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Hadith
389
It was narrated from Abu Wa’il, from Hudhayfah, that he saw a man who did not bow or prostrate completely. When he finished his prayer, Hudhayfah said to him: You have not prayed. He [the narrator] said: And I think he said: If you die, you will die following something other than the Sunnah of Muhammad (blessings and peace of Allah be upon him)..

Commentary : The worshipper should be unhurried and at ease in every essential part of the prayer, because being unhurried and at ease is also an essential part of prayer. So he should be unhurried and at ease when standing, when bowing, when prostrating, when rising from bowing, and when sitting between the two prostrations. Being unhurried and at ease means allowing the limbs to settle into the posture that one is doing. Hence when Hudhayfah ibn al-Yaman (may Allah be pleased with him) saw a man not bowing and prostrating completely, and not doing either in an unhurried manner, he said to him: You have not prayed! With this shortcoming, your prayer does not count, and if you die, you will die following something other than the Sunnah of Muhammad (blessings and peace of Allah be upon him). What is meant by the Sunnah here is the way. This applies to both obligatory and supererogatory prayers, because the Prophet (blessings and peace of Allah be upon him) used to move unhurriedly when bowing and prostrating, and in all the essential parts of the prayer. So if you die doing something other than that, you will be going against the Sunnah of the Prophet (blessings and peace of Allah be upon him) and his way in prayer.
This is an example of the Sahabah teaching the Tabi‘in, and transmitting the Sunnahs and rulings to those who came after them. It is also an example of their keenness to teach people as the Prophet (blessings and peace of Allah be upon him) had been keen to teach them..

390
It was narrated from ‘Abdullah ibn Malik [or] ibn Buhaynah that when the Prophet (blessings and peace of Allah be upon him) prayed, he spread his arms so wide [when prostrating] that the whiteness of his armpits could be seen..

Commentary : Prayer is an act of worship that is to be done as prescribed. The Prophet (blessings and peace of Allah be upon him) taught us how it is to be done, and taught us its essential parts, etiquette and postures. That includes how to prostrate and the way in which the arms are to be placed whilst prostrating.
This hadith includes a description of the Prophet’s prostration. ‘Abdullah ibn Malik ibn Buhaynah (may Allah be pleased with him) – and this Buhaynah was the mother of ‘Abdullah, as he was also referred to as her son; she is not the parent of Malik – narrates that the Prophet (blessings and peace of Allah be upon him) used to spread out his arms when prostrating. In other words, he held his arms away from his sides, like wings, to such an extent that the whiteness of his armpits became visible. This is by way of exaggeration in spreading the arms and keeping them far away from his sides. What is meant by whiteness is that there was no hair in his armpits, so their colour was like that of the rest of his body; either that was how he was created, or it was because he continually plucked them and always paid attention to that.
It was said that rather he did that because it was by way of including the arms in this act of worship and making sure that they did not look as if there was any laziness or carelessness in this action, and to show that he was striving hard. And it was said that that was because it would make him lighter on the ground and he would not be heavy and thus carry too much weight on his forehead. And it was said that the wisdom behind that is that it is more akin to demonstrating humility and is more helpful in ensuring that the forehead and nose are touching the ground firmly. Moreover, it makes each part stand out on its own. This action is only for men; in the case of women, it is more appropriate for them to bring their limbs together, because what is required in the case of women is to be more concealing.
This hadith highlights the concern of the Sahabah to transmit the actions of the Prophet (blessings and peace of Allah be upon him) and to describe them in precise detail.
It also highlights how prostration should be done in the prayer, with humility before Allah (may He be glorified), humbling oneself before Him..

391
It was narrated that Anas ibn Malik said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever prays as we pray, faces towards our qiblah and eats meat slaughtered by us, that is the Muslim who has the protection of Allah and the protection of His Messenger, so do not violate the protection granted by Allah.”.

Commentary : Allah has protected the life, property and honour of the Muslim, and has forbidden transgressing against him or hurting him. He warns the one who transgresses against him without justification under Islamic law of a painful punishment in this world and the hereafter.
In this hadith, the Prophet (blessings and peace of Allah be upon him) explains the characteristics of the Muslim who has the right to safety and protection of his property, life and honour: he is the one who prays as we pray, meaning that he offers the five obligatory prayers in the manner narrated from the Prophet (blessings and peace of Allah be upon him), facing towards the Holy Kaaba, which is the qiblah that Allah (may He be glorified in exalted) has chosen for His slaves. The reason why the qiblah is singled out for mention – even though it is implied when he mentioned prayer – is to emphasize its high status and to indicate that it is essential to performance of the prayer of the Muslims as prescribed in their Book which was revealed to their Prophet, which is prayer facing towards the Kaaba. Otherwise, whoever prays facing towards Bayt al-Maqdis after coming to know that that has been abrogated, like the Jews, or facing towards the east like the Christians, is not a Muslim, even if he utters the testimony of Tawhid.
Then the Prophet (blessings and peace of Allah be upon him) explained that one of the characteristics of the Muslim whose life is protected is that he eats meat slaughtered by the Muslims, and does not refuse to do that, because he regards himself as one of them. Whoever does that and adheres to doing it is a Muslim who is entitled to the protection of Allah and the protection of His Messenger. Thus his life and property are protected, and he enjoys the protection of Islam, with all the rights that the Muslims enjoy. That is because these three characteristics – prayer, facing towards the qiblah and eating meat slaughtered by the Muslims – are only combined in a Muslim who affirms the oneness of Allah and the prophethood of Muhammad (blessings and peace of Allah be upon him).
After explaining that, the Prophet (blessings and peace of Allah be upon him) enjoined the Muslims not to break the covenant of Allah with regard to that person, not to act treacherously towards him and not to betray him by transgressing his rights, for any transgression against him is a betrayal of Allah and His Messenger, a breaking of their covenant and undermining the sanctity of Islam.
This hadith indicates that people are to be judged as they appear to be, not on the basis of what is in their hearts. Whoever appears outwardly to perform the religious duties of Islam is to be subject to the same rulings as the followers of Islam, unless he says or does something to the contrary.
It is indicative of the high status of the qiblah.
It indicates that one of the signs that a person is Muslim is his eating meat slaughtered by the Muslims..

393
It was narrated that Humayd said: Maymun ibn Siyah asked Anas ibn Malik: O Abu Hamzah, what makes the life and property of a person sacred? He said: Whoever bears witness that none has the right to be worshipped but Allah, faces towards our qiblah, prays as we pray and eats meat slaughtered by us, it is he who is a Muslim, with the same rights and duties as any other Muslim..

Commentary : Islam is very keen to emphasize the sanctity of the Muslim and to protect his property and his life, and all his rights in all aspects.
In this hadith there is a description of the Muslim who has the right to protection, and whose life and property are to be protected, as the Tabi ‘i Maymun ibn Siyah narrated that he asked Anas ibn Malik (may Allah be pleased with him): What is it that protects a person from being killed, and protects his property from being seized? Anas (may Allah be pleased with him) replied by telling him that this protection applies to the one who affirms that none has the right to be worshipped but Allah, acknowledging the oneness of Allah, and acknowledging that Muhammad (blessings and peace of Allah be upon him) is His Messenger, and who prays as we pray – meaning the five obligatory prayers, in the manner narrated from the Prophet (blessings and peace of Allah be upon him) – and faces towards our qiblah, meaning that he faces towards the Holy Kaaba, which is the qiblah that Allah (may He be glorified in exalted) has chosen for His slaves. The reason why the qiblah is singled out for mention – even though it is implied when he mentioned prayer – is to emphasize its high status and to indicate that it is essential to performance of the prayer of the Muslims as prescribed in their Book which was revealed to their Prophet, which is prayer facing towards the Kaaba. Otherwise, whoever prays facing towards Bayt al-Maqdis after coming to know that that has been abrogated, like the Jews, or facing towards the east like the Christians, is not a Muslim, even if he utters the testimony of Tawhid.
Then the Prophet (blessings and peace of Allah be upon him) explained that one of the characteristics of the Muslim whose life is protected is that he eats meat slaughtered by the Muslims, and does not refuse to do that, because he regards himself as one of them. Whoever does that and adheres to doing it is the Muslim who enjoys the same rights that all Muslims enjoy and has the same duties as other Muslims. That is because these three characteristics – prayer, facing towards the qiblah and eating meat slaughtered by the Muslims – are only combined in a Muslim who affirms the oneness of Allah and the prophethood of Muhammad (blessings and peace of Allah be upon him), and acknowledges that he is the Messenger of Allah.
Even though the isnad of this hadith appears to stop with Anas (may Allah be pleased with him), a report such as this is deemed to be attributable to the Prophet (blessings and peace of Allah be upon him). It appears in a marfu‘ report (one which has an isnaad going back to the Prophet (blessings and peace of Allah be upon him)) in Sahih al-Bukhari, in a hadith of Anas ibn Malik, who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever prays as we pray, faces towards our qiblah and eats meat slaughtered by us,  that is the Muslim who is entitled to the protection of Allah and the protection of His Messenger, so do not violate the protection granted by Allah.”
This hadith indicates that people are to be judged as they appear to be, not on the basis of what we think is in their hearts. Whoever appears outwardly to perform the religious duties of Islam is to be subject to the same rulings as the followers of Islam, unless he says or does something to the contrary.
It is indicative of the high status of the qiblah.
It indicates that one of the signs that a person is Muslim is his eating meat slaughtered by the Muslims..

394
It was narrated from Abu Ayyub al-Ansari that the Prophet (blessings and peace of Allah be upon him) said: “When you go to the outhouse, do not face towards the qiblah or turn your back towards it; rather face east or west.” Abu Ayyub said: Then we came to Syria, and we found lavatories that had been built facing towards the qiblah, so we would turn away, and we would seek forgiveness of Allah (may He be exalted)..

Commentary : The Prophet (blessings and peace of Allah be upon him) was keen to teach his ummah all the details of religion, which included teaching his ummah the etiquette of relieving themselves and of entering bathrooms and outhouses.
In this hadith, the Sahabi Abu Ayyub al-Ansari (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) forbade the one who wants to relieve himself by urinating or defecating from facing towards the qiblah, the direction of the Kaaba, or turning his back towards it, out of respect and veneration for it, for that is the direction that the Muslims face in the prayer; they turn towards it from every place, and that direction represents the sacred House of Allah.
The word translated here as outhouse originally referred to low-lying land, as they used to go there to relieve themselves, then the word began to be used to refer to the action, not the place, because they did not want to refer explicitly to the action.
The words “rather face east or west” mean: face towards the east or the west when you relieve yourselves. This is addressed to the people of Madinah and others for whom the qiblah is in the same direction [namely, south]. As for those for whom the qiblah is towards the east or west, what may be understood is that they are instructed to turn in a different direction, so that they will not be facing towards the qiblah or turning their backs towards it. Then Abu Ayyub (may Allah be pleased with him) said: Then we came to Syria – which now includes the modern countries of Syria, Jordan, Palestine and Lebanon – and we found lavatories. A lavatory is a place like a small room that is allocated for relieving oneself. The people of Syria had built these lavatories facing towards the qiblah unintentionally, or because they did not know of the prohibition on doing that, or because they thought that the prohibition did not include these structures. Abu Ayyub (may Allah be pleased with him) said: so we would turn away, and we would seek forgiveness of Allah. In other words, we would try to orient our bodies away from the direction of the qiblah as much as possible, and as much as the structure allowed, then we would seek forgiveness of Allah in case we committed some infraction. This is an example of the perfect faith of the Sahabah (may Allah be pleased with them), as striving on its own is sufficient in order to avoid this infraction that one might feel ill at ease with if one did not do it. But they still sought forgiveness, so as to be on the safe side, and because they believed in the hadith of the Messenger of Allah (blessings and peace of Allah be upon him). This seeking of forgiveness would be done outside the lavatories, not inside, because of the prohibition on mentioning the name of Allah (may He be exalted) in outhouses and places where one relieves oneself. This may indicate that the ruling on facing the direction of the qiblah inside the structures built for that purpose is the same as when relieving oneself in the open, without any difference. This is the view of Abu Ayyub (may Allah be pleased with him). But it was narrated from Ibn ‘Umar (may Allah be pleased with him) that this prohibition applies only to open spaces, so if there is some kind of screen between the individual and the qiblah, there is nothing wrong with it. In al-Sahihayn, it is narrated that Ibn ‘Umar (may Allah be pleased with him) said: I climbed on the roof of my sister Hafsah’s house, and I saw the Messenger of Allah (blessings and peace of Allah be upon him) sitting to relieve himself, facing towards Syria, with his back towards the qiblah. .

397
It was narrated that Mujahid said: Someone went to Ibn ‘Umar and said to him: The Messenger of Allah (blessings and peace of Allah be upon him) has entered the Kaaba. Ibn ‘Umar said: So I came, and the Prophet (blessings and peace of Allah be upon him) had already come out. I found Bilal standing between the two doors, so I asked Bilal: Did the Prophet (blessings and peace of Allah be upon him) pray inside the Kaaba? He said: Yes, [he prayed] two rak‘ahs between the two pillars to the left when you enter. Then he came out and prayed two rak‘ahs facing the front of the Kaaba. .

Commentary : The Holy Kaaba is the Ancient House of Allah; it is held in very high esteem by all Muslims. The Prophet (blessings and peace of Allah be upon him) prayed inside it in the year of the conquest of Makkah.
In this hadith, the Tabi‘i Mujahid ibn Jabr narrates that when the Prophet (blessings and peace of Allah be upon him) entered Makkah in 8 AH, he entered the Kaaba and prayed two rak‘ahs. ‘Abdullah ibn ‘Umar was standing outside when someone came to him and told him: The Messenger of Allah (blessings and peace of Allah be upon him) has entered the Kaaba.  Ibn ‘Umar came, but he found that the Prophet (blessings and peace of Allah be upon him) had already come out. Bilal was with him, standing at the door. With him inside were Usamah ibn Zayd (may Allah be pleased with him) and ‘Uthman ibn Talhah al-Hajabi (may Allah be pleased with him), as is narrated in al-Sahihayn. Ibn ‘Umar asked Bilal how the Prophet (blessings and peace of Allah be upon him) had prayed inside the Kaaba, and Bilal (may Allah be pleased with him) told him that the Prophet (blessings and peace of Allah be upon him) had prayed two rak‘ahs between the two pillars that were on his left when he entered. These two pillars are the two pillars on which the roof rests. In al-Sahihayn it says: He stood with one pillar on his left, another pillar on his right, and three pillars behind him – at that time, the House was resting on six pillars – then he prayed. Between him and the wall of the Kaaba there were three cubits, as is mentioned in the report of Abu Dawud; that is sufficient distance to stand in prayer, and it is sufficient to prostrate. Then the Prophet (blessings and peace of Allah be upon him) came out and prayed two rak‘ahs facing towards the front of the Kaaba; what is meant by the front of the Kaaba is the door of the House.
We may reconcile between this hadith and the hadith of Ibn ‘Abbas (may Allah be pleased with him) in Sahih al-Bukhari – in which it says that [the Prophet (blessings and peace of Allah be upon him)] entered the House and said takbir whilst walking around inside it, and he did not pray in it – by noting that the affirmation of Bilal takes precedence over the negation of anyone else, because Ibn ‘Abbas was not with the Prophet (blessings and peace of Allah be upon him) on that day; rather he based his negation on what he had heard from Usamah or from his brother al-Fadl. It may be that the Prophet (blessings and peace of Allah be upon him) entered the Kaaba twice, and he prayed on one of these two occasions and not on the other.
This hadith indicates that it is valid to pray inside the Kaaba..

398
It was narrated that ‘Ata’ said: I heard Ibn ‘Abbas say: When the Prophet (blessings and peace of Allah be upon him) entered the House, he offered supplication whilst walking around inside, but he did not pray until he came out of it. When he came out, he prayed two rak‘ahs facing the front of the Kaaba, and he said: This is the qiblah..

Commentary : The Holy Kaaba is the Ancient House of Allah; it is held in very high esteem by all Muslims. The Prophet (blessings and peace of Allah be upon him) prayed inside it in the year of the conquest of Makkah.
In this hadith, Ibn ‘Abbas (may Allah be pleased with him) tells of what the Prophet (blessings and peace of Allah be upon him) did when he entered the House, meaning the Kaaba. He offered supplication whilst walking around inside, and did not pray inside it, but when he came out of the Kaaba, he prayed two rak‘ahs facing towards the Kaaba, and facing towards the front of it, which refers to the side where the door is. Then the Prophet (blessings and peace of Allah be upon him) said: “This is the qiblah,” meaning that the matter of the qiblah is settled; it is the direction of this House, and this will not be abrogated after today, so pray towards it forever. It may be that he taught them where the imam should stand, as he stands facing the front of it, and not any of its corners or any of the other three sides, although prayer facing any of its sides is valid.
It is proven in al-Sahihayn from ‘Abdullah ibn ‘Umar (may Allah be pleased with him) that when Bilal was asked whether the Prophet (blessings and peace of Allah be upon him) had prayed inside the House, he said: Yes, [he prayed] two rak‘ahs between the two pillars to the left when you enter.
We may reconcile between this hadith and the hadith of Ibn ‘Abbas (may Allah be pleased with him) by noting that the affirmation of Bilal takes precedence over the negation of anyone else, because Ibn ‘Abbas was not with the Prophet (blessings and peace of Allah be upon him) on that day; rather he based his negation on what he had heard from Usamah or from his brother al-Fadl. It may be that the Prophet (blessings and peace of Allah be upon him) entered the Kaaba twice, and he prayed on one of these two occasions and not on the other..

399
It was narrated that al-Bara’ ibn ‘Azib (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) prayed towards Bayt al-Maqdis for sixteen or seventeen months, but the Messenger of Allah (blessings and peace of Allah be upon him) was hoping that he would be told to face towards the Kaaba. Then Allah revealed the words: {We have certainly seen the turning of your face, [O Muhammad], toward the heaven…} [al-Baqarah 2:144]. So he turned towards the Kaaba. The foolish among the people, namely the Jews, said: {“What has turned them away from their qiblah, which they used to face?” Say, “To Allah belongs the east and the west. He guides whom He wills to a straight path”} [al-Baqarah 2:142]. A man prayed with the Prophet (blessings and peace of Allah be upon him), then after he prayed, he went out and passed by some of the Ansar who were praying ‘Asr, facing towards Bayt al-Maqdis. He testified that he had just prayed with the Messenger of Allah (blessings and peace of Allah be upon him), and he had offered that prayer facing towards the Kaaba. So the people turned until they were facing towards the Kaaba..

Commentary : The Holy Kaaba is held in high esteem by all Muslims, for it is the Ancient House of Allah and the qiblah towards which they face when they pray; they long to see the Kaaba when they go for Hajj.
In this hadith, al-Bara’ ibn ‘Azib (may Allah be pleased with him) narrates that the qiblah towards which the Prophet (blessings and peace of Allah be upon him) faced in his prayer, when he first [came to Madinah], was in the direction of Bayt al-Maqdis, for sixteen or seventeen months. There is no difference of scholarly opinion that that happened in 2 AH. But he was hoping that his qiblah would be changed to the Kaaba. Then Allah revealed the words: {We have certainly seen the turning of your face, [O Muhammad], toward the heaven…} [al-Baqarah 2:144]. In other words, We see you repeatedly turning your face and looking up to heaven; {and We will surely turn you} that is, we will surely grant you and permit you to turn towards; {to a qiblah with which you will be pleased}, that you love and are inclined towards, for the correct purposes that you have in mind, and that are in harmony with the will and wisdom of Allah. So the Prophet (blessings and peace of Allah be upon him) turned towards the Kaaba. The foolish among the people – namely the Jews – said: {“What has turned them away from their qiblah, which they used to face?”} [al-Baqarah 2:142]. They asked this question in astonishment at the reason for the Muslims’ turning away from Bayt al-Maqdis towards the Kaaba, because they had liked it when the Prophet (blessings and peace of Allah be upon him) had turned towards Bayt al-Maqdis, as it was also their qiblah. So when the Prophet (blessings and peace of Allah be upon him) turned towards the Sacred House, they objected to that. But Allah (may He be exalted) responded to them by saying: {Say, “To Allah belongs the east and the west. He guides whom He wills to a straight path”} [al-Baqarah 2:142]. Some of his companions prayed with the Prophet (blessings and peace of Allah be upon him) facing towards the Kaaba, then one of the men who had prayed ‘Asr with him – whose name was ‘Abbad ibn Bishr or ‘Abbad ibn Nahik – went out and passed by a group of the Ansar. He found them praying ‘Asr, facing towards Bayt al-Maqdis, so he said to them: I bear witness that I just prayed with the Messenger of Allah (blessings and peace of Allah be upon him) facing towards Makkah, and that he was facing towards the Kaaba. When they heard him, they turned around towards al-Masjid al-Haram. They did not interrupt their prayer; rather they completed it facing towards the Kaaba. This reflects how quickly they responded to the command of Allah (may He be exalted).
This hadith highlights the honourable position of the Prophet (blessings and peace of Allah be upon him) and how dear he was to his Lord (may He be glorified and exalted) as He gave him what he had been hoping for, without him asking for it.
It highlights how keen the Sahabah (may Allah be pleased with them) were to adhere to their religion.
It indicates that the report of a trustworthy person may be accepted, even if he is only one..

400
It was narrated that Jabir ibn ‘Abdillah said: The Messenger of Allah (blessings and peace of Allah be upon him) used to pray atop his mount, no matter what direction it was facing. Then when he wanted to offer an obligatory prayer, he would dismount and turn to face the qiblah..

Commentary : Supererogatory prayers are broad in scope, and there is leniency regarding them according to people’s circumstances. If a Muslim is travelling, he is granted concessions that make travel easier for him, such as shortening prayers and putting them together.
In this hadith, Jabir ibn ‘Abdillah (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) used to offer supererogatory prayers whilst riding his mount or his she-camel, facing whatever direction his mount was facing. A report narrated by Abu Dawud explains how he prayed atop his mount, as it says: His prostration was lower than his bowing. So he would lean forward when prostrating a little more than when bowing. He did not dismount or insist on facing the qiblah except in the obligatory prayers. Facing towards the qiblah in an obligatory prayer is a condition of the prayer being valid. Whoever offers an obligatory prayer deliberately facing a direction other than the qiblah, without any excuse, his prayer is invalid, whether he is at home or travelling. If he is riding a mount, then he must dismount and turn towards the qiblah to offer an obligatory prayer, and that requirement is not waived except in the case of a legitimate excuse such as rain, sickness, fear and the like. Allah (may He be exalted) says: “And if you fear [an enemy, then pray] on foot or riding” [al-Baqarah 2:239].
This hadith highlights how it is made easier to pray when travelling.
It also indicates that it is valid to offer supererogatory prayers atop one’s mount, and in whatever conveyances come under the same rulings..

401
It was narrated that ‘Alqamah said: ‘Abdullah said: The Prophet (blessings and peace of Allah be upon him) prayed – Ibrahim said: I do not know whether he added something or omitted something – and when he said the taslim, it was said to him: O Messenger of Allah, has something new been introduced into the prayer? He said: “Why is that?” They said: You prayed such and such. So he knelt and turned to face the qiblah, and prostrated twice, then he said the taslim. When he turned to face us, he said: “If something new had been introduced into the prayer, I would have told you about it. But I am only human like you; I forget as you forget. So if I forget, then remind me, and if one of you is not sure about his prayer, let him think what is most likely to be the case, then complete it on that basis, then let him say the taslim, then prostrate twice.”.

Commentary : Prayer is the foundation of faith, and the individual should strive to maintain proper focus and reflection whilst praying, and not let himself be distracted by worldly matters. But he may make a mistake in the prayer, by omitting or adding to some of its actions. This mistake needs to be compensated for, so the prostration of forgetfulness (sujud al-sahw) is prescribed in such cases.
In this hadith, ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) narrates what happened to the Prophet (blessings and peace of Allah be upon him) with regard to making mistakes in the prayer. He narrates that one day the Prophet (blessings and peace of Allah be upon him – Ibrahim al-Nakha‘i, the narrator of the hadith, said: I do not know whether he added something or omitted something. It is explained that he added something in al-Sahihayn: The Prophet (blessings and peace of Allah be upon him) prayed Zuhr with five rak‘ahs. When he said the taslim at the end of his prayer, some of those who had prayed with him asked him: Has something new been introduced into the prayer? The aim was to ask whether something new had been introduced through revelation that had changed the ruling on the prayer, by adding to what was usually done. The Prophet (blessings and peace of Allah be upon him) said to them: “Why is that?” This is the question of one who did not realize what he did, and is not sure and does not know what is most likely to be the case. This is in contrast to the people behind him, as they said: You prayed such and such, telling him of what they were certain had happened. Their words “such and such” refer to what had happened, which was something additional and more than usual. Ibn Mas‘ud (may Allah be pleased with him) said: So the Prophet (blessings and peace of Allah be upon him) knelt; he sat as for tashahhud, then he prostrated twice, the prostration of forgetfulness. Then he said to them: “If something new had been introduced into the prayer, I would have told you about it.” And he said: “I am only human like you; I forget as you forget. So if I forget, then remind me.”
Perhaps in His wisdom, Allah (may He be exalted) caused the Prophet (blessings and peace of Allah be upon him) to make this mistake, so that he would teach his ummah what to do if the imam makes a mistake in the prayer. Then the Prophet (blessings and peace of Allah be upon him) said to the people: … if one of you is not sure, and he forgets whilst praying and does not know whether he has added something to it or omitted something, then “let him think what is most likely to be the case.” In other words, let him work out what happened, then if he thinks something is more likely to be the case, due to some circumstantial evidence, let him complete his prayer based on that, then do the prostration of forgetfulness.
The point in this hadith is that whoever makes a mistake in his prayer, adding or omitting something by mistake because he forgot, then he remembers after saying the salaam, he should turn to face towards the qiblah and do the prostration of forgetfulness, because the prostration of forgetfulness is part of completing the prayer. Even if it is done after saying the salaam, it is still part of the prayer, and it is stipulated that one should face towards the qiblah when doing it, as is required in the prayer.
This hadith shows us that even the Prophets (blessings and peace of Allah be upon them) could make some mistakes in their actions, but that does not undermine the position of prophethood or undermine any of the teachings of Islam.
It indicates that the prostration of forgetfulness consists of two prostrations.
It indicates that it is valid to do the prostration of forgetfulness after saying the taslim at the end of the prayer..

402
It was narrated that Anas ibn Malik said: ‘Umar ibn al-Khattab (may Allah be pleased with him) said: I agreed with my Lord in three cases: I said: O Messenger of Allah, why don’t we take the standing place of Ibrahim (Maqam Ibrahim) as a place of prayer? Then the verse was revealed: {And take, [O believers], from the standing place of Abraham a place of prayer} [al-Baqarah 2:125]. And regarding the verse of hijab, I said: O Messenger of Allah, why don’t you instruct your wives to observe hijab, because both righteous people and immoral people speak to them? Then the verse of hijab was revealed. And the wives of the Prophet (blessings and peace of Allah be upon him) conspired against him out of jealousy amongst themselves, and I said to them: Perhaps his Lord, if he divorced you [all], would substitute for him wives better than you, then this verse was revealed..

Commentary : ‘Umar ibn al-Khattab (may Allah be pleased with him) was one of those who were inspired; he was possessed of sharp intuition and deep insight, and sometimes he uttered words of Qur’an before Jibril brought them down, and on other occasions revelation came down, supporting his view from above seven heavens.
This hadith highlights one of the greatest virtues of ‘Umar ibn al-Khattab (may Allah be pleased with him). In it, ‘Umar (may Allah be pleased with him) says: I agreed with my Lord in three cases. How smart and subtle is the way in which he expressed it, as he paid attention to proper etiquette. He did not say, ‘My Lord agreed with me in three cases,’ because the verses were revealed in approval of and in agreement with his view and what he thought was right. ‘Umar only mentioned that so that the people who were listening to him would think positively of him and would not oppose him when he spoke words of truth, and so that the believers might follow his example in giving precedence to the truth and speaking the truth. Then he mentioned these three things, which were as follows:
Firstly: ‘Umar (may Allah be pleased with him) said: O Messenger of Allah, why don’t we take the standing place of Ibrahim (Maqam Ibrahim) as a place of prayer? Then the verse was revealed: {And take, [O believers], from the standing place of Abraham a place of prayer} [al-Baqarah 2:125]. In other words: O people, take the standing place of Ibrahim as a place of prayer at which you pray, as an act of worship and devotion to Allah (may He be exalted) and by way of Allah’s honouring Ibrahim. That prayer is offered after having circumambulated the Kaaba (tawaf), with the Maqam in between the Kaaba and the worshipper. The standing place of Ibrahim is the place where he stood; it is the rock on which Ibrahim (peace be upon him) stood when he was building the Kaaba, and his footprints can be seen on it. Its location is well-known now, beside the Kaaba.
Secondly: the verse of hijab. ‘Umar said: O Messenger of Allah, why don’t you instruct your wives to observe hijab, because both righteous people and immoral people speak to them? Then the verse of hijab was revealed, in which Allah (may He be exalted) says: {O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful} [al-Ahzab 33:59]. The Prophet (blessings and peace of Allah be upon him) knew that it was better for them to observe hijab than not to do so, but he was waiting for the revelation, as is indicated by the fact that he did not go along with ‘Umar (may Allah be pleased with him) when he first suggested that to him. Hijab was enjoined in 5 AH, or in Dhul Qa‘dah 4 AH, or 3 AH.
Thirdly: The wives of the Prophet (blessings and peace of Allah be upon him) conspired against him out of jealousy amongst themselves. There is a long story behind that: when the Prophet (blessings and peace of Allah be upon him) went to see Hafsah (may Allah be pleased with her) to greet her, she would keep him with her for a while and give him a drink of honey that she had received as a gift. ‘A’ishah (may Allah be pleased with her) did not like the fact that he stayed with her for a while, so she instructed an Ethiopian slave woman of hers, who was called Khadrah, to find out what Hafsah was doing when the Prophet (blessings and peace of Allah be upon him) went to see her. Khadrah told her about the honey, and she got jealous, so she sent word to her co-wives, instructing them to tell the Prophet (blessings and peace of Allah be upon him) that they could notice the smell of maghafir – which is a sweet gum with an unpleasant odour – from him, because of his drinking that honey. The Messenger of Allah (blessings and peace of Allah be upon him) would be troubled if an unpleasant smell came from him, because the angel used to come to him with the revelation. So the Prophet (blessings and peace of Allah be upon him) stopped drinking the honey that he liked. Then news of that reached ‘Umar (may Allah be pleased with him), so he went to the wives of the Prophet (blessings and peace of Allah be upon him) and admonished and rebuked them. Among the things that ‘Umar said to them was: {Perhaps his Lord, if he divorced you [all], would substitute for him wives better than you}, then this verse [al-Tahrim 66:5] was revealed. This is one of several instances in which ‘Umar (may Allah be pleased with him) agreed with his Lord (may He be glorified and exalted) and his Lord agreed with him. There is nothing in the verse to indicate that any other women were better than them, because the condition mentioned (divorce) did not happen; therefore the verse cannot be taken to mean that there were women who were better than them. The verse speaks of what Allah had the power to do, not something that was actually the case, because Allah (may He be exalted) says {if he divorced you [all]}. But Allah (may He be glorified) knew that he would not divorce them. This is like the verse in which Allah says: {And if you turn away, He will replace you with another people; then they will not be the likes of you} [Muhammad 47:38]; here Allah was speaking of what He had the power to do, in order to alert and alarm them, not that there actually were others who were better than the ummah of Muhammad (blessings and peace of Allah be upon him). It may be that this virtue [being the best of women] was granted to his wives because of their marriage to the Prophet (blessings and peace of Allah be upon him), and any other woman he married would also rise to that status, but if he divorced any of them, she would no longer enjoy that status.
The fact that ‘Umar listed three cases in this hadith does not necessarily mean that there were not more than that, because there were other instances in which ‘Umar agreed with his Lord and his Lord agreed with him, one of the most famous of which are the story of the captives of Badr, and the story of offering the funeral prayer for the hypocrites. Both stories are narrated in Sahih al-Bukhari.
This hadith indicates that it is prescribed to examine issues in an effort to find the right answer to some matters of religion..

404
It was narrated that ‘Abdullah said: The Prophet (blessings and peace of Allah be upon him) prayed Zuhr with five rak‘ahs. They said: Has something been added to the prayer? He said: “Why is that? They said: You prayed five [rak‘ahs].” So he knelt and prostrated twice..

Commentary : Prayer is the foundation of faith, and the individual should strive to maintain proper focus and reflection whilst praying, and not let himself be distracted by worldly matters. But he may make a mistake in the prayer, by omitting or adding to some of its actions. This mistake needs to be compensated for, so the prostration of forgetfulness (sujud al-sahw) is prescribed in such cases.
In this hadith, ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) narrates that one day the Prophet (blessings and peace of Allah be upon him) made a mistake in Zuhr prayer, and offered the prayer with five rak‘ahs. When he said the taslim at the end of his prayer, some of those who had prayed with him asked him: Has something been added the prayer? The aim was to ask whether something new had been introduced through revelation that had changed the ruling on the prayer, by adding to what was usually done. The Prophet (blessings and peace of Allah be upon him) said to them: “Why is that?” This is the question of one who did not realize what he did. They said: You prayed five [rak‘ahs]. So the Prophet (blessings and peace of Allah be upon him) knelt; he sat as for the tashahhud, then he prostrated twice, the prostration of forgetfulness.
The point in this hadith is that whoever makes a mistake in his prayer, adding or omitting something by mistake because he forgot, then he remembers after saying the salaam, should turn to face towards the qiblah and do the prostration of forgetfulness, because the prostration of forgetfulness is part of completing the prayer. Even if it is done after saying the salaam, it is still part of the prayer, and it is stipulated that one should face towards the qiblah when doing it, as is required in the prayer.
This hadith shows us that even the Prophets (blessings and peace of Allah be upon them) could make some mistakes in their actions, but that does not undermine the position of prophethood or undermine any of the teachings of Islam.
It indicates that the prostration of forgetfulness consists of two prostrations.
It indicates that it is valid to do the prostration of forgetfulness after saying the taslim at the end of the prayer..

405
It was narrated from Anas ibn Malik that the Prophet (blessings and peace of Allah be upon him) saw sputum in the qiblah, and that upset him to the extent that it could be seen in his face. He got up and scratched it with his hand and said: “When one of you stands in prayer, he is conversing with his Lord, or his Lord is between him and the qiblah. So no one of you should spit in the direction of his qiblah; rather [he may spit] to his left or beneath his feet.” Then he took the edge of his rida’ [upper garment], spat on to it, then folded part of it over another part and said: “Or let him do like this.”.

Commentary : The Muslim should respect the mosques and keep them free of dirt and impurities, and anything that is not appropriate.
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) saw sputum in the qiblah of the mosque. Sputum refers to what is ejected from the mouth or nose of spittle, mucus and the like. The Prophet (blessings and peace of Allah be upon him) was upset by that and got so angry that his anger could be seen in his face. He got up and scratched it with his hand, to remove it and clean it, then he said: “When one of you stands in prayer, he is conversing with his Lord” – the root meaning of the word translated here as conversing refers to private talk between two people. What is meant is that he should observe proper etiquette in this situation, because the worshipper is conversing with Allah (may He be glorified and exalted). Then he forbade any Muslim to spit in the direction of his qiblah, because spitting is usually a sign of disrespect, so it is not appropriate to the high esteem in which the direction of the qiblah is held. But if he must spit whilst he is in the mosque, let him spit to his left, for that is the direction for such dirty things, or beneath his feet, so that he may cover it with his foot in the earthen floor. Then the Prophet (blessings and peace of Allah be upon him) took the edge of his rida’ [upper garment], spat on to it, then folded part of it over another part and said: “Or let him do like this.” Thus he explained by his actions, so that the listener would understand better, and also to make it clear to the one who would not be able to bury his sputum. Spitting in the mosque is a sin, because it is indicative of disrespect towards the houses of Allah (may He be glorified in exalted) which He has commanded are to be built and His name mentioned therein. Moreover, it is offensive to other worshippers. A worshipper may prostrate on it without realizing, and he may be disgusted if he sees it and find it repugnant.
This hadith highlights the true nature of ihsan, which refers to a person constantly bearing in mind how close Allah (may He be exalted) is to him, that Allah is watching him and that He knows all about him.
It is also refers to honouring and respecting the qiblah, and highlights the superiority of the right over the left.
It also indicates that sputum is pure (tahir). .

415
It was narrated that Qatadah said: I heard Anas ibn Malik say: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Spitting in the mosque is a sin, and its expiation is to bury it.”.

Commentary : The Muslim should respect the mosques and keep them free of dirt and impurities, and anything that is not appropriate.
In this hadith, the Prophet (blessings and peace of Allah be upon him) explains that spitting on the floor of the mosque is a sin, for which the doer deserves punishment from Allah (may He be exalted). The expiation for that sin is to bury it in the ground and cover it with earth. Whoever commits this bad deed and regrets it, and wants Allah to pardon him and erase this bad deed of his, should hasten to remove it from the mosque, by burying it if the mosque has an earthen floor, or by wiping it away and removing it, if the mosque is carpeted.
Spitting in the mosque is a sin, because it is indicative of disrespect towards the houses of Allah (may He be glorified in exalted) which He has commanded are to be built and His name mentioned therein. Moreover, it is offensive to other worshippers. The worshipper may prostrate on it without realizing, and he may be disgusted if he sees it and find it repugnant.
A report in al-Sahihayn explains that if someone cannot help but spit, he should spit to his left, or beneath his foot, or into the edge of his garment..

416
It was narrated from Hammam [that he heard] Abu Hurayrah [narrate] that the Prophet (blessings and peace of Allah be upon him) said: “When one of you stands in prayer, let him not spit in front of him, for he is conversing with Allah so long as he is in his prayer place; [and let him not spit] to his right, for on his right there is an angel. Let him spit to his left, or beneath his foot, then bury it.” .

Commentary : The Muslim should respect the mosques and keep them free of dirt and impurities, and anything that is not appropriate, and he should bear in mind that he is conversing with his Lord in His house.
In this hadith, the Prophet (blessings and peace of Allah be upon him) says: When one of you stands in prayer, then he is conversing with his Lord. This is affirming that Allah (may He be exalted) is close to His slave who is praying. What is meant is that the worshipper should bear in mind when praying that Allah is close to him, and that He can see him and hear him, and that he is conversing with Him; He hears what he says, and He responds to his conversing with Him. Therefore the Prophet (blessings and peace of Allah be upon him) told the worshipper not to spit in front of him, or to his right. If he cannot help but spit, then let him spit to his left, because his devil-companion stands on his left when he is praying, or let him spit beneath his feet, then cover it by burying it in the ground, if the place where he is praying is not carpeted and has an earthen floor. But if the place where he is praying is carpeted, then he should spit into the edge of his garment and the like, as is mentioned in al-Sahihayn in the hadith of Anas ibn Malik (may Allah be pleased with him).
Spitting in the mosque is a sin, because it is indicative of disrespect towards the houses of Allah (may He be glorified in exalted) which He has commanded are to be built and His name mentioned therein. Moreover, it is offensive to other worshippers. A worshipper may prostrate on it without realizing, and he may be disgusted if he sees it and find it repugnant..

1441
Abu ad-Dardā’ reported: The Prophet (may Allah's peace and blessings be upon him) came across a woman in the advanced stage of pregnancy at the door of a tent, and he said: "Perhaps he wants to copulate with her." They said: 'Yes.' Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I resolved to curse him with a curse that would enter his grave with him. How would he be his heir while this is not lawful for him?! And how would he employ him while this is not lawful for him?!".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to forbid his Companions from unlawful things and all that Allah, the Exalted and Glorified, prohibited. He would sometimes do so by encouraging them to obtain the reward with Allah Almighty and other times by intimidating them from the penalty and punishment of Allah.
In this Hadīth, Abu ad-Dardā’ (may Allah be pleased with him) informs that while the Prophet (may Allah's peace and blessings be upon him) was on a journey, he passed by a woman in the advanced stage of pregnancy. She was one of the captives and was sitting at the door of a tent. The Prophet (may Allah's peace and blessings be upon him) said to her: "Perhaps he", meaning her owner and master who obtained her as his share of the captives. "wants to copulate with her" i.e., wants to engage in sexual intercourse with her. However, it is not lawful for the master of a pregnant captive to copulate with her until she gives birth. Then, the Prophet (may Allah's peace and blessings be upon him) said that he resolved and intended to supplicate against him to be turned away from Allah's mercy and for that to continue after his death. He (may Allah's peace and blessings be upon him) intended to curse him because he failed to ascertain the emptiness of her womb, for if he copulates with his captive whom he owns while she is pregnant from someone else, he is thus neglecting to ascertain the emptiness of her womb. However, the cursing did not take place because this man was not aware of the ruling.
His words: "How would he be his heir while this is not lawful for him" means that this slave-girl captive may give birth after six months, and thus, the baby is likely from this captor, and it is likely from someone before him. So, if he is from the captor, then he is his child, and they may inherit from each other; and if he is from someone else, then he and the captor may not inherit from each other, given the lack of blood relationship.
Then, he said: "And how would he employ him," i.e., the child? If he employs him as a slave, it is probable that he came from him, and thus, he will be enslaving his child and cutting off his own lineage, and for this, he will be worthy of cursing. And if he attributes the baby to himself as his child, it is likely that he did not come from him, and thus he will be making him his heir, whereas he is not his heir, and for this, he will be worthy of cursing.
The Hadīth indicates that captivity nullifies previous ownership and dissolves marriage.
It also indicates that when there is a new owner of a female slave, it becomes due to ascertain the emptiness of her womb. So, he may not copulate with her until her womb is verified to be empty of pregnancy.
It also points out that it is forbidden to copulate with a pregnant captive until she gives birth..

1442
Judāmah bint Wahb - sister of ‘Ukkāshah - reported: I was there when the Messenger of Allah (may Allah's peace and blessings be upon him) said to some people: "I was about to forbid Ghīlah (sexual intercourse during the breastfeeding period), so I considered that the Romans and the Persians do it without any harm done to their children thereby." Then they asked him about coitus interruptus, and the Messenger of Allah (may Allah's peace and blessings be upon him) said: "That is the hidden Wa’d (burying a child alive).".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen on benefiting the believers and showed sympathy and concern for them. He left nothing that could be of benefit to them without guiding them to it and ordering them to do it. However, he used to correct the lies and suspicions that were spread among people and inherited from the pre-Islamic era of ignorance out of guidance and politeness.
In this Hadīth, the female Companion Judāmah al-Asadiyyah bint Wahb (may Allah be pleased with her) narrates that she attended with the Prophet (may Allah's peace and blessings be upon him) an assembly that had some of his Companions (may Allah be pleased with them). The Prophet (may Allah's peace and blessings be upon him) said: "I was about to," i.e., I was determined to forbid "Ghīlah", which is having intercourse with one's wife during her breastfeeding period, or a woman's conception during the breastfeeding period. The Prophet (may Allah's peace and blessings be upon him) was determined to forbid it because there was a popular belief at that time that it was harmful to the infant. They used to say that if the breastfeeding woman had sexual intercourse with her husband and conceived during her breastfeeding period, her milk would be spoilt and the child would get weak if he fed on it, and the Arabs would hate and avoid him. However, the Prophet (may Allah's peace and blessings be upon him) saw that the Romans and the Persians - two great kingdoms at that time - did this without worrying about it, besides the fact that it did not cause their children any harm; so, he did not forbid it.
Then, the Companions (may Allah be pleased with them) asked him about the ruling on coitus interruptus, which means removing the man's penis from the woman's vagina before ejaculation and ejaculating outside the vagina to avoid conception. The Messenger of Allah (may Allah's peace and blessings be upon him) said: "That is the hidden Wa’d," considering the coitus interruptus hidden burial of a child alive because it entails wasting the sperm that Allah Almighty has prepared to be a child. So, it resembles killing a child by burying him alive. However, there is no doubt that it is less grave, and this is why he said it is hidden.
In the Two Sahīh Collections, the Prophet (may Allah's peace and blessings be upon him) said to those who asked him about the coitus interruptus: "It does not matter if you do not do it, for every soul that is to be born up to the Day of Judgment will be born," i.e., no soul to exist in the knowledge of Allah Almighty except that it will come to exist, whether the coitus interruptus is done or not. Despite the coitus interruptus, there could be a small amount of semen ejaculated which Allah destined to form a child, and on the other hand, there could be normal ejaculation without conception. In short, coitus interruptus or normal ejaculation are equal as both do not lead to having a child except by Allah's decree..

1443
‘Āmir ibn Sa‘d reported: that Usāmah ibn Zayd informed his father Sa‘d ibn Abi Waqqās that a man came to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: "I practice coitus interruptus with my wife." The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Why do you do that?" The man said: "I fear for her child - or for her children." Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "If this was harmful, it would harm the Persians and the Romans." [In a version]: "If it was for that, then no. This does not harm the Persians or the Romans.".

Commentary : Islam is keen on the safety of Muslims and has guided them to what presents good care of children. This includes the exhortation to provide good suckling.
In this Hadīth, Usāmah ibn Zayd (may Allah be pleased with him) relates that a man came to the Prophet (may Allah's peace and blessings be upon him) and said: "I practice coitus interruptus with my wife." Coitus interruptus is practiced by removing the male sex organ out of the woman's vulva before ejaculation, and the man ejaculates outside the vulva, to prevent pregnancy. The Prophet (may Allah's peace and blessings be upon him) asked him: For what reason do you do this act? The man said: "I fear for her child", who suckles from her. This is because if she gets pregnant, her milk will be spoiled, and the body of the baby will become unsound and weak. Or he meant the famous notion among the Arabs that copulation damages milk and that such milk will be a malady and if the baby drinks it, he will become ill. So, he feared that he would be thin and unwell. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to him: "If this was harmful" - copulation or pregnancy during the period of suckling - "it would harm the Persians and the Romans", for the women of the Persians and the Romans suckle their babies while they are pregnant. So, if pregnancy or copulation during the period of suckling was harmful, it would harm their children. But the reality belies that, as they do not care to avoid this matter and their children are in good condition, and you are like them in this regard..

1451
’Umm al-Fadl reported: The Prophet (may Allah's peace and blessings be upon him) said: "One suckling or two or one sucking or two does not make marriage unlawful." [In a version]: (and) instead of (or)..

Commentary : Islam has made suckling a bond like blood relation, and it has established the unlawfulness of marriage by suckling like the unlawfulness of marriage due to blood relations. It has forbidden a man from marrying his sister, mother, maternal aunt, or paternal aunt by suckling, and so on.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs about the amount that does not establish the ruling on suckling that makes marriage unlawful. He says: "One suckling or two or one sucking or two does not make marriage unlawful." This was said in response to someone who asked about one suckling and two. So, he replied that they do not make marriage unlawful, whether this suckling happens before the completion of two years or beyond that. The amount that makes marriage unlawful is five sucklings taken before the completion of two years. In a Hadīth by Muslim, ‘Ā’ishah (may Allah be pleased with her) said: "In what was sent down in the Qur’an was ten known sucklings that make (marriage) unlawful. Afterwards, they were abrogated by five known ones. Then the Messenger of Allah (may Allah's peace and blessings be upon him) passed away while they were part of what was recited in the Qur’an." And ’Umm Salamah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The only suckling which makes marriage unlawful is what is taken from the breast and enters the bowels and is taken before the time of weaning." Narrated by At-Tirmidhi..

1452
‘Ā’ishah reported: It was revealed in the Qur’an that: ten times of known breastfeeding prohibits (marriage); then it was abrogated and replaced with five times of known (breastfeeding). The Messenger of Allah (may Allah's peace and blessings be upon him) died while these (words of the abrogating verse) were still being recited as part of the Qur’an..

Commentary : The Prophet (may Allah's peace and blessings be upon him) clarified for his Ummah all that is lawful and unlawful including the rulings of breastfeeding and the consequent rulings related to lineages.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) reports the amount that used to establish the ruling of breastfeeding, that makes marriage prohibited at first, whereby the woman becomes prohibited for the man to marry the same, as it is prohibited for him by consanguinity (being descended by the same ancestor). She (may Allah be pleased with her) reported that it was first revealed in the Qur’an that ten times of known breastfeeding prohibits marriage. Then, this number was abrogated, and it became five times of known breastfeeding, i.e., known and satiating during the two years of infancy. In At-Tirmidhi's Collection, ’Umm Salamah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "No prohibition results from breastfeeding, except for what penetrates the intestines from the breast before weaning." So, breastfeeding after two full years does not prohibit anything, as Allah Almighty says: {Mothers may breastfeed their children for two full years, for those who wish to complete the full term of breastfeeding.} [Surat al-Baqarah: 233] Abrogation in the Qur’an has three types: First: What is abrogated in terms of ruling and recitation. Second: That which is abrogated in terms of recitation apart from its ruling. Third: That which is abrogated in terms of ruling apart from its recitation. The first two types of abrogation are found in this Hadīth. (Ten times of known breastfeeding prohibits) was abrogated both in terms of ruling and recitation, whereas the five times of breastfeeding was abrogated in terms of recitation only and its ruling has remained.
The statement of ‘Ā’ishah (may Allah be pleased with her): "The Messenger of Allah (may Allah's peace and blessings be upon him) died while these (words of the abrogating verse) were still being recited as part of the Qur’an" meaning: The abrogation by the five times of breastfeeding was revealed at a very late stage to the extent that the Prophet (may Allah's peace and blessings be upon him) died while some people were still reciting the part of the five times of breastfeeding as part of the Qur’an because of not being aware of that recent abrogation. Later, when they learned about the abrogation, they stopped reciting it and unanimously agreed that it should not be recited..

1453
Zaynab bint Abi Salamah reported: I heard' Umm Salamah, the Prophet's wife, say to 'Ā’ishah: By Allah, I do not feel comfortable to be seen by a boy who has passed the age of suckling. She said: Why? Sahlah bint Suhayl came to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: "O Messenger of Allah, by Allah, I see (displeasure) on the face of Abu Hudhayfah because of Sālim entering." She said: Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Suckle him." She said: "He has a beard." He said: "Suckle him, and what is on the face of Abu Hudhayfah will go away." She said: "By Allah, I did not see it on the face of Abu Hudhayfah.".

Commentary : In this Hadīth, Zaynab bint Abi Salamah (may Allah be pleased with her) informs that she heard her mother' Umm Salamah, the Prophet's wife, swearing to 'Ā’ishah (may Allah be pleased with her) and saying: "By Allah, I do not feel comfortable" i.e., I do not like it; "to be seen by a boy" from non-Mahram (unrelated) males "who has passed the age of suckling" i.e., he is no longer in need of suckling. Thereupon, ‘Ā’ishah said to ’Umm Salamah (may Allah be pleased with both of them): "Why?" i.e., why are you saying this, whereas there is nothing wrong with that if you suckle him or he is suckled by someone who makes him a Mahram (related and non-marriageable) to you? This is evidenced by the fact that "Sahlah bint Suhayl", the wife of Abu Hudhayfah, came to the Messenger of Allah (may Allah's peace and blessings be upon him) and swore to him that she would see dislike on the face of Abu Hudhayfah because of their foster son Sālim continuing to enter the house as he would usually do when he was young, and he now reached adulthood - particularly after verses had been revealed prohibiting adoption. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to her: "Suckle him" to be your son by suckling. She said to him: "He has a beard" for he is an adult man. The Prophet (may Allah's peace and blessings be upon him) said to her: "Suckle him and what is on the face of Abu Hudhayfah will go away" i.e., the sign of dislike will vanish from him. Sahlah did so and then she swore that she did not find the sign of dislike on the face of Abu Hudhayfah after she had suckled him.
This Hadīth is problematic in terms of explaining it and deriving rulings therefrom, and difference of opinion actually arose over it among the Prophet's wives. ’Umm Salamah and some of the Prophet's wives believed that this was a dispensation from the Prophet (may Allah's peace and blessings be upon him) to the wife of Abu Hudhayfah alone, and they held that there should be no suckling for adults and that the suckling that makes a person a Mahram is the one provided in young age and which grows the bones and builds the body and flesh.
As for ‘Ā’ishah (may Allah be pleased with her), she - as reported here - held that suckling causes prohibition of the same things made prohibited by blood relations, whether the suckled one is a child or an adult. She cited as evidence the story of Sālim, the freed slave of Abu Hudhayfah (may Allah be pleased with both of them) and that the ruling is not exclusively restricted to them.
What appears to be right - and Allah knows best - is that suckling of adults does not count, has no effect, and causes no prohibition, and that true suckling is that which occurs during babyhood; and what happened in the story of Sālim is particularly restricted to him and does not apply to anyone other than him. The Prophet (may Allah's peace and blessings be upon him) affirmed that not every suckling causes prohibition. In a Hadīth in the Two Sahīh Collections, he said: "Indeed, suckling is from hunger" i.e., the suckling that counts is the one that occurs at the time when milk is relied upon for food and in the amounts that affect the growth of the baby's body.
The Hadīth points out that suckling causes prohibition of the same things made prohibited by blood relations.
It demonstrates that there is a difference of opinion regarding the suckling of adults and its resultant effects..

1454
Zaynab bint Abi Salamah reported that her mother ’Umm Salamah, the Prophet's wife, reported: The other wives of the Prophet (may Allah's peace and blessings be upon him) refused to let anyone privately enter their houses by such suckling. They said to ‘Ā’ishah: "By Allah, we do not see this except as a dispensation which the Messenger of Allah (may Allah's peace and blessings be upon him) gave to Sālim in particular. No one would enter our houses or see us by such suckling.".

Commentary : The Hadīth addresses an incident that took place during the Prophet's lifetime, namely suckling an adult, which means suckling a person after the age of two years and the time of weaning, and beyond, so that he can be Mahram - like suckling in the age of suckling. ’Umm Salamah, the Prophet's wife, informs that all the wives of the Prophet (may Allah's peace and blessings be upon him) refused to let anyone privately enter their houses by such suckling that is given to a person after the age of weaning, for they were commanded to observe Hijab. An exception was ‘Ā’ishah (may Allah be pleased with her), who held the view that such suckling makes marriage unlawful like suckling during babyhood. They swore to ‘Ā’ishah (may Allah be pleased with her) and said: "By Allah, we do not see this except as a dispensation which the Messenger of Allah (may Allah's peace and blessings be upon him) gave to Sālim", the freed slave of Abu Hudhayfah (may Allah be pleased with him), "in particular"; not generally for everyone. Therefore, we will not let anyone enter our houses or see us by such suckling.
The dispensation which the Messenger of Allah (may Allah's peace and blessings be upon him) gave to Sālim in particular is mentioned in a Hadīth narrated by Muslim in his Sahīh Collection, in which ‘Ā’ishah (may Allah be pleased with her) reported: that Sālim, the freed slave of Abu Hudhayfah, was with Abu Hudhayfah and his family in their house. His wife Sahlah the daughter of Suhayl came to the Prophet (may Allah's peace and blessings be upon him) and said: "Sālim has reached the age of manhood and understands what men understand. He enters our house, and I think that Abu Hudhayfah is not comfortable with that." Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to her: "Suckle him and what Abu Hudhayfah feels will go away." She returned and said: "Indeed, I suckled him, and what Abu Hudhayfah felt went away."
It is reported in a Hadīth narrated by Abu Dāwūd that ‘Ā’ishah (may Allah be pleased with her) would ask the daughters of her sisters and brothers to suckle whomever she liked to enter her house - even if he was an adult - five times, and then he would enter her house. However, ’Umm Salamah and the other wives of the Prophet (may Allah's peace and blessings be upon him) refused to let anyone enter their houses by such suckling unless the suckling occurred in the cradle. Hence, the statements and attitudes of other wives of the Prophet (may Allah's peace and blessings be upon him) constituted evidence that the suckling of an adult does not count, has no weight, and does not establish the unlawfulness of marriage; and that true suckling happens in babyhood, and what happened in the story of Sālim is an exceptional peculiarity that was limited to him and does not apply to anyone else. The Prophet (may Allah's peace and blessings be upon him) emphasized that not every suckling makes marriage unlawful. In a Hadīth in the Two Sahīh Collections, he said: "Indeed, suckling is from hunger" i.e., the suckling that counts is the one that occurs at the time when milk is relied upon for food and in the amounts that affect the growth of the baby's body..

1456
Abu Sa‘īd al-Khudri reported: that at the battle of Hunayn, the Messenger of Allah (may Allah's peace and blessings be upon him) sent an army to Awtās. They encountered an enemy, fought, attained victory over them, and took female captives from them. Some of the Companions of the Messenger of Allah (may Allah's peace and blessings be upon them) seemed to have refrained from having intercourse with them, as they had husbands among the polytheists. So, Allah Almighty revealed in this regard: {Also [prohibited are] married women except for female slaves you may own} [Surat an-Nisā': 24], i.e., they are lawful for you when their waiting periods come to an end..

Commentary : The Shariah regulated the religious rulings regarding times of peace and war. Since war results in captives from the men of the enemy and their women, the Qur’an and the Sunnah clarified the rulings concerning them. It prohibited copulation with pregnant and married female captives until they gave birth or until non-pregnant captives were verified to be non-pregnant by having menses.
In this Hadīth, Abu Sa‘īd al-Khudri (may Allah be pleased with him) informs that during the battle of Hunayn - which took place in the eighth Hijri year, after the Conquest of Makkah, between the Muslims and the people of Tā’if among the two tribes of Hawāzin and Thaqīf, in a valley called Hunayn, which is situated between Makkah and Tā’if; as the disbelievers had gone out with their property, women, and children; and after Hawāzin and Thaqīf were defeated and Allah granted victory to His Prophet and the Muslims, the fleeing disbelievers withdrew to the valley of Awtās, which is close to Hunayn - the Prophet (may Allah's peace and blessings be upon him) sent an army to them, and they encountered an enemy from the disbelievers, whom they fought, overcame, and defeated. Among their spoils were captives from the polytheist women. Some of the Prophet's Companions refrained - out of fear of committing a sin - from having intercourse with them because they were married women, and a married woman is not lawful for anyone other than her husband. So, they thought that their marriage to their husbands was not severed. Therefore, Allah Almighty revealed verses demonstrating the ruling on copulation with those they refrained from: {Also [prohibited are] married women except for female slaves you may own.} [Surat an-Nisā’: 24] i.e., prohibited for you is marrying married women, except for the women you possess by taking them into captivity, as their marriage to their disbelieving husbands is dissolved. They become lawful for you after their wombs are verified to be empty of the semen of the disbelieving husbands, either by childbirth, in case the woman is pregnant, or by one menstrual period, if she is not pregnant.
The Hadīth indicates that the marriage of polytheists is dissolved if their wives are taken captive, as they go into the ownership of their captors.
It shows how a person should pause, search, and ask about any matter when he is not certain of the reason behind it and its ruling. This is the attitude of anyone who fears Allah Almighty..

1460
‘Abdul-Malik ibn Abi Bakr ibn ‘Abdur-Rahmān reported: that when the Messenger of Allah (may Allah's peace and blessings be upon him) married ’Umm Salamah and she stayed with him and it was the morning, he said to her: "You are not humbled in the estimation of your husband. If you wish, I will stay with you for seven nights; and if you wish, I will stay with you for three nights, and then visit the others in turn." She said: "Stay for three nights.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was both fair and merciful in dealing with his wives. In this Hadīth, the Tābi‘i ‘Abdul-Malik ibn Abi Bakr ibn ‘Abdur-Rahmān relates that when the Prophet (may Allah's peace and blessings be upon him) married' Umm Salamah Hind bint Abi' Umayyah (may Allah be pleased with her) after her husband Abu Salamah (may Allah be pleased with him) had died, he stayed in her house for three nights, which was his Sunnah in case the woman was previously married; then when he wanted to leave her house and go to the others, he noticed that she considered the three nights to be little. So, he said to her: "You are not humbled in the estimation of your husband" i.e., you will not be underestimated and your right will not be lost at all. Then the Prophet (may Allah's peace and blessings be upon him) gave her the choice, saying: If you wish, I will stay with you for seven nights" - and stay with other wives of mine for the same period - "and if you wish, I will stay with you for three nights, and then visit the others in turn." i.e., if you are content with these three nights, I will go to my wives in turn, one night at a time, till I come back to you. She said: "Stay for three nights" i.e., I am content with the three nights, to avoid his long absence from her..

1460
‘Abdul-Malik ibn Abi Bakr ibn ‘Abdur-Rahmān reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) married Umm Salamah, he entered upon her, and when he wanted to leave, she took hold of his garment. The Messenger of Allah (may Allah's peace and blessings be upon him) said: If you wish, I can stay longer with you and count it for you; a virgin is entitled to seven, whereas a previously married woman is entitled to three..

Commentary : The Prophet (may Allah's peace and blessings be upon him) set the greatest example in fulfilling justice between his wives and putting the family relations in order in case of polygamy.
In this Hadīth, the Tābi‘i Abu Bakr ibn ‘Abdur-Rahmān (may Allah be pleased with him) reports that when the Messenger of Allah (may Allah's peace and blessings be upon him) married ’Umm Salamah Hind bint Abi ’Umayyah (may Allah be pleased with her) after the death of her husband, Abu Salamah (may Allah be pleased with him), he entered upon her and consummated the marriage with her. After spending three days with her, he wanted to leave her house for the house of another one of his wives; however, she took hold of his garment so he would stay with her. He (may Allah's peace and blessings be upon him) clarified to ’Umm Salamah (may Allah be pleased with her) what she was entitled to regarding his overnight stay with her, saying: "If you wish" to have more than three days "I can stay longer with you and count it for you," i.e., calculate for you the total time of my stay with you because of this extra time. In other words: I extend my stay and the rest of my wives become entitled to the same number of days. Then, he informed her that a virgin wife - who had not been previously married - was entitled to seven nights than his other wives if he had sexual intercourse with her; whereas the Thayyib - who had been previously married - was entitled to three days.
In another Hadīth narrated by Muslim, when the Prophet (may Allah's peace and blessings be upon him) married ’Umm Salamah and she stayed with him (during the night), he said to her: "Indeed, you are not inferior in the sight of your family," i.e., you will not be underestimated, and none of your right will be lost; rather, you will take it in full. He then gave her the choice to stay for three days with her without having to make up for them or to stay for seven days with her and make it up for the rest of his wives. The three have the privilege of not having to make up for them, while the seven have the privilege of being successive and fulfilling perfect intimacy. ' Umm Salamah said: "Stay three," so she chose the three because they were not to be made up for, and he would, thus, return to her sooner since he would spend the night with them in turn then come to her. However, if she had chosen seven, he would not return to her except after making it up (days) for his other wives, and he would, thus, be far from her for a long time.
The virgin is exclusively granted seven days given her shyness, which requires extra time, patience, sensibleness, and gentleness, besides the fact that one feels inclined to stay longer with her so that he can stay with her for up to seven days in a row. On the other hand, the previously married woman had already experienced marriage, and her need for intimacy is lesser, besides the fact that one is less attached to her than to the virgin. However, given that she is not familiar yet with the company, she is honored by extending the stay, which is three. After that, he has to start dividing his time, whether he has one, two, or three wives before her.
The Hadīth indicates the recommendation of showing kindness to one's family, children, and others..

1462
Anas reported: The Prophet (may Allah's peace and blessings be upon him) had nine wives. Giving them an equal share of his time meant he would not return to the first woman except on the ninth day. So, they used to gather every night at the house of the one to whom he would come. He was at 'Ā’ishah's house. When Zaynab came, he stretched his hand towards her, thereupon, she said: This is Zaynab. So, the Prophet (may Allah's peace and blessings be upon him) withdrew his hand. There was an altercation between the two until their voices became loud. Iqāmah (second call for prayer) was pronounced for prayer and it happened that Abu Bakr was passing by and he heard their voices. He said: O Messenger of Allah, come for prayer and throw dust in their mouths. So, the Prophet (may Allah's peace and blessings be upon him) went out and ‘Ā’ishah said: Now the Prophet (may Allah's peace and blessings be upon him) will finish his prayer, and Abu Bakr will come and do such-and-such to me. When the Prophet (may Allah's peace and blessings be upon him) finished his prayer, Abu Bakr came to her and spoke to her in harsh words and said: Is this how you behave?!.

Commentary : The Companions (may Allah be pleased with them) were keen on reporting all the Prophet's acts, even what used to happen inside the house of his everyday life affairs. The purpose was to know how the Prophet (may Allah's peace and blessings be upon him) used to deal with various situations in life to follow his example.
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) had nine wives. When giving each wife her share and turn on her day and night, he would not return to the wife who took the first turn in his overnight stay except after nine nights, given that he used to stay a day and a night with each of them. It was the habit of the Prophet's wives to gather every night at the house of the one with whom the Prophet (may Allah's peace and blessings be upon him) would stay to enjoy his company and be close to him, then, each would go to her room.
One time, the Prophet (may Allah's peace and blessings be upon him) was at ‘Ā’ishah's house, on her day and night, and his wives gathered there as usual. When his wife Zaynab bint Jahsh (may Allah be pleased with her) came, the Prophet (may Allah's peace and blessings be upon him) stretched his hand to her by way of fondling. It is said: The Prophet (may Allah's peace and blessings be upon him) thought it was ‘Ā’ishah because it was night and it was her night and turn. So, ‘Ā’ishah said: "This" towards whom you stretched your hand is "Zaynab", as if ‘Ā’ishah (may Allah be pleased with her) criticized the Prophet (may Allah's peace and blessings be upon him) for fondling someone other than her since it was her night and her turn in her share of the Prophet (may Allah's peace and blessings be upon him). So, the Prophet (may Allah's peace and blessings be upon him) did not stretch his hand towards Zaynab (may Allah be pleased with her) and stopped. Thereupon, Zaynab and 'Ā’ishah (may Allah be pleased with them) altercated, disagreed, and argued due to jealousy "until their voices became loud," i.e., they were making immense noise.
Meanwhile, the time for prayer was due, and the Iqāmah was pronounced, and Abu Bakr (may Allah be pleased with him) passed by while they were in such a state of arguing noisily and loudly. So, he heard the voice of ‘Ā’ishah and Zaynab disputing. Abu Bakr (may Allah be pleased with him) said: "O Messenger of Allah, come out for prayer" and throw dust in their mouths, which is an indirect reference to rebuking and putting an end to their dispute and loud voices. "Hathyah": the amount that fills both hands.
So, the Prophet (may Allah's peace and blessings be upon him) went out and ‘Ā’ishah (may Allah be pleased with her) said to those who were with her, after the Prophet (may Allah's peace and blessings be upon him) had left with Abu Bakr (may Allah be pleased with him): "Now the Prophet (may Allah's peace and blessings be upon him) will finish his prayer, and Abu Bakr will come and do such-and-such to me," i.e. when Abu Bakr finishes his prayer with the Prophet (may Allah's peace and blessings be upon him), he will come to me and rebuke and scold me severely for what I did, as a father would typically discipline his daughter.
‘Ā’ishah's fears came true, as when the Prophet (may Allah's peace and blessings be upon him) finished his prayer, Abu Bakr (may Allah be pleased with him) went to her, blamed her, rebuked her, and scolded her severely for raising her voice in the presence of the Messenger of Allah (may Allah's peace and blessings be upon him). Abu Bakr said to ‘Ā’ishah: "Is this how you behave?!" He was blaming her for her dispute with Zaynab in the Prophet's presence.
The Hadīth clarifies the Prophet's fulfillment of justice between his wives and his kindness and courteousness with them.
It signifies how a husband should give each of his wives an equal share of his time.
It also highlights the virtue of Abu Bakr (may Allah be pleased with him) for showing compassion towards the Prophet (may Allah's peace and blessings be upon him).
Moreover, it shows that the less qualified person could call the attention of the more qualified one to what is good for him..

1463
‘Ā’ishah reported: I never saw a woman I would like to be in whose Mislākh (skin) more than Sawdah bint Zam‘ah. She was a woman characterized by sharpness. As she became old, she gave her day with the Messenger of Allah (may Allah's peace and blessings be upon him) to ‘Ā’ishah. She said: "O Messenger of Allah, I have granted my day with you to ‘Ā’ishah." So, the Messenger of Allah (may Allah's peace and blessings be upon him) allocated two days to ‘Ā’ishah; her own day and that of Sawdah..

Commentary : The Mother of the Believers Sawdah bint Zam‘ah, wife of the Prophet (may Allah's peace and blessings be upon him) was one of the ascetic and devout worshippers. The Prophet's wives acknowledged each other's merits and were quite aware of what distinguished each one of them from the others.
In this Hadīth, ‘Ā’ishah (may Allah be pleased with her) reports that she never wished or liked to be like any of the Prophet's wives or in her place except for Sawdah bint Zam‘ah, as she wished and loved to be like her in worship and obedience, and in her manner and conduct. "Mislākh": skin, and it means: that I become her in terms of the qualities that she admired about her. Her saying: "She was a woman characterized by sharpness" is a way of describing Sawdah, not criticizing her. She meant by that to highlight her strength and solidity in challenging situations. When Sawdah grew old, she granted her day with the Messenger of Allah (may Allah's peace and blessings be upon him) to ‘Ā’ishah. Sawdah (may Allah be pleased with her) did this out of her sagacity, as she gave her day to the woman who loved the Prophet (may Allah's peace and blessings be upon him) most. So, ‘Ā’ishah (may Allah be pleased with her) had two days with the Messenger of Allah (may Allah's peace and blessings be upon him): her day and Sawdah's day. This does not mean that they were two days in a row; rather, what is meant is clarifying the number of ‘Ā’ishah's days with the Messenger of Allah (may Allah's peace and blessings be upon him) in each of his rounds with his wives (may Allah be pleased with them).
The Hadīth points out that Ghibtah (envy free from malice) is in goodness, and it means one's wish to be like another in his praiseworthy qualities.
It also clarifies how the Prophet's wives loved him and sought to please him, and it guides the wives to seek to please her husband by doing what he likes..

1467
Abdullah ibn ‘Amr reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "This world is an enjoyment, and the best of its enjoyments is a righteous woman.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) guided men and youth to choose the righteous woman for marriage because she is one of the greatest blessings bestowed upon man in this world.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) reports that "the world is a Matā‘," and Matā‘ is what one benefits from and enjoys, and the best worldly enjoyment for man is the religious wife, who gladdens him by looking at her and by her obedience. She is chaste, guarding herself in his absence, and she is honest, protecting his wealth. This is the essence of the righteous woman; she is righteous in her religion and herself and a reformer of her husband's conditions.
Here, he mentioned the woman in specific terms, and qualified her with righteousness to make it known that she is deemed the evilest worldly enjoyment if she does not have such a characteristic. This is because if righteousness does not prevent her from evil, she becomes evil itself. In this case, she does not push her husband or urge him except towards evil, and the least she can do is to make him crave this world until he puts himself into destruction therein..

1468
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: Whoever believes in Allah and the Last Day, if he witnesses something, let him speak good or remain silent. And take care of women, for the woman was created from a rib and the most crooked part of the rib is its top. If you attempt to straighten it, you will break it; and if you leave it, it will remain crooked. So, take good care of women..

Commentary : The Prophet (may Allah's peace and blessings be upon him) advises us to adopt manners and morals that enhance familiarity and love between Muslims.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs that "whoever believes in Allah" Who created him perfectly, in terms of belief and acts, by testifying that there is no god but Allah and that Muhammad is the Messenger of Allah, and by adhering to the pillars of faith and its characteristics as a whole including words and deeds;
and believes in "the Last Day," which is the Day of Judgment to which he will return and where he will receive recompense for his deeds, and here, belief in Allah and the Last Day were mentioned in particular, among all other things that one should believe in; in reference to the beginning and the end of all things, i.e., if he believes in Allah Who created him and that He will recompense him on the Day of Judgment for his good and evil deeds, then, let him speak good or remain silent. This wording is meant to encourage and promote adherence to the command or the prohibition mentioned in the Hadīth. "If he witnesses something" in general, whether between two, a group, or the like, and there is a need for him to speak about it, then let him consider it carefully; if there is goodness in his words, then he should speak, or else he should keep silent.
The Prophet (may Allah's peace and blessings be upon him) used to advise men to treat their wives kindly in compliance with the commands of Islam. Given the fact that women are originally created with crookedness, the Prophet (may Allah's peace and blessings be upon him) drew attention to that saying: "Take care of women" with the following addition in Al-Bukhāri version: "good care", i.e., advise each other to treat them kindly. "For the woman was created from a rib," which is one of the chest bones. In other words, there is crookedness in their original creation. "And the most crooked part of the rib is its top", this description is meant as an exaggeration in describing such crookedness and to emphasize the probability of breaking because the difficulty of straightening the top is apparent. It is said: Perhaps this is meant to refer to the woman's upper part that has her head and tongue, from where the crookedness springs. It is also said: That the form of "A‘waj" (crooked) here is meant as a description not to indicate preference, as colors and defects do not have forms indicating preference. If you try to straighten the rib and make it straight, it will break. Similarly, if you want a woman to be perfectly straight in morals, this will lead to breaking her, which is divorcing her. as mentioned in Muslim's version. "And if you leave it, it will remain crooked" as it was originally created, so it is impossible to straighten it. This is set as an example of the crookedness in women's morals; if sought to be upright, this could lead to divorce. Then, the Prophet (may Allah's peace and blessings be upon him) said: "So, take good care of women," i.e.; there is no way except enduring this crookedness patiently. Hence, this should be tolerated with patience, and women should be treated benevolently and kindly.
Or it could be referring to gentle redress; refraining from exaggeration that leads to breaking and from negligence that leads to persistence in crookedness. To sum up, he should not neglect her crookedness if she exceeds her natural deficiency level by committing sins or abandoning duties; however, what is meant is that he should neglect her crookedness regarding what is permissible.
The Hadīth implies guidance to maintaining one's tongue and protecting it from idle talk.
It also sheds light on the importance of appeasement in attracting souls and winning hearts.
Moreover, it shows how women could be handled through pardon and patience with their crookedness..

1469
Abu Hurayrah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Let not a believing man hate a believing woman. If he dislikes one of her characteristics, he will be pleased with another - Or he said: another one.".

Commentary : Faith calls to noble morals. Thus, no believing man or woman is free from good manners, as faith requires the existence of praiseworthy qualities in them.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "Let not a believing man Yafrak a believing woman," and "fark" means hatred and dislike. The "believing man" and the "believing woman" here refer to the husband and wife. It was said: This is a form of negation that denotes prohibition, i.e., she must not be totally hated. It was also said: It is a prohibition, i.e., the husband must not absolutely hate his wife in such a way that leads to oppressing, abandoning, and turning away from her. Then, the Prophet (may Allah's peace and blessings be upon him) explained this by saying that if the husband hates a bad quality in her, he will find another quality that pleases him. She could be rude but at the same time religious, pretty, chaste, or kind to him, or the like. So, he approves of this good quality that suits him and, thus, faces what he dislikes about her with what he likes about her. In this way, what he likes of her good qualities will help him patiently endure what he dislikes of her bad qualities. So, he forgives the bad for the sake of the good and overlooks what he dislikes for the sake of what he likes. And in this way, he will not absolutely hate her to the extent that he breaks up with her.
The Hadīth encourages good treatment and companionship..