account of Ibrāhīm's death. The Prophet (may Allah's peace and blessings be upon him) stood up and led the people in prayer, performing six bowings and four prostrations. He started by making Takbīr (saying: Allāhu Akbar). He then recited and lengthened the recitation, then bowed nearly as long as he stood, then raised his head from Rukū '(bowing) and recited, but it was a shorter recitation than the first one. He then bowed nearly as long as he stood, then raised his head from Rukū 'and recited, but it was a shorter recitation than the second one. Then, he bowed nearly as long as he stood, then raised his head from Rukū '. Then, he fell into prostration and made two prostrations. Then, he stood up and again made three bowings, each of which was shorter than the preceding one and longer than the following one. His Rukū 'was nearly the same length as his Sujūd (prostration). Then, he stepped back, and the rows behind him stepped back as well until we reached the extreme - [another version reads]: until he reached the women. Then, he stepped forward, and the people stepped forward along with him until he stood in his place. When he finished, the sun was bright. He said: O people, the sun and the moon are but two of Allah's signs, and they are not eclipsed on account of anyone's death - [another version reads]: on account of a human's death. So, when you see anything of this, offer prayer until darkness disappears. There is nothing of what you have been promised except that I saw it in this prayer of mine. Hellfire was brought, and that was when you saw me stepping back for fear of being affected by its heat, and I saw therein the owner of the curved staff dragging his intestines in the Fire. He used to steal the pilgrim with his curved staff. If he became aware, he would say: It got (accidentally) entangled in my curved staff, but if he was unaware of that, he would take that away. I also saw the cat owner who tied it without feeding it or letting it eat from the vermin of the earth until it died out of hunger. Then, Paradise was brought, and that was when you saw me stepping forward until I stood in my place, and I stretched my hand wanting to catch some of its fruits so you may see it, but it seemed to me that I should not do so. Nothing you have been promised except that I saw in this prayer of mine..

Commentary : The sun and the moon are two of Allah's great signs. Their rotation and their succession denote the perfection of Allah's making. The occurrence of lunar and solar eclipses entails fear of their obliteration and the occurrence of the Day of Judgment, which necessitates returning to Allah and resorting to Him through prayer and supplication, and this was the usual practice and the habit of the Prophet (may Allah's peace and blessings be upon him).
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) narrates that the sun eclipsed during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) on the day his son Ibrāhīm, whose mother was Māriyah al-Qibtiyyah, died. He was born in 8 AH and died in 10 AH when he was eighteen months old. A solar eclipse occurs when all the sunlight or part of it disappears. People started saying that it eclipsed on account of the death of Ibrāhīm, the Prophet's son, which was a common belief among them during the pre-Islamic era of ignorance. On seeing the solar eclipse, the Prophet (may Allah's peace and blessings be upon him) stood up and led the people in a two-Rak'ah prayer with three bowings and two prostrations. His recitation in his first standing was longer than in the second one, and his recitation in the second standing was longer than in the third one, and his bowing was nearly as long as his standing.
During the prayer, the Prophet (may Allah's peace and blessings be upon him) stepped back. The rows behind him stepped back as well, i.e., he was moving backwards, and the men's rows behind him were moving backwards like him while maintaining their status in prayer until reaching the women's rows behind them. Then, the Prophet (may Allah's peace and blessings be upon him) moved forward, and the people moved forward along with him until he returned to his first place. Then, he finished the prayer and "the sun was bright," i.e., it returned to its former state and became bright and luminous again. The Prophet (may Allah's peace and blessings be upon him), then, said: "O people, the sun and the moon are but two of Allah's signs," i.e., two signs with which He frightens His slaves, "and they are not eclipsed on account of anyone's death". Another version reads: "On account of a human's death". They are two subservient creatures that have no control over anything and have no ability to ward anything off themselves. This includes a reply to what some people mistakenly thought about the solar eclipse taking place because of the death of Ibrāhīm, the Prophet's son. The Prophet (may Allah's peace and blessings be upon him) clarified to them that the solar eclipse is not caused by the death of any of the people on earth. "So, when you see anything of this," i.e., the eclipse, "offer prayer until the darkness goes away," i.e., the sun, and reappears when the eclipse is being removed. The Prophet (may Allah's peace and blessings be upon him), then, said to them: "There is nothing of what you have been promised," i.e., nothing of what you have been promised to witness of Paradise, Hellfire, and other situations of the Day of Judgment "except that I saw it in this prayer of mine". Then, he (may Allah's peace and blessings be upon him) clarified to them the reason why he stepped back while praying and said: "Hellfire was brought," i.e. brought forward, "and that was when you saw me stepping back, for fear of being affected by its heat," i.e., its flame and its heat, and I saw in the fire the owner of the Mihjan (curved staff). Mihjan: a staff with a crooked top, and it is said: a long wood with a jagged piece of iron on the top; and the owner of the curved staff was dragging his Qusb, i.e., dragging his intestines, which were extending out of his belly, in the Fire. He used to steal the pilgrims' belongings with his curved staff in worldly life. If his act were noticed and detected, he would say: This stolen thing got accidentally entangled in my curved staff, and if his act went unnoticed and unknown and nobody saw him, he would get away with what he stole with his curved staff.
The Prophet (may Allah's peace and blessings be upon him) also informed them that he saw in Hellfire, the owner of the cat, i.e., a woman from the children of Israel who locked up a cat and tied it without feeding it or letting it eat from the vermin of the earth, i.e., its pests and insects, until the cat died out of hunger.
The Prophet (may Allah's peace and blessings be upon him) then informed them that Paradise was brought to him, and that was when they saw him returning to the first position from which he stepped back, stretching his hand, wanting to take one of its fruits so that the Companions (may Allah be pleased with them) would look at it. Then, it seemed to him that he should not do so. Once again, he confirmed and repeated what he had previously said that nothing of what they had been promised to witness of Paradise, Hellfire, and other situations of the Day of Judgment except that he (may Allah's peace and blessings be upon him) saw in this prayer of his.
It is said: The famous opinion regarding the manner of the Eclipse prayer is that it is two Rak‘ahs, and in each Rak‘ah, there are two incidents of standing, two recitations, and two bowings, and as for Sujūd, there are two prostrations like in other Rak‘ahs, whether the eclipse lasts for a long time or not.
What causes the solar and lunar eclipse is the fact that the moon is a dark body that derives its light from the sunlight, like a mirror that reflects the light falling upon it, making the viewer imagine that it is luminous, and the same applies to the earth. According to the universal law that Allah has set, the earth sometimes falls between the sun and the moon, blocking the sunlight from the whole or part of the moon, and the moon sometimes falls between the sun and the earth, blocking the sunlight from the vision of the people living on a particular area of the earth. Because of this, the people on earth witness the solar and lunar eclipse phenomenon.
The Hadīth clarifies the manner of performing the Eclipse prayer and the fact that it is to be performed in a congregation.
It also emphasizes the act of hastening to obey Allah Almighty on the occurrence of what results in fear and caution and seeking to ward off the affliction by remembering Allah Almighty, glorifying Him, and offering Him various acts of obedience.
It also sheds light on the Prophet's evident miracle and how he (may Allah's peace and blessings be upon him) used to advise his Ummah, teach them what is beneficial to them, and warn them against what is harmful to them.
It also includes a warning against torturing animals.
It points out that Paradise and Hellfire are two places that currently exist..

905

‘Urwah reported: Do not say: Kasafat ash-Shams (the sun eclipsed); instead, say: Khasafat ash-Shams (the sun blackened)..

Commentary : In this tradition, the Tābi‘i Muhammad ibn Muslim az-Zuhri narrates that the Tābi‘i ‘Urwah ibn az-Zubayr (may Allah have mercy upon him) used to believe that the correct thing to say is: Khasafat ash-Shams, and that it is incorrect to say: Kasafat ash-Shams. The Qur’an reads: {And the moon is darkened, and the sun and the moon are brought together.} [Surat al-Qiyāmah: 8-9] It is said: Khusūf (occultation) covers everything, but Kusūf (eclipse) covers some, and it is for the sun.
Both words - Kusūf and Khusūf - were mentioned in authentic Hadīths about the sun, and the scholars' famous usage of these words is using "Kusūf" for the sun and "Khusūf" for the moon.
What ‘Urwah said is his personal opinion, and it is linguistically acceptable to say: the sun and the moon "kasafat", "kusifa", "inkasafa", "khasafa", "khusifa", and "inkhasafa".
What causes the solar and lunar eclipse is the fact that the moon is a dark body that derives its light from the sunlight, like a mirror that reflects the light falling upon it, making the viewer imagine that it is luminous, and the same applies to the earth. Had it not been for the universal law that Allah has set that the earth sometimes falls between the sun and the moon, blocking the sunlight from the whole or part of the moon, and the moon sometimes falls between the sun and the earth, blocking the sunlight from the vision of the people living on a particular area of the earth, the phenomenon of the solar and lunar eclipse would not have occurred to the people on earth..

909

Ibn ‘Abbās reported: The Prophet (may Allah's peace and blessings be upon him) prayed when there was an eclipse. He recited and then bowed. He again recited and again bowed. He again recited and again bowed and again recited and again bowed and then prostrated. He said: The second Rak'ah was similar to this..

Commentary : This Hadīth is one of the authentic narrations reported from the Prophet (may Allah's peace and blessings be upon him) concerning the manner of performing the Solar Eclipse prayer. All the narrations describe one of the Prophet's states what he used to do at the time of such a calamity and how he used to offer prayer to Allah Almighty until the distress would be relieved. 'Abdullah ibn' Abbās (may Allah be pleased with him and his father) reports the manner of the Prophet's prayer when the sun eclipsed and when its light totally or partially disappeared from the earth. He reported that when the sun eclipsed, the Prophet (may Allah's peace and blessings be upon him) prayed two Rak'ahs (units of prayer), reciting four times in each Rak'ah and bowing four times and prostrating two times in each Rak'ah. These two prostrations would come after the fourth bowing.
What is reported here about the manner of the Eclipse prayer is that it is a two-Rak‘ah prayer, and each Rak‘ah has four bowings and two prostrations.
It is said: The famous opinion regarding the manner of the Eclipse prayer is that it is two Rak‘ahs, and in each Rak‘ah, there are two incidents of standing, two recitations, and two bowings. As for Sujūd, there are two prostrations like in other Rak‘ahs, whether the eclipse lasts for a long time or not.
What causes the solar and lunar eclipse is the fact that the moon is a dark body that derives its light from the sunlight, like a mirror that reflects the light falling upon it, making the viewer imagine that it is luminous, and the same applies to the earth. According to the universal law that Allah has set, the earth sometimes falls between the sun and the moon, blocking the sunlight from the whole or part of the moon, and the moon sometimes falls between the sun and the earth, blocking the sunlight from the vision of the people living on a particular area of the earth. Because of this, the people on earth witness the solar and lunar eclipse phenomenon..

913

‘Abdur-Rahmān ibn Samurah reported: I was shooting my arrows during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) when an eclipse of the sun took place. I, therefore, threw them away and said: I must see how the Messenger of Allah (may Allah's peace and blessings be upon him) acts during the solar eclipse today. When I came to him, he was raising his hands while supplicating, saying Takbīr: Allāhu Akbar (Allah is the Greatest), Tahmīd: Alhamdulillāh (praise be to Allah), and Tahlīl: La ilāha illallāh (there is no god but Allah) until the sun became bright. Then, he recited two Surahs and prayed two Rak'ahs (units of prayer)..

916

Abu Sa‘īd al-Khudri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Prompt those of you who die to say: There is no god but Allah.".

Commentary : This Hadīth shows the Prophet's care for his Ummah and his keenness to direct them to every word and deed that benefits them, even at the time of death. So, the Prophet (may Allah's peace and blessings be upon him) ordered that the Muslims prompt those of them who die to say the word of Tawhīd. "Lā ilāha illa Allah" (There is no god but Allah). They should say it to anyone suffering the throes of death and repeat it near him so that he may say it. Thus, the Prophet (may Allah's peace and blessings be upon him) directs his Ummah to the significance of the word of Tawhīd in life and at the time of death. This is because it is this word that makes the blood of anyone who utters it inviolable in this word. If a person who is at the doorstep of the Hereafter says it, it is hoped that it will protect him from the punishment of the Hereafter, as it protected him from the worldly punishment, and for it to be the last speech he says in this world, and because, "he whose last words are 'there is no god but Allah' will enter Paradise." Narrated by Abu Dāwūd and reported by Mu‘ādh ibn Jabal (may Allah be pleased with him).
Prompting a person who dies to say this word is something recommended; however, it is disliked pressing him and keep saying it to him in a successive manner, lest he may get bored due to the tough condition and hardship he is suffering, and thus he may dislike that in his heart and utter improper words.
In the Hadīth: We should be around the person who dies so as to remind him, keep his company, and fulfill his rights..

918

Umm Salamah reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "No Muslim suffers a calamity and says what Allah commanded him: {We belong to Allah, and to Him we will return} [Surat al-Baqarah: 156], O Allah, reward me for my affliction and give me something better than that in exchange for it, except that Allah will give him something better than that in exchange." When Abu Salama died, I said: "Which of the Muslims is better than Abu Salamah? His family was the first to immigrate to the Messenger of Allah (may Allah's peace and blessings be upon him)." I then said the words, and Allah gave me the Messenger of Allah (may Allah's peace and blessings be upon him) in exchange. She said: "The Messenger of Allah (may Allah's peace and blessings be upon him) sent Hātib ibn Abi Balta‘ah to deliver me the message of marriage with him. I said to him: "I have a daughter, and I am jealous." He said: "As for her daughter, we will supplicate to Allah to make her in no need for her, and I will supplicate to Allah to make the jealousy go away.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to teach his Ummah to be resigned to Allah Almighty if a calamity strikes them and to resort to His power and strength, Exalted be He, for He is the One Who predestined everything and from Whom compensation comes.
In this Hadīth, Umm Salamah, the mother of the believers (may Allah be pleased with her), says that the Prophet (may Allah's peace and blessings be upon him) said: "No Muslim suffers a calamity," this refers to any disaster whatsoever, great, or small, involving something unpleasant that happens to someone in himself, his family, his wealth, etc. "and says what Allah commanded him: {We belong to Allah, and to Him we will return.} [Surat al-Baqarah: 156]" In other words, we and all that is attributed to us do belong to Allah by way of ownership and creation, and we will return to Him in the Hereafter. This statement should be accompanied by patience and a lack of despondency. Then, the afflicted person should supplicate, saying: "O Allah, reward me," i.e., grant me the reward and recompense "for my affliction, and give me something better than that in exchange for it," i.e., give me a substitute for what I lost due to this affliction and make the substitute better than the lost thing.
Whoever says that his reward is that Allah will give him something better in exchange for what he lost in this affliction of his. Another version by Muslim has this addition: "except that Allah will give the reward for his affliction." Allah will record his reward for that.
Then, Umm Salamah (may Allah be pleased with her) mentioned that when her husband Abu Salamah ‘Abdullāh ibn ‘Abd al-Asad al-Makhzūmi (may Allah be pleased with him) died, she seemed to have remembered the Prophet's instruction, but she thought to herself or uttered it in wonder: "Which of the Muslims is better than Abu Salamah?!" She wondered at how to apply the Prophet's statement "except that Allah will give him something better than that in exchange" to her disaster, given her reverence for Abu Salamah (may Allah be pleased with him). At the root of her wonder lay her belief that none was better than Abu Salamah (may Allah be pleased with him), and she would not expect that the Messenger of Allah (may Allah's peace and blessings be upon him) might marry her, for he was outside this general categorization. Then, clarifying why Abu Salamah (may Allah be pleased with him) was meritorious, she said that "his family was the first to immigrate to the Messenger of Allah (may Allah's peace and blessings be upon him)." So, he was the first to immigrate along with his family and dependents. After her wonder, she complied with the command of the Messenger of Allah (may Allah's peace and blessings be upon him); "I then said the words," i.e., the phrase "we belong to Allah, and to Him we will return" and the subsequent supplication. So, she said that Allah Almighty gave her the Messenger of Allah (may Allah's peace and blessings be upon him) in exchange, by making her his wife. Thus, he constituted better compensation for her than her husband Abu Salamah (may Allah be pleased with him).
Then, Umm Salamah (may Allah be pleased with him) mentioned how she was engaged to the Messenger of Allah (may Allah's peace and blessings be upon him), and what she asked for. She said that the Messenger of Allah (may Allah's peace and blessings be upon him) sent Hātib ibn Abi Balta‘ah (may Allah be pleased with him) to propose marriage to her on his behalf. Apologizing to the Prophet (may Allah's peace and blessings be upon him) out of fear that she may not fulfill his rights, she said that she had a daughter, namely Zaynab bint Abi Salamah (may Allah be pleased with her), who was young at the time and still under her care. She also stated that she was very jealous. These two things have their effect on the discharge of marital duties, leading to non-fulfillment of them. Also, the Prophet (may Allah's peace and blessings be upon him) had other wives before her, and her extreme jealousy would make her unable to get together with the other wives. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "As for her daughter, we will supplicate to Allah to make her in no need for her," i.e., to make the daughter in no need for her mother as the Prophet (may Allah's peace and blessings be upon him) would take care of her, or that she would find someone to take care of her from among her relatives, or that Allah will make her in no need for suckling from her mother, as the girl was an infant. "and I will supplicate to Allah to make the jealousy go away." By virtue of the blessing of the Prophet's supplication, jealousy went away from her heart, and the Messenger of Allah (may Allah's peace and blessings be upon him) married her.
In the Hadīth: We are enjoined to endure afflictions patiently and avoid despondency.
And in it: We should turn to Allah with supplication at the time of disasters, for the compensation comes from Him.
And in it: A believer must comply with the Prophet's commands, even if the wisdom behind them is not clear to him..

919

’Umm Salamah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: When you visit a sick or dead person, say good things, for the angels say "Amen" to whatever you say. She said: When Abu Salamah died, I came to the Prophet (may Allah's peace and blessings be upon him) and said: O Messenger of Allah, Abu Salamah died. He said: Say: O Allah, forgive me and him and compensate me with someone better than him. She said: So, I said this, and Allah compensated me with someone better for me than him; Muhammad (may Allah's peace and blessings be upon him)..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to teach his Ummah to resign to Allah Almighty if a calamity strikes them and to resort to His power and strength, Exalted be He, for He is the One Who predestined everything and from Whom compensation comes.
In this Hadīth, the Mother of the Believers ’Umm Salamah (may Allah be pleased with her) reports that the Prophet (may Allah's peace and blessings be upon him) said: "When you visit a sick or dead person, say good things." The command here is meant to discipline and teach people what to say when visiting a dead person, i.e., a dying person or a sick person on his deathbed. Supplication is to be made for the ill person, asking Allah to cure him, and for the dead person, asking Allah to have mercy on him and forgive him. The Prophet (may Allah's peace and blessings be upon him) justified this saying that the angels who are present with the afflicted person - like the angel of death and his aids, or other angels in general - say "Amen" to whatever is said by the people who are present. They say: Āmīn, which means: O Allah, answer the supplication. The angels' supplication is readily answered; hence, one must not supplicate with something that could harm him or others.
Then, ’Umm Salamah (may Allah be pleased with her) reported that when her husband Abu Salamah (may Allah be pleased with him) died - and he was her husband before the Prophet (may Allah's peace and blessings be upon him) - she went to the Prophet (may Allah's peace and blessings be upon him) and informed him of the death of her husband Abu Salamah (may Allah be pleased with him) expressing her pain and grief about him, not telling the Messenger of Allah (may Allah's peace and blessings be upon him) of her husband's death, for it was reported in Sahīh Muslim Collection that the Messenger of Allah (may Allah's peace and blessings be upon him) attended the death of Abu Salamah (may Allah be pleased with him).
The Prophet (may Allah's peace and blessings be upon him) guided and advised her to supplicate Allah, resign to Him, and ask Him for a compensation better than him by saying: "O Allah, forgive me and him," asking forgiveness for her sins and those of her departed one. "And compensate me with someone better than him," i.e., grant me a good compensation and a better substitute. She then reported that Allah Almighty answered her supplication and granted her a better substitute, as the Messenger of Allah (may Allah's peace and blessings be upon him) married her.
The Hadīth clarifies that the angels are present with the sick person and say "Amen" to whatever supplication is made by people therein..

920

’Umm Salamah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered upon Abu Salamah while his eyes were fixedly open, so he closed them and then said: When the soul is taken away, the sight follows it. Some people from his family clamored, so he said: Do not supplicate for yourselves except with what is good, for the angels say "Amen" to whatever you say. Then, he added: O Allah, forgive Abu Salamah and raise his degree among rightly guided people, be his successor in his descendants who remain. Forgive us and him, O Lord of the worlds, make his grave spacious for him and grant him light therein. [Another version quoted]: a similar Hadīth; however, he said: Be his successor in his legacy; and he said: O Allah, make his grave wide for him, and did not say: Make his grave spacious for him..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was a teacher and a mentor as he used to teach Muslims and educate them on adopting patience during the calamity of a close or a dear person's death. He taught us what to say, what supplication to recite, and how we should avoid screaming and indecent words when someone is dying.
This Hadīth represents a practical incident, as the Messenger of Allah (may Allah's peace and blessings be upon him) was there with Abu Salamah ‘Abdullah ibn ‘Abd al-Asad al-Makhzūmi (may Allah be pleased with him) when he was on his deathbed. ’Umm Salamah (may Allah be pleased with her) - the wife of Abu Salamah at that time - narrates that the Messenger of Allah (may Allah's peace and blessings be upon him) entered upon Abu Salamah (may Allah be pleased with him) - as it was the Prophet's habit to visit the sick - "while his eyes were fixedly open," i.e., his eyes were kept wide open after his soul had departed to its Creator, and he remained with his eyes fixed. The Prophet (may Allah's peace and blessings be upon him), thus, realized that he had died. So, he closed Abu Salamah's eyes to avoid appearing ugly. Then, the Prophet (may Allah's peace and blessings be upon him) said: "When the soul is taken away, the sight follows it." Perhaps this was the cause for closing his eyes as if he was saying: I closed his eyes because when the soul leaves the body, the sight follows it in leaving, so it is useless to keep his eyes open, or it could be a clarification of the cause why his eyes were open. When the Prophet (may Allah's peace and blessings be upon him) closed the eyes of Abu Salamah (may Allah be pleased with him) and made that statement, the attendees became certain about his death. "Some people from his family clamored," i.e., some people from Abu Salamah's family cried loudly and wailed. So, the Prophet (may Allah's peace and blessings be upon him) forbade them from saying anything indecent and ordered them to say what is good and supplicate with what is good, and said: "Do not supplicate for yourselves except with what is good." This refers to forbidding them from clamoring as if they said: O woe to us! What a disaster! So, he forbade them from this, not crying out for destruction, death, and similar things, which was a pre-Islamic practice; rather, saying good things like invoking forgiveness and mercy upon the dead person and saying the Prophet's supplication, which will be mentioned later, for Abu Salamah. Moreover, one should supplicate for himself with what is good and say what the Prophet (may Allah's peace and blessings be upon him) advised us to say: "Allāhumma ajirni fi musībati wakhluf li khayran minha (O Allah, reward me for my calamity and give me something better in place of it), after saying: We belong to Allah, and to Him we will return.
The Prophet (may Allah's peace and blessings be upon him) justified this by saying that the angels say "Amen" to supplication, whether for good or evil. They say: Āmīn (O Allah, answer this supplication), which is likely to make the supplication accepted as the angels' supplication is undoubtedly answered. Hence, it is not permissible to supplicate for what could bring him or others any harm. What is meant by the "angels" here is the Angel of death and his aids, or the angels in general who are present when someone is dying. This is part of how the Prophet (may Allah's peace and blessings be upon him) disciplines and teaches his Ummah what to say when someone dies.
Then, the Prophet (may Allah's peace and blessings be upon him) supplicated for Abu Salamah saying: "O Allah, forgive Abu Salamah," i.e., erase his sins and misdeeds. "And raise his degree among those who are rightly guided," i.e., O Allah, let him be with those whom You have previously guided to Islam and to emigrate to the best among people; or it means: O Allah, let him be with those whom You have guided and who obtained the high degrees in Paradise. And " be his successor in his descendants," i.e., be his successor in managing his affairs and maintaining the interests of his family and children and do not leave them to anyone but You. Another version reads: "Be his successor in his legacy," which he left behind after his death, "who remain," i.e., who remain among the living. "And make his grave spacious for him," which was interpreted by the version that reads: "O Allah, make his grave wide for him," i.e., make his grave extremely wide, which is part of the believer's delight in the grave since the grave is either widened or narrowed for its dweller. "And grant him light therein," i.e., in his grave and ward off the darkness from him, which is another aspect of the bliss that the believer experiences.
The Hadīth shows that the dead person's eyes should be closed.
It also guides to adopt patience and say what is good when the calamity of death strikes.
It also clarifies that supplication should be made for the dead person, his family, and his descendants concerning the Hereafter and worldly affairs.
It also signifies that the dead person finds joy or torment in his grave.
Moreover, it teaches what Dhikr (remembrance of Allah) and supplication should be said at the moment of dying, saying what is good and making Istirjā ', which is saying: Inna lillāhi wa inna ilayhi rāj‘ūn (We belong to Allah, and Him we will return), besides supplicating for whoever will succeed him. So, it is a must to follow the Prophet's example.
It also points out the presence of angels with the sick and dead person and that they say "Amen" to whatever supplication is made therein.
Finally, it clarifies that the angels' supplication is answered and not rejected..

921

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Did you not see when a person dies, his eyes become fixedly open?" They said: 'Yes.' He said: "This is when his eyesight follows his soul.".

Commentary : This Hadīth contains clarification and explanation by the Prophet (may Allah's peace and blessings be upon him) about a general condition, namely the staring of the eyes of dying people after the departure of their souls. In explanation of this condition, the Prophet (may Allah's peace and blessings be upon him) said that the eyesight follows the soul. The Prophet (may Allah's peace and blessings be upon him) said to his Companions (may Allah be pleased with them): "Did you not see when a person dies, his eyes become fixedly open?" i.e., his eyesight goes upwards and does not turn back, and it remains open and wide. This question denotes affirmation of the condition that people know to happen upon death. They replied to the Prophet (may Allah's peace and blessings be upon him) that this is what actually occurs. So, he said: "This is when his eyesight follows his soul," i.e., he looks at his soul as it ascends to heaven with the angels. Muslim narrated in his Sahīh Collection that Umm Salamah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) came to Abu Salamah while his eyes were fixedly open, and he closed them. This is to prevent the appearance of the deceased person from turning ugly. So, his eyes must be closed after the departure of the soul, as the Messenger of Allah (may Allah's peace and blessings be upon him) closed the eyes of Abu Salamah..

922

’Umm Salamah reported: When Abu Salamah died, I said: A stranger and in a strange land, I shall, indeed, weep for him in a manner which would be talked of. I was prepared to weep for him when a woman from the Sa‘īd (upper side of the city) came intending to assist me. The Messenger of Allah (may Allah's peace and blessings be upon him) received her and said: Do you want to let the devil enter a house from which Allah has driven him out?! Twice. So, I stopped weeping and did not weep..

Commentary : This Hadīth shows how the Prophet (may Allah's peace and blessings be upon him) disciplined and taught his Ummah and how keen he was on keeping Muslims away from the devil's temptation, especially when being stricken by the calamity of the death of a relative or a dear and precious person. The Mother of the Believers ’Umm Salamah (may Allah be pleased with her) narrates that "when Abu Salamah died", i.e., 'Abdullah ibn' Abd al-Asad al-Makhzūmi (may Allah be pleased with him), who was her first husband and who emigrated from Makkah to Madīnah,' Umm Salamah said to herself: "A stranger and in a strange land," i.e., he was from the people of Makkah and died in Madīnah as a stranger far from his relatives and homeland and having none to weep for him except her, so, there were two calamities: that of being far away from one's country and that of death. She intended this sentence to justify the act of weeping copiously. Hence, she swore to weep and wail for him in such an intense manner that would cause people to talk about it and wonder at it because of its intensity. Such were her thoughts because wailing and gathering for that purpose was a pre-Islamic practice, and that was before she learned that wailing is prohibited. Then, ’Umm Salamah reported that she was prepared and ready to cry by having the intention and the determination to do so and preparing the causes of grief, and meanwhile, a woman who wanted to assist her, i.e., assist her with weeping and wailing, came. This woman who wanted to help' Umm Salamah was from the "Sa‘īd" in the 'Awāli region of Madīnah. "Sa‘īd" originally meant the dust on the earth's surface. The 'Awāli today is the region located in the eastern and south-eastern sides of Madīnah on a line extending from Baqī 'to Harrat Wāqim eastwards and parallel to Qubā' Mosque southwards.
The Messenger of Allah (may Allah's peace and blessings be upon him), thus, received this woman to advise her and forbid her from doing this. After knowing what she intended to do, he said to her: O woman, do you want by your help with the sin to be a cause for letting the devil enter with his actions and deception, which Allah has driven him out and has kept him far from tempting its dwellers?! The Prophet (may Allah's peace and blessings be upon him) repeated his advice for the woman twice to confirm such a prohibition. Another probable meaning is: He drove the devil out of this house and kept him far from tempting its dwellers twice, referring by "twice" to the act of soundly embracing Islam by Abu Salamah and his good act of emigration. Or the first time could be referring to the day he embraced Islam, and the second time refers to the day he left this world as a Muslim. Another probability is intending the repetition, i.e., Allah has driven him out time and again, as Allah Almighty says: {Then look again and again.} [Surat al-Mulk: 4] It is also said: Perhaps the first time refers to his emigration from Makkah to Abyssinia and the second time refers to his emigration to Madīnah, as he is one of those who made the two emigrations.
This is a manifestation of the Prophet's good education and discipline of his Companions (may Allah be pleased with them), as he clarified to the woman that if she did that, she would let the devil enter a house from which Allah has driven him out, and this is a serious harm and an evil act. Moreover, he did not just forbid her; instead, he explained to her the disadvantages of this evil act and the resulting damages, harms, and punishments, which makes it more likely to be accepted.
On hearing the Prophet's words,' Umm Salamah (may Allah be pleased with her) was deterred from crying and stopped. She refrained from crying in such a dispraised manner, accompanied by lamenting and wailing.
The Hadīth shows that weeping for the dead accompanied by wailing is from the devil's acts.
It also points out how a Muslim must comply with the commands and prohibitions of the Shariah once he knows them.
It also clarifies that assistance in wailing is counted as assistance in sin.
Moreover, it sheds light on the merit of the house of Abu Salamah and ’Umm Salamah, as Allah Almighty has driven the devil out from it, and he could not overpower them through temptation and misguidance.
As it shows that forbidding evil should be carried out wisely by clarifying the harmful consequences..

925

‘Abdullah ibn ‘Umar reported: We were sitting with the Messenger of Allah (may Allah's peace and blessings be upon him) when a man from the Ansār (Supporters) came and greeted him. The Ansāri man then turned back. So, the Messenger of Allah (may Allah's peace and blessings be upon him) said: O brother of the Ansār, how is my brother Sa‘d ibn ‘Ubādah? He said: Good. The Messenger of Allah (may Allah's peace and blessings be upon him), then said: Who among you would visit him? He stood up, and we stood up along with him. There were more than ten of us. We were wearing neither shoes, leather socks, caps, or shirts. We walked on swampy ground until we came to him. His people around him made way for the Messenger of Allah (may Allah's peace and blessings be upon him) and those of his Companions who came along with him..

Commentary : This Hadīth shows how the Prophet (may Allah's peace and blessings be upon him) taught his Ummah. He was keen on establishing good relations among Muslims through visits and communication, especially visiting the sick. 'Abdullah ibn' Umar (may Allah be pleased with him and his father) narrates that some of the Companions (may Allah be pleased with them) were sitting with the Prophet (may Allah's peace and blessings be upon him), and this was the Companions' habit with the Prophet (may Allah's peace and blessings be upon him), i.e., gathering around him to teach and guide them. During this session, a man from the Ansār - people of Madīnah - came to him and greeted the Prophet (may Allah's peace and blessings be upon him) and those who were present, which is the etiquette of Islam in extending the greeting of peace to all. After greeting the Prophet (may Allah's peace and blessings be upon him), the Ansāri man wanted to leave. So, the Messenger of Allah (may Allah's peace and blessings be upon him) said in a pleasant way: "O brother of the Ansār, how is my brother Sa‘d ibn ‘Ubādah?" Sa'd (may Allah be pleased with him) was the chief of the Khazraj, and he was sick then. Here, the Prophet (may Allah's peace and blessings be upon him) was teaching Muslims to ask after each other in case of being absent or falling sick. His saying: "O brother of the Ansār", is a call by the brotherhood of Islam and a call for the man to show that he was from the Ansār, besides the act of honoring Sa'd ibn' Ubādah as the Prophet (may Allah's peace and blessings be upon him) called him: "My brother". Answering the Prophet's question, the man said: He is "good," i.e., no worry about him, as he is still alive and is likely to recover from his sickness, which is a polite thing to say and is said as a form of being optimistic that the patient will recover and be healthy once again.
Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) encouraged his Companions to visit him, saying: "Who among you would visit him?" This was how the Prophet (may Allah's peace and blessings be upon him) practically taught Muslims, as he got up along with his Companions to visit Sa'd ibn' Ubādah (may Allah be pleased with him), and they were "bid'at 'ashr" (more than ten), and "bid '" is: from three to ten. At this time, those who were present from among the Companions were suffering from indigence and poverty to the extent that 'Abdullah ibn' Umar (may Allah be pleased with him) said: "We were wearing neither Ni‘āl (shoes)", plural of "Na‘l", which is the shoe, "nor Khifāf (leather socks)", plural of "Khuff", which is footwear made of thin leather. In other words, they had nothing to wear on their feet. "Nor Qalānis (caps)", plural of "Qalansuwah", which is something worn on the head, "nor Qumus (shirts)", plural of "Qamīs", which is a sewn undergarment having two sleeves, or that which is made either of cotton or linen and this means that they were wearing Izār (lower garment) and Ridā' (upper garment). They went walking on foot to the house of Sa'd ibn' Ubādah (may Allah be pleased with him) "on such swampy ground," which is the earth that is highly saline and nothing grows therein except some trees, i.e., they were wearing nothing on their feet to protect them from the harm of such ground. When the Prophet (may Allah's peace and blessings be upon him) reached the house of Sa‘d (may Allah be pleased with him), Sa‘d's people, family, and kinfolk moved from around him to give the Prophet (may Allah's peace and blessing be upon him) and his Companions who came to visit him the chance to proceed and get close to him, which is part of the visit etiquettes and honoring guests.
The Hadīth encourages asking after the absent and the sick and shows how the Prophet (may Allah's peace and blessings be upon him) used to ask after his Companions.
It prompts us to visit the sick and communicate with them.
It points out the indigence and poverty of some of the Companions and how far they were from lavish in their clothes and their appearance.
It sheds light on honoring the guest who comes to visit by making room for him.
It shows that whoever has no shoes may walk barefoot..

929

[Ibn ‘Abbās reported:] So, I stood up and entered upon ‘Ā’ishah and informed her of what Ibn ‘Umar had said. Thereupon, she said: No, by Allah, the Messenger of Allah (may Allah's peace and blessings be upon him) never said: The dead person is punished because of anyone's weeping; however, he said: Allah increases the punishment of the disbeliever because of his family's weeping. Verily, Allah is the One {Who makes people laugh and weep} [Surat an-Najm: 43], {No bearer of burdens can bear the burden of another.} [Surat Fātir: 18] [Another version reads:] When the words of ‘Umar and Ibn ‘Umar were conveyed to ‘Ā’ishah, she said: You are conveying to me the words of these two who are neither liars nor suspected of lying, but one may mishear..

Commentary : In this Hadīth, Ibn ‘Abbās (may Allah be pleased with him and his father) says: I entered upon ‘Ā’ishah and informed her of what Ibn ‘Umar had said, i.e., that he had heard the Prophet (may Allah's peace and blessings be upon him) say: "Indeed, the dead person is punished because of his family's weeping." After that, she said: The Messenger of Allah (may Allah's peace and blessings be upon him) never said: "The dead person is punished because of anyone's weeping," however, he said: "Allah increases the punishment of the disbeliever because of his family's weeping," i.e., he is punished on account of his family's weeping over him, and if you wish, you may recite. Verily, Allah is the One {Who makes people laugh and weep}. [Surat an-Najm: 43] This means: man's weeping and laughter, his sadness and delight are all from Allah. {No bearer of burden will bear the burden of another.} [Surat an-Najm: 38], which means: On the Day of Judgment, every soul will bear only the sins it had committed.
Another version reads: "When the words of ‘Umar and Ibn ‘Umar were conveyed to ‘Ā’ishah, she said: You are conveying to me the words of these two who are neither liars nor suspected of lying, but one may mishear," i.e., they have misheard this. Some scholars are of the opinion that what is meant by punishing the dead person due to the weeping of those who are alive is, in case such weeping was a regular habit of the deceased person and his own choice..

931

‘Urwah reported: The words of Ibn' Umar: The dead person is punished because of his family's weeping over him, were mentioned to 'Ā’ishah, who said: May Allah have mercy upon Abu' Abdur-Rahmān; he heard something but did not memorize it. A Jew's funeral passed before the Messenger of Allah (may Allah's peace and blessings be upon him), and they were weeping over him. So, he said: You are weeping, and he is being punished..

Commentary : No matter how grave it is, every calamity includes a reward for whoever patiently endures its severity, and the same applies to the catastrophe of death that entails losing people and dear ones. One of the habits of the pre-Islamic era of ignorance was to request in one's will that people should weep and wail over his death in opposition to all traditions and revealed laws. Islam has, indeed, forbidden this and has threatened to punish the one who does this deliberately and persistently. It has clarified that such an act brings pain and torment to the one who makes a will with it or approves it.
In this Hadīth, the Tābi‘i ‘Urwah ibn az-Zubayr reports that it was mentioned to ‘Ā’ishah (may Allah be pleased with her) that ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) said: "The dead person is punished because of his family's weeping over him," i.e., he is punished in his grave because those who are alive from among his family are weeping over him, besides doing other things of the pre-Islamic habits. A group of scholars interpreted this to be referring to whoever makes a will with it, or if this is their habit, and he does not forbid them by advising them before his death not to say or do something evil. This was a famous practice among the Arabs. So, if one thinks they will likely do this and does not advise them to refrain from it, then he is asking them to do it, and he becomes like one who does not forbid evil despite having the ability to do so. However, if he advises them to refrain from such an act and they disobey him, then Allah is far more Generous to punish him for that.
Upon hearing this, ‘Ā’ishah (may Allah be pleased with her) said: "May Allah have mercy upon Abu ‘Abdur-Rahmān, he heard something but did not memorize it," because this Hadīth had a reason and it was not as understood by Ibn ‘Umar (may Allah be pleased with him and his father), or he mistakenly thought the Hadīth to have a general indication including all the dead people. Therefore, ‘Ā’ishah (may Allah be pleased with her) reported the reason behind this Hadīth, saying: "A Jew's funeral passed before the Messenger of Allah (may Allah's peace and blessings be upon him)", and his family members were weeping over him. So, the Prophet (may Allah's peace and blessings be upon him) said: "You are weeping" after his death, addressing the dead person's family, "and he is being punished". An agreed-upon version reads: Thereupon, she said: "He missed the point; the Messenger of Allah (may Allah's peace and blessings be upon him) had only said: Indeed, he is punished for his sins and misdeeds, and his family members are weeping over him right now," i.e., his family members are weeping over him while he is being punished for his sins. So, the reason for his punishment is not his family's weeping over him; rather, it is his misdeeds and sins.
Allah Almighty says: {No bearer of burden will bear the burden of another.} [Surat al-An‘ām: 164] This means: no soul bears the sin of another soul.
The Hadīth highlights the status of ‘Ā’ishah (may Allah be pleased with her) in terms of understanding and knowledge.
It also corrects the wrong concepts that some people have by using evidence and means of persuasion..

Book of Hadith

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