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

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

179

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

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

180

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

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

183

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

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

185

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

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

189

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

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

190

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

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

191

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

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

193

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

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

201

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

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

202

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

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

205

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

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

214

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

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

216

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

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

217

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

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

1361

Nāfi‘ ibn Jubayr reported: Marwān ibn al-Hakam addressed the people and made mention of Makkah and its inhabitants and inviolability. Still, he did not mention Madīnah and its inhabitants or inviolability. Thereupon, Rāfi‘ ibn Khadīj called him and said: "What is it that I hear you making mention of Makkah and its inhabitants and its inviolability, but you did not make mention of Madīnah and its inhabitants and its inviolability, while the Messenger of Allah (may Allah's peace and blessings be upon him) declared what is between its two lava fields as inviolable?! And this is with us on Khawlāni parchment. If you wish, I can make you read it." He said: Marwān became silent and then said: "I heard part of that.".

Commentary : Allah Almighty has given Makkah and Madīnah greater status than other places and positions. Allah rendered Makkah a sanctuary for Abraham (Ibrāhīm) (peace be upon him) and made it a safe town. Likewise, He rendered Madīnah a sanctuary for the Messenger of Allah, Muhammad (may Allah's peace and blessings be upon him).
This Hadīth points out that Madīnah is sacred like Makkah. This version has a story. Marwān ibn al-Hakam - the then-governor of Madīnah - addressed the people and mentioned Makkah and its people and its inviolability but did not mention Madīnah and its people and its inviolability. Its inviolability means that everything becomes secure therein, even animals, which may not be hunted, and trees, which may not be cut down, and that no one may do anything in it that contradicts the religion of Allah or commit a crime, an act of injustice, or a sin for which a legal punishment is prescribed. So, it is forbidden to hunt in Madīnah as it is forbidden in the sanctuary of Makkah, but he who hunts in Madīnah faces no punishment, for it is not a place for the rituals, unlike Makkah.
So, Rāfi‘ ibn Khadīj (may Allah be pleased with him) called him and said: "What is it that I hear you making mention of Makkah and its inhabitants and sacredness, but you did not make mention of Madīnah and its inhabitants and its inviolability, while the Messenger of Allah (may Allah's peace and blessings be upon him) declared what is between its two lava fields as inviolable?!" He meant that the Prophet (may Allah's peace and blessings be upon him) declared all of Madīnah inviolable. Madīnah lies between two lava fields, eastern and western. A lava field is a land covered with black stones as if it was burned. The eastern lava field is called "Harrat Wāqim", and it now contains Qubā' and the Wāqim fortress. The western lava field is "Harrat Wabarah", and it contains the mosque called the Mosque of the Two Qiblahs. Its borders from the south and north are between the two mountains' Ayr and Thawr. The Prophetic Sanctuary falls between Mount' Ayr from the south, 8.5km away from the Prophet's Mosque, and Mount Thawr from the north, 8km away from the Prophet's Mosque. An official committee in Saudi Arabia has demarcated the Madīnah sanctuary, and the Madīnah Regional Municipality has put architectural signs in the form of arches like those of the Prophet's Mosque, in many places demonstrating these borders.
Then, Rāfi‘ (may Allah be pleased with him) said: "And this is with us" written "on Khawlāni parchment", which is skin attributed to Khawlān, a village in Yemen. Perhaps this skin is characterized by strength and durability suitable for keeping such things. Then, Rāfi‘ said to him: "If you wish, I can make you read it", i.e., if you want to verify this matter by reading the text by yourself, I will enable you to read it. Thereupon, Marwān kept silent and then acknowledged that, saying: "I heard part of that," i.e., the Hadīth in which the Prophet (may Allah's peace and blessings be upon him) declared Madīnah inviolable.
The Hadīth demonstrates the status of Madīnah.
It indicates that a knowledgeable person should alert others if they make a mistake or forget or overlook a Shar‘i ruling..

1363

Sa‘d reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I declare inviolable what is between the two lava plains of Madīnah, so its thorn trees must not be cut down and its game must not be killed." He also said: "Madīnah is best for them if they only knew. No one leaves it out of dislike for it except that Allah will replace him with someone better, and no one remains therein despite its hardships and distress except that I shall be an intercessor or a witness for him on the Day of Judgment." [Another narration reads]: And no one intends to harm the people of Madīnah except that Allah will cause him to melt in fire like the melting of lead or the dissolution of salt in water..

Commentary : Allah Almighty has granted Makkah and Madīnah a special position that excels other places and positions on account of the Islamic sacred sites found therein, like the Sacred House in Makkah and the Prophet's Mosque in Madīnah.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "I declare inviolable what is between the two lava plains of Madīnah," i.e., it is a safe sanctuary, so everything therein should be safe. "Two lava plains": Lava plain, i.e., lava field, which is an area of land with black rocks as if burnt with fire. Madīnah - may Allah increase its honor - is located between two lava fields on the east and the west. The eastern lava field (Harrat Wāqim) now has Qubā’ and Wāqim Fort, whereas the western lava field is Harrat Wabarah, which has a mosque called Masjid Al-Qiblatayn. Its borders from the south and north are between the two mountains ‘Ayr and Thawr. The Prophetic Sanctuary falls between Mount ‘Ayr from the south, which is 8.5 kilometers away from the Prophet's Mosque, and Mount Thawr from the north, which is 8 kilometers away from the Prophet's Mosque. An official committee in Saudi Arabia has demarcated the Madīnah sanctuary, and the Madīnah Regional Municipality has put architectural signs in the form of arches, like those of the Prophet's Mosque, in many places demonstrating these borders.
The Prophet (may Allah's peace and blessings be upon him) then clarified what is prohibited within these borders, as it is prohibited to cut down thorn trees, i.e., all trees having thorns, and it is prohibited to hunt animals and birds therein, as they are protected within these borders.
The Prophet (may Allah's peace and blessings be upon him) then informed us of some of the merits of Madīnah, saying: "Madīnah is best for them if they only knew," referring to people who would leave Madīnah, i.e., Madīnah is best for those leaving it from such countries for whose sake they are leaving it. Then, he clarified that anyone who leaves and abandons it from among its dwellers out of dislike for it, i.e., out of aversion or unwillingness to get a reward for living there, Allah will replace him with someone better in Madīnah, whether a child born there or someone moving from another city and settling therein.
Then he added that anyone who remains steadfast, patiently enduring its hardships, i.e., straitened circumstances and hunger, "and distress", i.e., its difficulties, the Prophet (may Allah's peace and blessings be upon him) will be an intercessor or a witness for him on the Day of Judgment. The meaning of this may be: the Messenger of Allah (may Allah's peace and blessings be upon him) will be a witness for some of the people of Madīnah and an intercessor for the rest of them; or he will be an intercessor for the sinners and a witness for the obedient ones; or a witness for those who die during his lifetime and an intercessor for those who die after him; or maybe "or" here is used in the sense of "and", i.e., he will be an intercessor and a witness for them. This is an exclusive merit in addition to the intercession for the sinners or for the worlds on the Day of Judgment and in addition to his testimony to the entire Ummah.
In another narration, he said: "And no one intends to harm the people of Madīnah except that Allah will cause him to melt in fire like the melting of lead or the dissolution of salt in water," i.e., this will happen to him in the Hereafter. This could also mean: Whoever has ill will towards it during the Prophet's lifetime, or in this worldly life, Muslims will be spared of his harm and his plot will fade away just as the lead fades away in fire. Thus, Allah will not grant him a respite and will not grant him authority; rather, He will soon eliminate him.
The Hadīth stresses the importance of Madīnah and its great inviolability.
It also points out how Allah Almighty hastens to inflict His severe punishment on whoever intends to harm Madīnah and its people..

1364

‘Āmir ibn Saad reported: Saad rode to his castle in Al-‘Aqīq and found a slave cutting down the trees or beating them. So, he took all his belongings. When Saad returned, the people of the slave came to him and talked to him about giving back to their slave or to them what he had taken from their slave. Thereupon, he said: "Allah forbid that I should give back anything which the Messenger of Allah (may Allah's peace and blessings be upon him) has given me as a spoil!" He refused to return anything to them..

Commentary : Allah Almighty has given Makkah and Madīnah greater status than other places and positions. Allah rendered Makkah a sanctuary for Abraham (peace be upon him) and made it a safe town. Likewise, He rendered Madīnah a sanctuary for the Messenger of Allah, Muhammad (may Allah's peace and blessings be upon him).
In this Hadīth, the Tābi‘i ‘Āmir ibn Saad ibn Abi Waqqās informs that Saad ibn Abi Waqqās (may Allah be pleased with him) rode to his castle in Al-‘Aqīq, a place as close to Madīnah as Al-Baqī 'is close to it, situated nearly 20km away from the Prophet's Mosque. Al-‘Aqīq means: what was ripped by the flood a long time ago. He found a slave cutting trees from the sanctuary of Madīnah or beating them. In other words, he was beating the tree leaves or throwing stones at them. So, Saad (may Allah be pleased with him) took all his belongings, i.e., he took the clothes he was wearing and other things which would be taken from a killed person among the disbelievers, which include his horse, weapon, money, etc. The people of the slave came and asked him to return to their slave or to them what he had taken from their slave. He declined that, citing the Prophet's instruction regarding anyone who does so within the sanctuary of Madīnah. He said: Allah forbid that I should give back anything which the Messenger of Allah (may Allah's peace and blessings be upon him) has given me as a spoil, i.e., booty with his permission to anyone who sees someone hunting or cutting trees that he may take his belongings. So, he refused to return what he had taken from them. This is all intended to show extreme rejection and deterrence, and it is also because he considered this act worthy of criticism and firm response so that this issue could spread among the people so that they would refrain from hunting and cutting trees in Madīnah..

1373

Abu Hurayrah reported: When the people saw the first fruits, they would bring them to the Prophet (may Allah's peace and blessings be upon him), and when the Messenger of Allah (may Allah's peace and blessings be upon him) received them, he would say: "O Allah, bless for us our fruits, bless for us our Madīnah, bless for us our Sā‘, and bless for us our Mudd. O Allah, indeed Abraham is Your slave, friend, and Prophet, and indeed I am Your slave and Prophet; and he supplicated You regarding Makkah, and I supplicate You regarding Madīnah with the same supplication he made to You for Makkah and the like of it along with it." He said: Then, he would call the youngest child and give these fruits to him..

Commentary : Allah Almighty has endowed some places in the world with particular blessings which He has not given to other places. The Prophet (may Allah's peace and blessings be upon him) used to supplicate Allah to bless Madīnah and its people and fruits and to fill it with goodness and blessing, as Abraham, the friend of Allah (peace be upon him), supplicated for Makkah.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) relates that when the Companions (may Allah be pleased with them) "saw the first fruits", which is the first produce and the first fruits to become ripe in their farms, they would bring them to the Prophet (may Allah's peace and blessings be upon him) as a gift to him, or they would do that out of a desire for the Prophet's supplication and to notify him of the fruits becoming ripe and the Zakah related to them. When the Messenger of Allah (may Allah's peace and blessings be upon him) received them, he would supplicate for them, saying: "O Allah, bless for us our fruits" with growth, increase, and continuity. Then, he would supplicate for Madīnah, saying: "bless for us our Madīnah", i.e., in its essence in terms of its opulence and the opulence of its people and so on. Blessing is intended to refer to blessing in this world and the Hereafter. Then, he supplicated with regard to the Sā‘ and Mudd of Madīnah, saying: "bless for us our Sā ', and bless for us our Mudd", i.e., bless for us what is measured in our Sā 'and bless for us what is measured in our Mudd, making what is in it more sufficient than what lies elsewhere. The Sā‘ of Madīnah is a measure that consists of four Mudds, and a Mudd equals one pound and a third among the people of Hejaz and two pounds elsewhere.
Then, the Prophet (may Allah's peace and blessings be upon him) supplicated for Madīnah as Abraham (peace be upon him) supplicated for Makkah; he said: "O Allah, indeed Abraham is Your slave, friend, and Prophet, and indeed I am Your slave and Prophet; and he supplicated You regarding Makkah" by saying: {So make the people’s hearts incline towards them, and provide for them fruits, so that they may be grateful.} [Surat Ibrāhīm: 37] Meaning, provide the people of Makkah with fruits by bringing them from other lands so that they may show gratitude for this blessing. Certainly, Allah answered his supplication and made it a safe sanctuary to which all different fruits are brought.
Then, the Prophet (may Allah's peace and blessings be upon him) said: "And I supplicate You regarding Madīnah with the same supplication he made to You for Makkah and the like of it along with it," i.e., with the double of what Abraham (peace be upon him) supplicated for. Thus, Madīnah should have double the blessing in the fruits.
Then, the Prophet (may Allah's peace and blessings be upon him) would give these fruits he received to the youngest child present, and he probably gave them to children in particular because they have a greater desire, want, and longing for them.
The Hadīth demonstrates the Prophet's noble manners, great compassion and mercy, and gentle attitude toward the old and young.
It shows the Prophet's love for Madīnah..

1374

Abu Sa‘īd, the freed slave of Al-Mahri, reported: they suffered distress and hardship in Madīnah, and he came to Abu Sa‘īd al-Khudri and said to him: "I have a lot of dependents, and we are enduring hardship. I have, therefore, made up my mind to take my dependents to some rural land." Abu Sa‘īd said: "Do not do that; stick to Madīnah, for indeed we came out with the Prophet of Allah (may Allah's peace and blessings be upon him) - I think he said:- until we reached 'Usfān, and he stayed there for some nights. The people said: 'By Allah, we are here for nothing, whereas our children are unprotected, and we do not feel secure about them.' This was conveyed to the Messenger of Allah (may Allah's peace and blessings be upon him), and he said: 'What is this that was conveyed to me from your speech?! - I do not know what he said: By the One by Whom I swear, or by the One in Whose Hand my soul is - I made up my mind, or if you will - I do not know which of that he said - that I should command my she-camel be prepared for proceeding and I will not untie any of its knots until I come to Madīnah.' Then, he said: 'O Allah, indeed Abraham declared Makkah as sacred and rendered it a sanctuary, and I declare Madīnah as sacred and a sanctuary between its two mountains. Thus, no blood is to be shed on it, no weapon is to be carried therein for fighting, and the leaves of trees are not to be beaten off except for fodder. O Allah, bless us in our city; O Allah, bless us in our Sā '; O Allah, bless us in our Mudd; O Allah, bless us in our Sā '; O Allah, bless us in our Mudd; O Allah, bless us in our city; O Allah, give with the blessing two more blessings. By the One in Whose Hand my soul is, there is no ravine or mountain path in Madīnah which two angels do not guard until you reach there.' Then, he said to the people: 'Proceed,' We proceeded and came to Madīnah. By the One in Whose name we take oath - or in Whose name oath is taken - we had hardly put down our camel saddles upon entering Madīnah that we were attacked by Banu ‘Abdullāh ibn Ghatafān, and nothing prevented them from doing it before that.".

Commentary : Allah Almighty endowed some places of the world with particular blessings that He did not give to other places, and He made some places locations for evils and trials and some others locations for goodness and blessings. The Prophet's Madīnah has been endowed with abundant goodness and blessing.
In this Hadīth, the Tābi‘i Abu Sa‘īd, the freed slave of Al-Mahri, who was living in Madīnah, relates that they suffered distress and hardship due to poverty and lack of provisions, he complained to Abu Sa‘īd al-Khudri (may Allah be pleased with him) about his condition and that he had "a lot of dependents," i.e., the members of one's household and those he supports; and he wants to leave Madīnah and go to some rural land where there are plants and fertility. In response, Abu Sa‘īd al-Khudri (may Allah be pleased with him) enjoined him to stick to Madīnah and not leave it. Clarifying the reason behind that, he mentioned that they went out of Makkah along with the Prophet (may Allah's peace and blessings be upon him) until they reached 'Usfān, a village lying 80km to the northwest of Makkah. The Prophet (may Allah's peace and blessings be upon him) stayed in it for nights and days. The people said: "We are here for nothing," i.e., business or work, or anything related to war. "whereas our children are unprotected," i.e., without men or any means of protection. We left them behind, and "we do not feel secure about them"; rather, we fear for them that the enemy may attack them while we are away. These words reached the Prophet (may Allah's peace and blessings be upon him), and he asked them: "What is this that was conveyed to me from your speech" regarding your dependents and families?! Then Abu Sa‘īd (may Allah be pleased with him) said: "I do not know what he said"; Abu Sa‘īd al-Khudri (may Allah be pleased with him) was doubtful about the oath taken by the Prophet (may Allah's peace and blessings be upon him), whether he said: "By the One by Whom I swear, or by the One in Whose Hand my soul is"; the latter is the form the Prophet (may Allah's peace and blessings be upon him) would mostly use for swearing. Also, Abu Sa‘īd was in doubt about whether the Prophet (may Allah's peace and blessings be upon him) said: "I made up my mind, or if you will", meaning he resolved and intended to do something, but he did not actually do it, or he (may Allah's peace and blessings be upon him) left the matter to them; and that is: to command his she-camel be saddled and prepared for riding and travel and he would ride it and proceed and not untie any of the knots of the luggage loaded on it till he reaches Madīnah. This indicates that they alighted in 'Usfān for rest and to let their animals rest. Had it not been for that, the Prophet (may Allah's peace and blessings be upon him) would have hastened to Madīnah nonstop, which shows the Prophet's intense love for Madīnah.
The Prophet (may Allah's peace and blessings be upon him) said: "O Allah, indeed Abraham declared Makkah as sacred and rendered it a sanctuary", i.e., he proclaimed its sacredness and informed people that it is a sanctuary because Allah made it sacred. "And I declare Madīnah as sacred"; the Prophet (may Allah's peace and blessings be upon him) rendered it "a sanctuary between its two mountains." In another version by Muslim: "I declare what is between the two lava fields of Madīnah as sacred." A lava field is called Al-Harrah. Madīnah lies between two lava fields, eastern and western. A lava field is a land covered with black stones as if it was burned. Madīnah is bordered by Mount Thawr, behind' Uhud, from the north and Mount Ayr from the south. The Prophet (may Allah's peace and blessings be upon him) meant that he declared all of Madīnah as sacred. An official committee in Saudi Arabia has demarcated the Madīnah sanctuary, and the Madīnah Regional Municipality has put architectural signs in the form of arches like those of the Prophet's Mosque, in many places demonstrating these borders.
The Prophet (may Allah's peace and blessings be upon him) pointed out that his declaration of Madīnah as sacred means: "that no blood is to be shed in it", i.e., nobody is to be unjustly killed therein. The unjust shedding of blood is forbidden everywhere, but shedding it in Makkah and Madīnah is more severely forbidden. "no weapon is to be carried for fighting" except for self-defense and the like. And no tree should be cut off except for fodder. Fodder is a name for grass, hay, barley, and the like, and it is intended to refer to the food of animals.
Then the Prophet (may Allah's peace and blessings be upon him) supplicated for them to have the blessing in their foods. He said: "O Allah, bless us in our city; O Allah, bless us in our Sā '; O Allah, bless us in our Mudd", i.e., bless the food measured by the two of them. Also, the supplication probably means that blessing should lie in the very measure, and thus, a Mudd in it be sufficient in a way not found elsewhere. The Sā‘ of Madīnah is a measure that consists of four Mudds, and a Mudd equals one pound and a third according to the people of Hejaz and two pounds elsewhere. Then the Prophet (may Allah's peace and blessings be upon him) repeated his supplication: "O Allah, bless us in our Sā '; O Allah, bless us in our Mudd; O Allah, bless us in our city." And he added: "O Allah, give with the blessing two more blessings", supplicating Allah, the Exalted and Glorified, to increase and multiply the blessings and favors for the people of Madīnah. Then, the Prophet (may Allah's peace and blessings be upon him) swore by Allah in Whose Hand lies the soul of the Prophet (may Allah's peace and blessings be upon him) and all humankind: "There is no ravine or mountain path in Madīnah which is not guarded by two angels", i.e., they protect it by the command of Allah Almighty until the Prophet (may Allah's peace and blessings be upon him) and those with him returned to Madīnah. Then, the Prophet (may Allah's peace and blessings be upon him) enjoined his Companions to prepare for travel. So, they got prepared and proceeded toward Madīnah.
Then Abu Sa‘īd (may Allah be pleased with him) swore by Allah Almighty - by Whom every Muslim swears - that once they unloaded their luggage from their animals as they entered Madīnah, Banu' Abdullāh ibn Ghatafān raided Madīnah, those are people who used to be called Banu' Abd al-‘Uzza during Jāhiliyyah. The Prophet (may Allah's peace and blessings be upon him) called them Banu' Abdullāh, and then the Arabs called them Banu Muhawwalah due to Tahwīl (the change) of their name. The meaning: In their absence, Madīnah was guarded, as informed by the Prophet (may Allah's peace and blessings be upon him). No apparent cause prevented those people from raiding Madīnah before the return of the Prophet (may Allah's peace and blessings be upon him) and his Companions, except that Allah Almighty and His angels guarded it.
There is no contradiction in this Hadīth between the Prophet's supplication for Madīnah to be blessed and the fact that some of its people endured hardship, as there is no conflict between the existence of hardship in it and the existence of blessing and no harm done if it is lacking with regard to some people. It is said: What appears to be more correct is that the blessing in it lies in the obtainment of sustenance, and the Mudd in it is sufficient for such an amount that needs three Mudds elsewhere. So, the hardship can be endured in getting the Mudd, and the blessing is represented by multiplying the sustenance therein.
The Hadīth mentions that Allah blessed the people of Madīnah with their fruits and foods and placed blessings in their measures.
It demonstrates the Prophet's intense love for Madīnah and how he would yearn for it whenever he went out until he returned.
It points out the merit of Madīnah and that it was guarded during the Prophet's lifetime and numerous guards were stationed in all ravines, by way of increasing the honor of the Messenger of Allah (may Allah's peace and blessings be upon him)..

1375

Sahl ibn Hunayf reported: The Messenger of Allah (may Allah's peace and blessings be upon him) pointed with his hand to Madīnah and said: "It is a safe sanctuary.".

Commentary : Allah Almighty endowed some places of the world with particular blessings that He did not give to other places, and He made some places' locations for evils and trials and others' locations for goodness and blessings. The Prophet's Madīnah has been endowed with abundant goodness and blessing.
In this Hadīth, the noble Companion Sahl ibn Hunayf (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) pointed with his hand to Madīnah and then said: "It is a safe sanctuary." So, the Prophet (may Allah's peace and blessings be upon him) declared it - as in another version by Muslim -: "inviolable throughout the area between its two mountain paths, that no blood should be shed in it, no weapon should be carried in it for fighting, and no leaves should be beaten off trees except for fodder." Fodder is a name for grass, hay, barley, etc. In another version in the Sahīh Muslim Collection: The Prophet (may Allah's peace and blessings be upon him) said: "I declare inviolable the area between the two lava fields of Madīnah, that its large thorn trees should not be cut down or its game be killed." The meaning: It is forbidden to cut down its trees or kill its game. Its sanctuary lies between its two lava fields, the eastern and the western. A lava field is a land covered with black stones as if it was burned. Madīnah is bordered by Mount Thawr to the north, behind ’Uhud, and by Mount ‘Ayr to the south..

1377

Yuhannas, the freed slave of Az-Zubayr, reported that while sitting with 'Abdullāh ibn Umar at the time of the trial, one of his freed female slaves came and greeted him. She said: "I want to leave, O 'Abu' Abdur-Rahmān. The time has become harsh for us." Thereupon, 'Abdullāh said to her: "Stay, O you Lakā ', for indeed I have heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'No one patiently endures its hunger and hardship except that I will be a witness or intercessor for him on the Day of Judgment.'".

Commentary : Allah, the Exalted and Glorified, endowed some places of the earth with particular blessings that He did not give to other places, and He made some of them locations for evils and trials and others for goodness and blessings. The Prophet's Madīnah has been endowed with abundant goodness, blessing, and merit.
In this Hadīth, Yuhannas, the freed slave of Az-Zubayr - or the freed slave of Mus‘ab ibn az-Zubayr - relates that while he was sitting in the company of ‘Abdullāh ibn ‘Umar ibn al-Khattāb (may Allah be pleased with him), "one of his freed female slaves came and greeted him", a greeting of farewell, as she wanted to leave Madīnah. This was at a time in which some tribulations occurred among the Muslims, involving fighting and the like. He was apparently referring to the trial of Al-Harrah, which took place during the reign of Yazīd ibn Mu‘āwiyah. She said: "I want to leave" Madīnah, "O ‘Abu ‘Abdur-Rahmān", the surname of ‘Abdullāh ibn ‘Umar (may Allah be pleased with him). And she said: "The time has become harsh for us." This demonstrates the reason behind her desire to depart from Madīnah. She meant that famine had become severe at this time because of the trial. Ibn ‘Umar (may Allah be pleased with him) disapproved of that and urged her to stay in Madīnah, given the merit of doing so. He said: "Stay, O you Lakā '". The word 'Lakā" is used to refer to a vile person, a slave, a fool who does not benefit from the speech of others, or a child. Ibn' Umar (may Allah be pleased with him) addressed her by this word in a friendly manner and to express disapproval of her desire to depart from Madīnah, for one should not leave it due to difficulty and hardship.
Then, he clarified to her why he enjoined her to stay in Madīnah, and this is because he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "No one patiently endures its hunger and hardship except that I will be a witness or intercessor for him on the Day of Judgment." The intended meaning is that he will be a witness for some of the people of Madīnah and an intercessor for the rest of them; or an intercessor for the disobedient and a witness for the obedient; or a witness for those who die during his lifetime and an intercessor for those who die after him; or the word 'or' here means 'and', in which case the meaning will be that he will be an intercessor and witness for him. This is an additional characteristic besides the intercession for sinners or humankind on the Day of Judgment and besides his testimony over the entire Ummah.
The Hadīth urges dwelling in Madīnah.
It points out the merit of patiently enduring hardship and hunger in Madīnah.
It demonstrates the Prophet's favor upon the people of Madīnah..

1380

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The Anti-Christ (Al-Masīh ad-Dajjāl) will come from the east with the intention to attack Madīnah until he will alight behind' Uhud, and then the angels will dissuade his face toward the Levant, and there he will be destroyed.".

Commentary : The Prophet's Madīnah possesses great merits, and Allah Almighty has protected it from evils and ills and the Anti-Christ, preventing him from entering it, as He also protects Makkah from him by virtue of the Prophet's supplication for it.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs that the Anti-Christ will be keen on going to the Prophet's Madīnah, and his primary goal and intention behind entering it will be to destroy and ruin it. "he will alight behind' Uhud", i.e., he will reach the area behind Mount' Uhud, the well-known mountain lying on the outskirts of Madīnah from the north and situated 4 or 5km away from the Prophet's Mosque. In his story in which he met the Anti-Christ, Tamīm ad-Dāri narrated that he said to him: "and I will travel in the land and not leave any town except that I will stay in it for forty nights, except for Makkah and Taybah (Madīnah), as both of them are forbidden for me. Each time I try to enter one of them, an angel with a sword in his hand unsheathed will confront me and bar my way, and there are angels to guard every passage leading to it." [Narrated by Muslim] But, the angels who guard Madīnah will direct him toward the Levant, which nowadays includes Syria, Jordan, Palestine, and Lebanon. The Anti-Christ will come to the Levant, and there he will be destroyed, as Jesus the son of Mary (‘Īsa the son of Mariyam) (peace be upon both of them) will descend at the white minaret in eastern Damascus, placing his hands on the wings of two angels. Then, he will pursue him and find him at the gate of Ludd, where the Messiah, the son of Mary, will kill him. as related in another Hadīth narrated by Muslim and others.
The Anti-Christ was called Masīh because one of his eyes is Mamsūh (effaced); he is one-eyed. He is a person from the children of Adam, and his emergence is one of the major signs of the Day of Judgment. Allah will afflict His servants through him and enable him to do things of which only Allah Almighty is capable: bringing the dead person he will kill back to life, the emergence of worldly flourishment and abundance along with him, his paradise and fire, his two rivers, the treasures of earth going after him, and his command to the sky to rain and it will rain and to the earth to produce plants and it will produce plants. All this will happen by the will and power of Allah Almighty. He will come on this day from the east. In a Hadīth narrated by At-Tirmidhi, Abu Bakr as-Siddīq (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The Ant-Christ will emerge from a land in the east called Khurāsān," which is located in the east of Iraq..

1381

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "A time will come for the people when a man will invite his cousin and relative: 'Come to prosperity, come to prosperity.' But Madīnah is better for them if they only knew. By the One in Whose Hand my soul is, none amongst them will go out with a dislike for it except that Allah will make someone better succeed him therein. Indeed, Madīnah is like a bellows, which expels the impurities. The Last Hour will not come until Madīnah banishes its evils just as a bellows eliminates the impurities of iron.".

Commentary : The Prophet's Madīnah is a blessed spot on earth. Allah rid it of impurities and chose it to be the place of Hijrah for the Prophet (may Allah's peace and blessings be upon him), the incubator of his mission and the foundation of his state.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs that a time will come for the people when a man will call his cousin and relative, saying: "Come to prosperity", i.e., leave Madīnah and hasten to prosperity. By this, he meant that countries would be conquered by the Muslims, and thus, there would be abundant fortunes. Consequently, many of those who left the Hejaz and the Arab land would be inclined to the fortunes they found in these conquered countries and would take them as a homeland and invite their relatives in Madīnah to come to them, given the difficult living there. But in reality, staying in Madīnah is better for them as it is the sanctuary of the Messenger of Allah (may Allah's peace and blessings be upon him) and his refuge and the place where divine revelation and blessings descended if they only knew the religious benefits and results of staying in it, compared to which the worldly transient and fleeting fortunes they find in living elsewhere would seem trivial. Or the meaning: If they only had any knowledge, i.e., Would that they were among the people of knowledge - by way of emphasis and rebuke.
Then the Prophet (may Allah's peace and blessings be upon him) took an oath, saying: "By the One in Whose Hand my soul is", and this is swearing by Allah, Who possesses the life and soul, "none amongst them will go out" i.e., none of those who live in it will abandon and leave it, disliking and being disinterested in it, or disinterested the reward for dwelling in it, except that Allah, the Glorified and Exalted, will make a better person than him will succeed him - who will be born in Madīnah or move to it from another place. Then the Prophet (may Allah's peace and blessings be upon him) mentioned that it banishes evil people from it, and they do not bear to live therein. Only the righteous believers bear to stay in it. Indeed, it does not leave in it anyone in whose heart there is wickedness and corruption. Rather, it distinguishes him from people with sincere hearts and drives him out, as fire separates bad iron from good one. A bellows is the leather by which the blacksmith blows into the fire. The Hour will not occur until Madīnah banishes its evils just as a bellows eliminates the impurities of iron. The impurities of iron are the dirt and filth extricated therefrom by fire. It is said: It is meant to refer here to some of the hypocrites who lived during the lifetime of the Prophet (may Allah's peace and blessings be upon him). Otherwise, many righteous and virtuous people left Madīnah after the Prophet's lifetime, and some wicked and evil people remained therein. It is also said That Madīnah banishes its evils, which probably applies to the time of the Dajjāl and may also apply to different eras.
The Hadīth demonstrates some merits of Madīnah.
It includes one of the signs proving the Prophet's prophethood..

1385

Jābir ibn Samurah reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Indeed, Allah Almighty named Madīnah Tābah.".

Commentary : The Prophet's Madīnah is a blessed spot on earth. Allah has purified it from filth and has chosen it to be the Prophet's destination of Hijrah (immigration), the incubator of his call, and the basis of his state.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs that one of the names by which Allah Almighty called Madīnah is 'Tābah'. The meaning is that Allah Almighty named it in the Preserved Tablet or commanded His Prophet (may Allah's peace and blessings be upon him) to name it as such in response to the hypocrites concerning its name as Yathrib. Tābah is derived from At-Tīb, which means good scent, or from something Tayyib (good) or something Tāhir (pure), for it has been purified from Shirk (polytheism). It is said: Because it is Tayyibah (good) for those who dwell in it. And it is said: Because living in it is Tayyib (good). It is also said: Because its soil and air are Tayyib. He who stays in it finds a good scent in its soil and walls that can hardly be found elsewhere.
Madīnah used to be called Yathrib before the Prophet's Hijrah to it. In the Two Sahīh Collections, Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I have been commanded to go to a town which will devour all towns. People call it Yathrib, but it is Madīnah." He (may Allah's peace and blessings be upon him) seemed to have disliked the name Yathrib, for it comes from "Tathrīb", which means censure and punishment, or from "Tharb", which means corruption, and because it was the name used in Jāhiliyyah. The Prophet (may Allah's peace and blessings be upon him) used to change bad names. Also, Allah Almighty calls it Madīnah in several Qur'anic verses. When something has numerous names, this denotes its greatness.
As for calling it "Yathrib" in the Qur'anic verse that reads: {And [remember] when a group of them said: "O people of Yathrib, you cannot withstand [the enemy attack], so go back"} [Surat al-Ahzāb: 13], this is taken as a quotation of the words of the hypocrites whose hearts had sickness..

1386

Abu Hurayrah reported that Abu al-Qāsim (may Allah's peace and blessings be upon him) said: "Whoever intends to do harm to the people of this city - meaning Madīnah - Allah will make him dissolve just as salt dissolves in water.".

Commentary : Prophetic Madīnah is a blessed spot on earth. Allah has purified it from filth and has chosen it to be the Prophet's destination in his Hijrah (emigration), the incubator of his call, and the basis of his state.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that Allah Almighty defends Madīnah and its righteous believing dwellers. So, whoever intends to do harm to the people of Madīnah and is determined to hurt them, Allah will make him dissolve as salt dissolves in water, and this will be in the Hereafter as mentioned in Sahīh Muslim: "No one intends evil for the people of Madīnah except that Allah will make him melt in fire like the melting of lead;" so He made the punishment in Hellfire. This could also mean: Whoever has ill will towards it during the Prophet's lifetime, Muslims will be spared his harm, and his plot will fade away just as salt fades away in water. This could also be in reference to whoever has an ill will towards it generally in this life, so Allah will not grant him a respite and will not grant him authority; rather, He will soon eliminate him..

1398

Abu Salamah ibn ‘Abdur-Rahmān reported: ‘Abdur-Rahmān ibn Abi Sa‘īd al-Khudri passed by me, and I said to him: What did you hear your father say about the mosque that was founded on piety? He said: I heard my father say: I entered upon the Messenger of Allah (may Allah's peace and blessings be upon him) in the house of one of his wives and I said: O Messenger of Allah, which of the two mosques is the one founded on piety? He said: He took a handful of pebbles and threw them on the ground and then said: It is this very mosque of yours, i.e., the Madīnah Mosque. I said: I bear witness that this is how I heard your father make mention of it..

Commentary : Piety means fearing Allah and being heedful of Him in all deeds, and abiding by His commands, prohibitions, and rulings in all aspects of life. The Muslim must adopt piety and must seek to attain it. Allah Almighty commended piety and the pious people in the Qur’an.
In this Hadīth, the Tābi‘i Abu Salamah ibn ‘Abdur-Rahmān ibn ‘Awf reports that ‘Abdur-Rahmān ibn Abi Sa‘īd al-Khudri passed by him, so he asked him: What did you hear your father, Abu Sa‘īd al-Khudri (may Allah be pleased with him) say in relation to what is meant by the mosque that was founded on piety, which Allah Almighty described in His statement: {A mosque that was founded on piety from the first day}? [Surat at-Tawbah: 108] That is to say, it was founded and built on fearing Allah and obeying Him from the very beginning.
He told him that Abu Sa‘īd al-Khudri (may Allah be pleased with him) entered upon the Messenger of Allah (may Allah's peace and blessings be upon him) when he was in the house of one of his wives and asked him: "Which of the two mosques is the one founded on piety?" The "two mosques" refer to Qubā’ Mosque and the Madīnah Mosque, which was built by the Prophet (may Allah's peace and blessings be upon him). So, the Prophet (may Allah's peace and blessings be upon him) took a handful of small pebbles from the ground and threw them on the ground, then he answered the question of Abu Sa‘īd al-Khudri (may Allah be pleased with him) saying: "It is this very mosque of yours," i.e., the Madīnah Mosque. This is meant as a form of exaggeration in clarifying that it is the Madīnah Mosque.
Thereupon, Abu Salamah ibn ‘Abdur-Rahmān said to ‘Abdur-Rahmān ibn Abi Sa‘īd: "I bear witness that this is how I heard your father," i.e., Abu Sa‘īd al-Khudri (may Allah be pleased with him), "make mention of it," i.e., he had mentioned to me the like of what you mentioned to me about it.
The Hadīth clarifies the merit of the Prophet's Mosque and the fact that it was founded on piety..

1403

Jābir reported that the Messenger of Allah (may Allah's peace and blessings be upon him) saw a woman, so he came to his wife Zaynab, while she was tanning a Manī’ah (piece of leather), and satisfied his need. Then, he came out to his Companions and said: "The woman advances in the shape of a devil and retires in the shape of a devil. So, when any of you sees a woman, he should come to his wife, for that will repel what he feels in his heart." [In another version]: He did not mention: "retires in the shape of a devil.".

Commentary : Islam has protected women from all evil, and the Shariah has commanded women to avoid Tabarruj (impermissible exposure of adornment), so as not to arouse desires and become a cause of tempting others.
In this Hadīth, Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reports that the Prophet (may Allah's peace and blessings be upon him) saw a woman, as if he saw her all of a sudden. So, the Prophet (may Allah's peace and blessings be upon him) went to his wife, Zaynab bint Jahsh, to satisfy his human lust and maintain his chastity. Zaynab (may Allah be pleased with her) was tanning a piece of leather, i.e., rubbing it. "Manī’ah": it is the leather once put in tannin. He did this only to clarify to people and guide them to what they should do, as he (may Allah's peace and blessings be upon him) taught them with his acts and words. As for what he felt in his heart, he is not to be blamed for it, and it does not negatively affect his status. It is a requirement of human nature and lust. It must not be thought that the Prophet (may Allah's peace and blessings be upon him) did this out of a whim or for being overcome by lust, far be it from him. Rather, he did this by way of legislation and to set an example and to ward off what is expected to happen.
Then, he (may Allah's peace and blessings be upon him) said: "The woman advances in the shape of a devil and retires in the shape of a devil" referring to personal desires and inviting others to be tempted by her, given the natural inclination for women that Allah Almighty has instilled in men and the pleasure they get by looking at women and at whatever is related to them. The woman is, thus like the devil who calls to evil through his whispering and through making evil appealing to them. This is because her advance calls men to look stealthily at her just like the devil that calls to evil and whispering. The same applies to her turning back because the gaze is the heart's guide, so when she turns back, she attracts a man's gaze and he tries to take backdoors to reach her, as seeing her from all directions is a cause of corruption.
Then, he (may Allah's peace and blessings be upon him) said: "So, when any of you sees a woman," i.e., likes and admires her, because seeing something that arouses one's amazement, leads to admiring it. Another version by Muslim reads: "When any of you admires a woman and his heart is captivated by her, he should go to his wife and have sexual intercourse with her." Here he said: "He should come to his wife," i.e., and have sexual intercourse with her. "For that will repel what he feels in his heart," i.e., his sexual intercourse with his wife will repel what he feels in his heart and will satiate his lust and calm him down.
The Hadīth indicates that there is nothing wrong with one asking his wife for sexual intercourse during daytime or at any other time, even if she is preoccupied with something that could be postponed because a man might be overcome by lust and the delay might cause him harm in his body, or in his heart and sight.
It also denotes how the Prophet (may Allah's peace and blessings be upon him) taught his Companions the way of ridding the devil's whispers by going for what is lawful instead of what is unlawful..

1405

Salamah ibn al-Akwa‘ reported: The Messenger of Allah (may Allah's peace and blessings be upon him) allowed the Mut‘ah marriage (temporary marriage) for three days in the year of Awtās, then he forbade it..

Commentary : Islam has established the legal marriage system to protect the progeny and people's honor. It has forbidden all means of enjoying women that were widespread in the pre-Islamic era of ignorance, which do not protect women's rights.
In this Hadīth, Salamah ibn al-Akwa‘ (may Allah be pleased with him) reports that the Prophet (may Allah's peace and blessings be upon him) permitted and allowed his Companions to enter into Mut‘ah marriage for three days and that was when it became so hard for them to stay unmarried in the Battle of Awtās, which took place in the same year after the Conquest of Makkah, i.e., 8 AH. The Mut‘ah marriage is a fixed-term marriage, with the word "tamattu‘" (enjoyment) verbally stated, in return for an amount of money. Awtās is a valley in Tā’if where the Prophet (may Allah's peace and blessings be upon him) distributed the spoils of Hunayn and Awtās. Then, he forbade the Mut‘ah marriage after those three days and made it permanently forbidden until the Day of Judgment.
The Mut‘ah marriage was known during the early stages of Islam and the Prophet (may Allah's peace and blessings be upon him) did not forbid them from it during their travels, given their need for it. However, he forbade them from it during their stay and residence in their countries. The ruling of the Mut‘ah marriage passed through various phases, as the Prophet (may Allah's peace and blessings be upon him) forbade them from it more than once, then he ordered them to engage in it at various times until he made it permanently forbidden. Forbidding the Mut‘ah marriage was reported in many narrations, which point out that the prohibition was in the Conquest of Makkah, which is the most famous opinion, or in the Battle of Awtās, or in the Battle of Khaybar, or during the Prophet's last days in the Farewell Hajj. It was a permanent prohibition and not a temporary one, thus leaving no room for any difference of opinion among the jurists and the leading scholars of the Ummah. Only some of the Shiites hold a different opinion whose opinion does not count..

1405

‘Atā’ reported: Jābir ibn ‘Abdullāh came for ‘Umrah. We came to his abode, and the people asked him about certain matters, and then they mentioned Mut'ah. Thereupon, he said: "Yes, we engaged in Mut'ah during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) and Abu Bakr and 'Umar.".

Commentary : Islam has established the Shar‘i marriage system to protect progeny and honor. It has forbidden all means of enjoying women that were widespread in Jāhiliyyah (the pre-Islamic era of ignorance), which do not protect their rights.
In this Hadīth, the Tābi‘i ‘Atā’ ibn Abi Rabāh informs that Jābir ibn ‘Abdullāh (may Allah be pleased with him) came to Makkah to perform ‘Umrah, and some of the Tābi‘is came to him in his dwelling and began to ask him about religious matters and seek his Fatwas on them. This was the attitude of the Tābi‘is; they were keen on receiving knowledge from the Companions of the Messenger of Allah (may Allah's peace and blessings be upon him). Then, they asked him about Mut‘ah marriage, in which a man enjoys a woman in return for compensation agreed upon by them and for a specified period, and the marriage ends with the elapse of this period. In response, Jābir (may Allah be pleased with him) said: "Yes, we engaged in Mut‘ah during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) and Abu Bakr and ‘Umar," i.e., during the reign of Abu Bakr (may Allah be pleased with him) and during the reign of ‘Umar (may Allah be pleased with him). In another version by Muslim: "We used to engage in Mut'ah in return for a handful of dates and flour during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) and Abu Bakr, until 'Umar forbade it in the case of 'Amr ibn Hurayth." 'Amr (may Allah be pleased with him) married a woman by Mut'ah marriage during the reign of 'Umar (may Allah be pleased with him), and she got pregnant from him. The statement of Jābir and the action of 'Amr (may Allah be pleased with both of them) are taken to indicate that the Prophet's prohibition of such marriage did not reach them.
The Prophet (may Allah's peace and blessings be upon him) permitted the Mut'ah marriage in the beginning and then forbade it later during the battle of Khyber until the Day of Judgment, and he declared it unlawful during the Farewell Hajj, as narrated by Al-Bukhāri, Muslim, and others. In a Hadīth in the Two Sahīh Collections, ‘Ali ibn Abi Tālib (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade the Mut‘ah marriage of women as well as eating the flesh of domestic donkeys. In the Sahīh Muslim Collection: Salamah ibn al-Akwa‘ (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) allowed the Mut‘ah marriage for three days in the year of Awtās, and then he forbade it..

Book of Hadith

| Hadiths

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

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

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

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

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

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

Sahl ibn Hunayf reported: The Messenger of Allah (may Allah's peace and blessings be upon him) pointed with his hand to Madīnah and said: "It is a safe sanctuary.".

Jābir ibn Samurah reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Indeed, Allah Almighty named Madīnah Tābah.".

Abu Hurayrah reported that Abu al-Qāsim (may Allah's peace and blessings be upon him) said: "Whoever intends to do harm to the people of this city - meaning Madīnah - Allah will make him dissolve just as salt dissolves in water.".

Salamah ibn al-Akwa‘ reported: The Messenger of Allah (may Allah's peace and blessings be upon him) allowed the Mut‘ah marriage (temporary marriage) for three days in the year of Awtās, then he forbade it..