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| 2 Hadiths

Hadith
567
It was narrated that Abu Musa said: I and my companions who came with me on the ship were staying at a place called Baqi‘ But-han, and the Prophet (blessings and peace of Allah be upon him) was in Madinah. Some of them would go by turns to attend ‘Isha’ prayer with the Prophet (blessings and peace of Allah be upon him) every night. We went to the Prophet (blessings and peace of Allah be upon him), my companions and I, but he was busy with some of his affairs, so the prayer was delayed until the middle of the night. Then the Prophet (blessings and peace of Allah be upon him) came out and led them in prayer, and when he had finished his prayer, he said to those who were present: “Stay a while; be of good cheer, for by the blessing of Allah to you, none of humankind prays at this hour except you.” Or he said: “No one other than you has prayed at this hour.” I do not know which of the two phrases he used. Abu Musa said: We rejoiced at what we had heard from the Messenger of Allah (blessings and peace of Allah be upon him)..

Commentary : Giving glad tidings to the Muslim to make him happy is one of the deeds that Allah (may He be exalted) loves, because doing that brings joy to the believer’s heart and helps him to be steadfast in adhering to the truth. In this hadith, Abu Musa al-Ash‘ari narrates that he and his companions were among a group who had travelled by ship. They were the “migrants by sea”, as they were called by Ibn Majah. They were migrants who had travelled to Ethiopia, and they were the “people of the ship”, who travelled by sea to reach Ethiopia, then they came back to rejoin the Prophet (blessings and peace of Allah be upon him) after he migrated to Madinah. They returned in 7 AH. As for Abu Musa, he had departed from Yemen to visit the Prophet (blessings and peace of Allah be upon him), but the wind blew him off course and he ended up in Ethiopia, where he remained for seven years, then he came with Ja‘far (may Allah be pleased with him). That was when the letter of the Messenger of Allah (blessings and peace of Allah be upon him) reached the Negus after al-Hudaybiyyah. Those who had migrated to Ethiopia came to Madinah in two ships, and Abu Musa and his companions were on board one of the ships. They came to the Messenger of Allah (blessings and peace of Allah be upon him) soon after the conquest of Khaybar. It was said that there were seventy of them, and they halted in a valley in Madinah that was called Baqi‘ But-han. The word baqi‘ refers to a broad, open space in which there are trees of different types. Every night at the time of ‘Isha’ prayer, a group among the people of the ship would come to the Prophet, taking turns to attend the prayer with him. The word translated here as a group refers to a group consisting of a number between three and ten people. When it was the turn of Abu Musa and his companions to sit with the Prophet (blessings and peace of Allah be upon him), they came to him when he was busy with something. It was said that he (blessings and peace of Allah be upon him) was preparing an army. Concerning the phrase “so the prayer was delayed until the middle of the night”, it was said that what was meant is that it was delayed until halfway through the night, or that it was delayed until it became very dark. What is meant is that ‘Isha’ prayer was delayed from the beginning of its time until the night had become dark. Then the Prophet (blessings and peace of Allah be upon him) came out and lead them in praying ‘Isha’. Then when he had finished his prayer, he said to those who were present and had prayed with him: Do not rush; wait a while. And he said to them: “Be of good cheer,” and rejoice and be happy for news that has to do with you; this is glad tidings for you of an immense reward for your prayer. The glad tidings were that the Prophet (blessings and peace of Allah be upon him) said to them: “By the blessing of Allah to you, none of humankind prays at this hour except you,” or he said: “No one other than you has prayed at this hour.” The meaning is the same in either case: that by Allah’s blessing to you, He has caused you to be the only ones doing this act of worship at this time, to the exclusion of others. The words “I do not know which of the two phrases he used” are those of the narrator, who did not know exactly which of them the Prophet (blessings and peace of Allah be upon him) said. When Abu Musa and those who were with him (may Allah be pleased with them) heard the glad tidings of the Messenger of Allah (blessings and peace of Allah be upon him) to them, they went back to the place where they were staying, rejoicing at these glad tidings. The reason for their joy was that they knew that they had been singled out to do this act of worship, which was an immense blessing that would bring great reward, in addition to the fact that they had stood in prayer behind the Messenger of Allah (blessings and peace of Allah be upon him) who had come out and led them in prayer, despite the fact that he was preoccupied with preparing the army. Hence they rejoiced at that, and their joy increased with the glad tidings of this immense blessing.
This hadith indicates that it is permissible to talk after ‘Isha’.
It also indicates that it is permissible to delay ‘Isha’ if it is known that the people have the energy to wait, so that they may attain the virtue of waiting, because the one who is waiting for the prayer is in a state of prayer.
It also indicates that one may give glad tidings that will make a person happy, and highlights the fact that this comes under the heading of bringing joy to the believer’s heart..

569
It was narrated from ‘Urwah that ‘A’ishah said: The Messenger of Allah (blessings and peace of Allah be upon him) delayed ‘Isha’ until it was very dark, until ‘Umar called out: Let us pray! The women and children have gone to sleep. [The Prophet (blessings and peace of Allah be upon him)] came out and said: “No one on earth is waiting for it except you.” He said: No prayer was offered at that time except in Madinah, and they used to pray between the disappearance of the dusk and the end of the first third of the night..

Commentary : Giving glad tidings to the Muslim to make him happy is one of the deeds that Allah (may He be exalted) loves, because doing that brings joy to the believer’s heart and helps him to be steadfast in adhering to the truth. In this hadith, ‘A’ishah (may Allah be pleased with her) narrates that the Messenger of Allah (blessings and peace of Allah be upon him) delayed ‘Isha’ until it became dark. One night, he delayed praying it until ‘Umar ibn al-Khattab (may Allah be pleased with him) called out: Let us pray, for the women and children who are in the mosque have fallen asleep. The Prophet (blessings and peace of Allah be upon him) came out, and Muslim added in his narration of this hadith: Ibn Shihab said: I was told that the Messenger of Allah (blessings and peace of Allah be upon him) said: “It is not appropriate for you to urge the Messenger of Allah (blessings and peace of Allah be upon him) to come and pray.” That was when ‘Umar called out.
When the Prophet (blessings and peace of Allah be upon him) came out to them, he told them that no one else on earth was waiting for this prayer except them. This was glad tidings to them of immense reward, and that by the blessing of Allah to them, they were the only ones who were doing this act of worship at that time, to the exclusion of all others.
Then ‘A’ishah (may Allah be pleased with her) – or al-Zuhri or ‘Urwah, who were among the narrators of the hadith – said: No prayer was offered at that time except in Madinah, because those of the weak and oppressed who were in Makkah used to pray in secret, and Islam had not yet entered any place at that time except Makkah and Madinah. But prayer was offered in Madinah in places other than the Mosque of the Prophet (blessings and peace of Allah be upon him), such as the Mosque of Quba’ and other mosques belonging to the tribes of the Ansar. According to a report of which the soundness is agreed upon, ‘A’ishah (may Allah be pleased with her) said: That was before Islam spread widely among the people. The Prophet (blessings and peace of Allah be upon him) and his companions used to pray ‘Isha’ between the time when the red afterglow disappeared, which is the beginning of the time for ‘Isha’, when darkness begins, and its time would last until one third of the night had passed. It was said that this highlights the chosen time for praying ‘Isha’, because the context gives the impression that the Prophet (blessings and peace of Allah be upon him) persisted in offering this prayer at that time. This hadith is narrated by an-Nasa’i in a form that indicates a command, as it says: “Pray it between the time when the red afterglow disappears until one third of the night has passed.” There is no contradiction between this and the hadith of Anas which says that [the Prophet (blessings and peace of Allah be upon him)] delayed the (‘Isha’) prayer until halfway through the night, because the hadith of ‘A’ishah may be understood as referring to what the Prophet (blessings and peace of Allah be upon him) usually did.
This hadith indicates that one may remind the imam about the prayer.
It also highlights the fact that the Muslim ummah has been given precedence over other nations.
It indicates that it is permissible to delay ‘Isha’ if it is known that the people have the energy to wait for it, so that they may attain the virtue of waiting, for the one who is waiting for the prayer is in a state of prayer..

570
It was narrated from ‘Abdullah ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) was distracted from (‘Isha’ prayer) one night, so he delayed it until we fell asleep in the mosque, then we woke up, then we fell asleep, then we woke up again. Then the Prophet (blessings and peace of Allah be upon him) came out to us, then he said: “No one on earth is waiting for the prayer except you.” Ibn ‘Umar did not mind whether he brought it forward or delayed it, if he did not fear that he would be overcome by sleep and delay it beyond its time, and he used to nap before it.
Ibn Jurayj said: I said something to ‘Ata’ and he said: I heard Ibn ‘Abbas say: The Messenger of Allah (blessings and peace of Allah be upon him) delayed praying ‘Isha’ one night until the people fell asleep, then woke up, then fell asleep, then woke up. Then ‘Umar ibn al-Khattab stood up and said: Let us pray! ‘Ata’ said: Ibn ‘Abbas said: Then the Prophet of Allah (blessings and peace of Allah be upon him) came out, and it is as if I can see him now, his head dripping with water, putting his hand on his head, and he said: “Were it not that it would be too difficult for my ummah, I would have instructed them to pray it at this time.” I wanted him [‘Ata’] to verify how the Prophet (blessings and peace of Allah be upon him) put his hand on his head, as Ibn ‘Abbas had told him, so he held his fingers somewhat apart, then he placed his fingertips on the side of his head, then he brought his fingers together and passed them like that on his head, until his thumb touched the edge of his ear, which was next to his face on his temple, moving towards his beard, moving his fingers not too slow and not too fast, rather it was just like this. And he said: “Were it not that it would be too difficult for my ummah, I would have instructed them to pray at this time.”.

Commentary : Allah has ordained specific times for the obligatory prayers during which they must be done, as He (may He be exalted) says: {Indeed, prayer has been decreed upon the believers a decree of specified times} [an-Nisa’ 4:103].. By His mercy towards His slaves, Allah has allocated plenty of time (for each prayer), out of consideration for their circumstances and situations. But there are times at which it is better to offer the prayer than at other times, as in the case of the time for ‘Isha’ prayer.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) was distracted from praying ‘Isha’ prayer one night, so he delayed it until the Sahabah fell asleep in the mosque. They slept sitting firmly on their buttocks, or lying down, but they did not sleep deeply, as they were still aware of the time and place, and what was happening around them. Then they woke up, then they fell asleep, then they woke up from a light sleep like drowsiness. This is indicative of the extent to which the Prophet (blessings and peace of Allah be upon him) delayed the prayer. Then the Prophet (blessings and peace of Allah be upon him) came out of his apartment, and praised them and commanded them, saying: “No one on earth is waiting for the prayer except you.” According to a report narrated by al-Bukhari: “No prayer was offered at that time except in Madinah,” because those of the weak and oppressed who were in Makkah used to pray in secret, and Islam had not yet entered any place at that time except Makkah and Madinah. According to a report narrated by Muslim, ‘A’ishah (may Allah be pleased with her) said: That was before Islam spread widely among the people.
Ibn ‘Umar (may Allah be pleased with him) did not mind if ‘Isha’ prayer was brought forward or delayed, because he was not afraid that he would be overwhelmed by sleep and delay it beyond its time, and he used to nap before praying ‘Isha’.
This hadith indicates that it is permissible to sleep before ‘Isha’ for one who is overwhelmed by sleep, and for one who has something that he needs to do.
It also indicates that it is permissible to delay ‘Isha’ prayer and highlights the virtue of doing that.
Then the Tabi‘i ‘Ata’ ibn Abi Rabah narrates from Ibn ‘Abbas (may Allah be pleased with him) that the Messenger of Allah delayed ‘Isha’ prayer from the beginning of its time until it got very dark and almost one third of the night had passed, when those who were in the mosque had fallen asleep, then woken up, then fallen asleep, then woken up, which indicates how long the Prophet (blessings and peace of Allah be upon him) delayed it. Then ‘Umar ibn al-Khattab (may Allah be pleased with him) stood up to alert the Prophet (blessings and peace of Allah be upon him) and call him to come and pray, as he said: Let us pray, O Messenger of Allah! So the Prophet of Allah (blessings and peace of Allah be upon him) came out with his head dripping with water, which indicates that he had washed himself. This indicates that he had deliberately delayed the prayer, and he came out putting his hand on his head, in the manner described by Ibn ‘Abbas (may Allah be pleased with him): he (blessings and peace of Allah be upon him) held his fingers apart, then he put his fingertips on the side of his head, then he brought his fingers together and began moving them like that on his head, until his thumb touched the edge of his ear, near the face, on the temple, moving towards the beard, and he moved his fingers on the side of his head at a moderate pace, not too slow and not too fast. Then the Prophet (blessings and peace of Allah be upon him) said: Were it not that it would be too difficult for my ummah, I would have instructed them to pray at this late time, because of the virtue that there is in that. Based on that, then if someone has the energy to delay the prayer, and will not be overcome by sleep, and it will not be too difficult for any of those who are praying behind him, delaying is better in his case.
This hadith indicates that it is permissible to sleep before ‘Isha’ for one who is overwhelmed by sleep, and for one who has something that he needs to do.
It also indicates that it is permissible to delay ‘Isha’ prayer and highlights the virtue of doing that..

574
It was narrated from Abu Musa that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever offer the prayers at the two cool times will enter Paradise.”.

Commentary : In His Wisdom, Allah (may He be glorified in exalted) has given precedence to some acts of worship over others, because of the unique features that they have, and He has made that a means of gaining admittance to Paradise. Among these deeds is what the Prophet (blessings and peace of Allah be upon him) mentions in this hadith of the virtue of the prayers offered at the two cool times, namely Fajr and ‘Asr. He called them by this name because they occur at times when it is cooler and the weather is more mild, as the air becomes more moist and cool. At the time of ‘Asr, the heat of the day is reduced and it is the beginning of the time of moderate temperatures. The Prophet (blessings and peace of Allah be upon him) stated that the one who offers these two prayers properly will enter Paradise.
Fajr and ‘Asr are singled out for mention because Fajr comes at a time when people are enjoying sleep, and ‘Asr comes at a time when a person is busy with his work. So the one who regularly offers these two prayers on time will be more likely to regularly offer the other prayers on time too. And it was said that these two prayers were singled out for mention and their importance was emphasized because they are the times when the angels of the night and the angels of the day meet, as the angels take turns to come and ascend to heaven, where they inform Allah of people’s situation, although He knows best about them. Therefore it is more appropriate that one should be in a state of worship at these two times, in order to attain paradise. Allah (may He be exalted) says, confirming that: {and exalt [Allah] with praise of your Lord before the rising of the sun and before its setting} [Qaf 50:39].
This hadith highlights the virtue of regularly offering the prayers of Fajr and ‘Asr on time.
It also highlights the great reward for doing acts of worship at times when one may be busy or unaware..

576
It was narrated from Anas ibn Malik that the Prophet (blessings and peace of Allah be upon him) and Zayd ibn Thabit ate suhur, then when they had finished their suhur, the Prophet of Allah (blessings and peace of Allah be upon him) got up to pray, and he prayed. We said to Anas: How long was there between their finishing their suhur and their starting to pray? He said: As long as it takes a man to recite fifty verses..

Commentary : The Sahabah (may Allah be pleased with them) were the keenest of people to follow in the footsteps of the Messenger of Allah (blessings and peace of Allah be upon him) in all his affairs. Hence they were keen to find out about the details of his actions, so that they could emulate his Sunnah. In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) ate suhur with Zayd ibn Thabit (may Allah be pleased with him). The word suhur refers to eating food before the time for Fajr begins, for one who intends to fast. After they had finished eating suhur, the Prophet (blessings and peace of Allah be upon him) got up to pray Fajr. Those who were present asked Anas ibn Malik (may Allah be pleased with him) how long there was between the Messenger of Allah (blessings and peace of Allah be upon him) finishing suhur and his praying Fajr. He replied that it was as long as it takes a man to recite fifty verses at a regular speed of recitation.
This hadith highlights the Prophet’s kind treatment of his companions, as he used to eat with them.
It indicates that suhur may be delayed until just before Fajr.
It indicates that it is permissible to eat suhur together.
It indicates that their time was spent in worship.
It explains the beginning of the time for Fajr, which is when dawn breaks, because that is the time when it becomes prohibited to eat and drink for one who is fasting.
It indicates that one may estimate time by how long it takes to recite a number of verses or to do physical actions. The Arabs used to estimate time in terms of physical actions, so they would say: as long as it takes to milk a sheep, and the like..

577
It was narrated that Sahl ibn Sa‘d said: I used to eat suhur with my family, then I would rush to catch up with Fajr prayer with the Messenger of Allah (blessings and peace of Allah be upon him)..

Commentary : Delaying suhur and hastening to pray Fajr was the practice of the Messenger of Allah (blessings and peace of Allah be upon him), and this was the practice of his companions (may Allah be pleased with them all). In this hadith, Sahl ibn Sa‘d (may Allah be pleased with him) narrates that he used to eat suhur with his family, who belonged to the tribe of Banu Sa‘idah; their homes were located north of the Prophet’s Mosque, close to it.
The word suhur refers to eating food before the time for Fajr begins, for one who intends to fast. Then Sahl (may Allah be pleased with him) narrates that after eating suhur, he would rush to go to the mosque, in order to catch up with Fajr prayer with the Prophet (blessings and peace of Allah be upon him), in his mosque. What is intended here is to highlight the fact that Sahl would delay his suhur and that the Prophet (blessings and peace of Allah be upon him) would hasten to pray Fajr and that he would pray Fajr straight after dawn broke, because Sahl ibn Sa‘d (may Allah be pleased with him) could only catch up with Fajr prayer in the Prophet’s Mosque if he went quickly after suhur, even though he lived in the vicinity of the mosque and close to it..

579
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever catches up with one rak‘ah of Fajr before the sun rises has caught up with Fajr, and whoever catches up with one rak‘ah of ‘Asr before the sun sets has caught up with ‘Asr.”.

Commentary : Prayer is an act of worship that is limited to the way it is prescribed in the religious texts. The Prophet (blessings and peace of Allah be upon him) defined its times, and explained the beginning and end of each time, and how one may catch up with the prayer before its time ends.
This hadith highlights one way in which Islamic teachings make it easy to catch up with the time for the prayer, as the Prophet (blessings and peace of Allah be upon him) explained that the one who catches up with one rak‘ah of Fajr prayer before the sun rises – meaning that the worshipper starts to pray before the sun rises and catches up with one rak‘ah of it, then the sun rises – is regarded as having offered the entire prayer on time. Similarly, the one who catches up with one rak‘ah of ‘Asr prayer before the sun sets – meaning that the worshipper starts to pray before the sun sets and completes the other three rak‘ahs as the sun is setting – is regarded as having offered the prayer on time, and he is not to be regarded as having prayed too late. Thus he will attain the virtue and reward of having offered this prayer.
What is meant by “rak‘ah” here is one complete rak‘ah, with its ruku‘ (bowing) and sujud (prostration). The prayer may be called ruku‘ (bowing), just as it may also be called sujud (prostration). And it was said that what is meant by “rak‘ah” in the phrase “Whoever catches up with one rak‘ah of Fajr” is bowing in the real sense, not an entire rak‘ah. If catching up with the prayer has to do with the ruling on the prayer, it is the same whether one catches up with a complete rak‘ah or less than that. It is sufficient to catch up with the opening takbir (takbirat al-ihram) [before the time for the prayer ends], because this is the issue of catching up with the prayer (and avoiding falling into sin by missing the prayer), therefore catching up with the rak‘ah is the same as catching up with the takbirat al-ihram.
This applies to one who has a legitimate excuse for not having offered the obligatory prayer at the beginning of its time. He may pray at the end of that time, and catch up with the prayer before sunrise and before sunset; otherwise, the best of deeds is offering prayer on time.
It was said that what is meant in this hadith is that if a person is among those who are accountable and required to pray, and is able to catch up with as much as one rak‘ah of the prayer before the sun rises, then he is regarded as having caught up with it and fulfilled the obligation of praying Fajr. This applies only to those with legitimate excuses; if a menstruating woman becomes pure (and rushes to do ghusl), or an insane person recovers his sanity, or a Christian becomes Muslim, or a boy reaches puberty, if any of these people catches up with one rak‘ah then he or she has fulfilled the obligation of praying.
This hadith indicates that if someone prays one rak‘ah of Fajr, then the sun rises before he completes his prayer, he has caught up with the time of the prayer and his prayer is valid. A similar ruling applies in the case of ‘Asr..

584
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) forbade two types of transaction, two ways of dressing and two prayers: he forbade praying after Fajr until the sun has risen and after ‘Asr until the sun has set; wrapping oneself up entirely in one’s garment with no room for the arms to emerge (ishtimal al-samma’), and wrapping oneself up in a single garment with the legs drawn up to the belly (ihtiba’), exposing the private parts to the sky; and munabadhah and mulamasah transactions..

Commentary : Adhering to the teachings of the Prophet (blessings and peace of Allah be upon him) with regard to commands and prohibitions, buying and selling, and all acts of worship and dealings with others is the way to attain goodness and salvation in this world and the hereafter.
This hadith highlights some of the prohibitions, as Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (blessings and peace of Allah be upon him) forbade two types of transactions, which he referred to in the hadith. The first is munabadhah, from the root nabdh (throwing). This refers to the throwing of the item making the sale binding; thus if the vendor throws a garment or something else to the purchaser, the latter is obliged to buy it. He also forbade mulamasah, from the root lams (touching). This refers to the vendor selling something to the purchaser on the basis that if he touches it, the sale becomes binding. Both of these are sales transactions that are prohibited, because of what they involve of cheating.
The Messenger of Allah (blessings and peace of Allah be upon him) forbade two ways of dressing, which he referred to in the hadith. The first is ishtimal as-samma’, which refers to a person wrapping his entire body in a single garment, which does not allow him to raise his arms, so he is unable to bring his arms out except from below. It is so called because there is no room to move, so it is described as being like a solid [samma’] rock; it is also an imitation of the Jews who used to dress in this manner, and the Prophet (blessings and peace of Allah be upon him) forbade imitating them. He also forbade ihtiba’, which refers to a person sitting on his buttocks, holding his legs upright, and bringing his legs close up to his belly with his garment, wrapping the garment around his back to keep the back, belly and legs together, then wrapping his garment tightly around himself in this manner, or wrapping his arms around his legs. That is prohibited because if he only has one garment, he may move or shift, thus uncovering his ‘awrah, as referred to in the words “exposing his private parts to the sky.” It was said that the type of ihtiba’ that is forbidden is sitting in this manner for a man who only has one garment; as for the one who does that whilst covering his ‘awrah properly with his garment, there is nothing wrong with that.
The Prophet (blessings and peace of Allah be upon him) forbade two prayers, which are mentioned in the hadith: he (blessings and peace of Allah be upon him) forbade praying after Fajr prayer until the sun has risen, meaning that it is not allowed to pray at this time, which begins when the edge of the sun’s disk first appears at sunrise, until its disk has fully risen above the horizon. “And after ‘Asr prayer, until the sun has set.” This is the second time when it is forbidden to pray. That is after praying ‘Asr at the beginning of its time, and is even more forbidden when the sun begins to set, until the disk of the sun has completely disappeared. What is meant by this prohibition in general is the time of sunrise and the time of sunset, and what is close to that, because this is the time when those who worshipped the sun used to pray, and because it is a time when the Shaytan gets near to the sun so that it is between the two sides of his head. This prohibition applies specifically to supererogatory and voluntary prayers, not the obligatory prayer, as in the case of one who delayed praying ‘Asr until this time; he may pray at the time when prayer is otherwise forbidden.
It was said that the prohibition on praying at this time only refers to the prohibition on delaying the obligatory prayer without any excuse, until it is very close to the time of sunset.
This hadith urges the Muslim to deal properly with others when buying and selling, and to avoid anything that involves cheating or ambiguity that could lead to dispute.
It also urges the Muslim to cover his ‘awrah and to present himself in a good and dignified manner.
And it indicates the times when it is prohibited to pray..

587
It was narrated that Mu‘awiyah said: You offer a prayer which, although we stayed close to the Messenger of Allah (blessings and peace of Allah be upon him), we did not see him offer; rather he forbade it – meaning two rak‘ahs after ‘Asr..

Commentary : The Sahabah (may Allah be pleased with them) were keen to teach those who came after them about acts of worship as they had learned them from the Messenger of Allah (blessings and peace of Allah be upon him).
In this hadith, Mu‘awiyah ibn Abi Sufyan (may Allah be pleased with him) denounces some of the people who used to pray two rak‘ahs after ‘Asr, and he explains that this is a prayer that is contrary to the teachings of the Prophet (blessings and peace of Allah be upon him). Mu‘awiyah told them that he and the Sahabah (may Allah be pleased with them) stayed close to the Prophet (blessings and peace of Allah be upon him) and offered many prayers with him, but they never saw him praying two supererogatory rak‘ahs after ‘Asr as these people did. “and he forbade it” means: he forbade offering supererogatory prayers after ‘Asr. This is a confirmation in word and deed of the Prophet’s prohibition on praying those two rak‘ahs or on offering supererogatory prayers after ‘Asr in general.
In Sahih al-Bukhari it is narrated that ‘A’ishah (may Allah be pleased with her) said with regard to praying two rak‘ahs after ‘Asr: The Prophet (blessings and peace of Allah be upon him) used to pray them, but he did not pray them in the mosque, for fear of burdening his ummah, because he liked to make things easier for them. In order to reconcile between the two reports, it was said that the Prophet (blessings and peace of Allah be upon him) prayed these two rak‘ahs to make up for the sunnah prayer of Zuhr, because he had missed it, then he continued to do that, because when he did a good deed, he would persist in doing it; however, these two rak‘ahs were not regular Sunnah (Sunnah ratibah) prayers. The difference between a regular and a non-regular Sunnah prayer is that the regular prayer is a confirmed Sunnah (Sunnah mu’akkadah) prayer that is connected to the obligatory prayers, whether it is done before or after the obligatory prayer, whereas the non-regular Sunnah prayer is a prayer that the Prophet (blessings and peace of Allah be upon him) did not enjoin or encourage people to do, but the Sahabah (may Allah be pleased with them) narrated it from him in word and deed, as in the case of two rak‘ahs after ‘Asr.
This hadith highlights the virtue of Mu‘awiyah (may Allah be pleased with him) and his keenness to follow the teachings of the Prophet (blessings and peace of Allah be upon him)..

592
It was narrated that ‘A’ishah said: Two rak‘ahs that the Messenger of Allah (blessings and peace of Allah be upon him) never omitted in private or in public: two rak‘ahs before Fajr prayer and two rak‘ahs after ‘Asr..

Commentary : The Prophet (blessings and peace of Allah be upon him) was keen to offer supererogatory prayers, which he did regularly. That includes regularly offering the Sunnah prayers, both regular (ratibah) and non-regular, before and after the obligatory prayers.
In this hadith, ‘A’ishah (may Allah be pleased with her) narrates that the Prophet (blessings and peace of Allah be upon him) regularly offered two Sunnah prayers, which he did not omit “in private or in public.” This is a confirmation that he always did them. What is meant by that which was done in private is that they were prayers that he used to pray in his house, so no one saw him do them except one of his wives. And what is meant by that which was done in public is prayers that he used to offer in the mosque. Then she (may Allah be pleased with her) explained what these two rak‘ahs, or two prayers, were. The first was two Sunnah rak‘ahs of Fajr before the obligatory prayer, between the adhan and iqamah. The Sunnah prayer before Fajr is one of the regular Sunnah prayers. The Prophet (blessings and peace of Allah be upon him) used to urge people to offer these two rak‘ahs because of the virtue and reward that there is in them, and they are better than this world and everything in it. He used to hasten to offer this prayer in an unparalleled manner, and it was the habit of the Prophet (blessings and peace of Allah be upon him) to make them brief, as it says in al-Sahihayn.
The second sunnah prayer is two rak‘ahs after ‘Asr. ‘A’ishah (may Allah be pleased with her) explained how the Prophet (blessings and peace of Allah be upon him) did these two rak‘ahs, as is narrated in Sahih al-Bukhari: The Prophet (blessings and peace of Allah be upon him) used to pray them, but he did not pray them in the mosque, for fear of burdening his ummah.
It is narrated in Sahih al-Bukhari from Mu‘awiyah ibn Abi Sufyan (may Allah be pleased with him) that he said: You offer a prayer which, although we stayed close to the Messenger of Allah (blessings and peace of Allah be upon him), we did not see him offer; rather he forbade it – meaning two rak‘ahs after ‘Asr. In order to reconcile between the two reports, it was said that the Prophet (blessings and peace of Allah be upon him) prayed these two rak‘ahs to make up for the sunnah prayer of Zuhr, because he had missed it, then he continued to do that, because when he did a good deed, he would persist in doing it; however, these two rak‘ahs were not regular Sunnah (Sunnah ratibah) prayers. The difference between a regular and a non-regular Sunnah prayer is that the regular prayer is a confirmed Sunnah (Sunnah mu’akkadah) prayer that is connected to the obligatory prayers, whether it is done before or after the obligatory prayer, whereas the non-regular Sunnah prayer is a prayer that the Prophet (blessings and peace of Allah be upon him) did not enjoin or encourage people to do, but the Sahabah (may Allah be pleased with them) narrated it from him in word and deed, as in the case of two rak‘ahs after ‘Asr..

595
It was narrated that Abu Qatadah said: We travelled by night with the Prophet (blessings and peace of Allah be upon him) one night, and some of the people said: Why don’t we halt at the end of the night, O Messenger of Allah? He said: “I am afraid that you will sleep and miss the prayer.” Bilal said: I will wake you up. So they lay down, and Bilal rested his back against his mount, but he was overtaken by sleep. Then the Prophet (blessings and peace of Allah be upon him) woke up when the sun had already begun to rise above the horizon, and he said: “O Bilal! What about what you said?” He said: I have never been so overwhelmed by the urge to sleep. [The Prophet (blessings and peace of Allah be upon him)] said: “Allah took your souls when He willed, and returned them to you when He willed. O Bilal, get up and call the people to prayer.” Then he did wudu’, and when the sun had fully risen and grown bright, he got up and prayed..

Commentary : Prayer is the greatest practical pillar of Islam after the twin declaration of faith (shahadatayn), and is of specific importance in Islamic teachings. Allah (may He be exalted) has ordained certain times at which prayer is to be offered, and whoever misses that time must make up the prayer, and not neglect it.
In this hadith, Abu Qatadah al-Ansari (may Allah be pleased with him) narrates that the Sahabah (may Allah be pleased with them) were with the Messenger of Allah (blessings and peace of Allah be upon him) on a journey, and they said to him: Why don’t we stop at the end of the night, O Messenger of Allah, so that we can rest? He (blessings and peace of Allah be upon him) said: “I am afraid that you will sleep and miss the prayer” – referring to Fajr prayer. This indicates that he (blessings and peace of Allah be upon him) wanted to keep travelling until the time of Fajr; that was because he was concerned about the prayer and wanted to give it precedence over sleep and rest. Then Bilal suggested to the Prophet (blessings and peace of Allah be upon him): I will wake you up – meaning that he (may Allah be pleased with him) would stay awake until the time for Fajr began, so that he could wake them up. So they lay down and went to sleep, which indicates that the Messenger of Allah (blessings and peace of Allah be upon him) accepted Bilal’s suggestion. Or Bilal said to them: Go and lie down. Bilal rested his back against his mount, then he fell asleep too. The Prophet (blessings and peace of Allah be upon him) woke up when the sun had started to peek over the horizon, which indicates that they had slept until the time for Fajr prayer had ended. The Prophet (blessings and peace of Allah be upon him) rebuked Bilal by saying, “What about what you said?” In other words, what about your promise to wake us up when the time for prayer came? Bilal said: I have never been so overwhelmed by the urge to sleep – meaning that he had never slept before as he did on this occasion. The Prophet (blessings and peace of Allah be upon him) said: “Allah took your souls when He willed, and returned them to you when He willed”; this was a confirmation of the word of Allah (may He be exalted): {Allah takes the souls at the time of their death, and those that do not die [He takes] during their sleep. Then He keeps those for which He has decreed death and releases the others for a specified term} [az-Zumar 39:42]. What is meant is that He takes their souls when they sleep, and returns them when they wake up.
Then the Prophet (blessings and peace of Allah be upon him) instructed Bilal to give the call to prayer, and he did wudu’, then he stood up and led the people in praying Fajr, after the sun had risen and become clear. According to a report narrated by Muslim, the Prophet (blessings and peace of Allah be upon him) did not pray in the place where they had missed the prayer; rather they got on their mounts and rode on for a short distance, then they dismounted. Then the Prophet (blessings and peace of Allah be upon him) did wudu’ and made up the Fajr prayer.
This hadith highlights some of the teachings of the Prophet (blessings and peace of Allah be upon him) in the event of sleeping or missing a prayer.
It also indicates that it is prescribed to give the adhan and pray in congregation in the case of a missed prayer..

596
It was narrated from Jabir ibn ‘Abdillah that ‘Umar ibn al-Khattab came on the day of the Battle of the Trench (al-Khandaq), after the sun had set, and started reviling the disbelievers of Quraysh. He said: O Messenger of Allah, I could not pray ‘Asr until the sun had almost set. The Prophet (blessings and peace of Allah be upon him) said: “By Allah, I did not pray at all.” So we went to (the valley of) But-han and he did wudu’ for prayer, and so did we, then he prayed ‘Asr after the sun had set, then he prayed Maghrib after that..

Commentary : Prayer is the greatest practical pillar of Islam after the twin declaration of faith (shahadatayn), and is of specific importance in Islamic teachings. Allah (may He be exalted) has ordained certain times at which prayer is to be offered, and whoever misses any of the prayers for a legitimate reason must make up the prayer, and not neglect it.
In this hadith, Jabir ibn ‘Abdillah (may Allah be pleased with him) tells us some of what happened on the day of the battle of the Trench (al-Khandaq). This battle took place in 5 AH or, it was said, in 4 AH. The battle is so called because the Prophet (blessings and peace of Allah be upon him) ordered that a trench (khandaq) be dug around Madinah, to fortify the city against the confederates (al-ahzab) of disbelief who had gathered with the aim of eradicating the Muslims. The Muslims, both Muhajirin and Ansar, worked together to dig the trench. The polytheists had distracted the Prophet (blessings and peace of Allah be upon him) and his companions from some of the prayers, then ‘Umar ibn al-Khattab (may Allah be pleased with him) came to the Prophet (blessings and peace of Allah be upon him) after the sun had set, reviling the disbelievers of Quraysh because of the fighting. He reviled the polytheists because they were the cause of his having delayed ‘Asr prayer until the sun was about to set, which is the time when one may pray ‘Asr if one has been compelled to delay it. The Prophet (blessings and peace of Allah be upon him) said: “By Allah, I did not pray at all.” In other words: if you, O ‘Umar, prayed ‘Asr at the end of its time, before sunset, I have not prayed it until now, when the sun has actually set. Then they went to But-han, which is a valley in the south of Madinah, where they did wudu’ for prayer and prayed ‘Asr in congregation after the sun had set. Then after that they prayed Maghrib.
This hadith indicates that it is prescribed to offer a missed prayer in congregation, and that the one who misses a prayer then remembers it at a later time should start with the prayer that he missed, then offer the prayer that is currently due.
It indicates that it is permissible to delay an obligatory prayer even if its time ends, until the state of fear or fighting comes to an end.
This hadith also highlights the virtue of ‘Umar (may Allah be pleased with him) and his keenness to uphold the obligatory duties of Islam and follow its teachings..

597
It was narrated from Anas ibn Malik that the Prophet (blessings and peace of Allah be upon him) said: “Whoever forgets a prayer, let him pray when he remembers it; there is no expiation for it except that. {and establish prayer when you remember it} [Ta-Ha 20:14].” Musa said: Hammam said: I heard him say afterwards: Establish prayer as soon as you remember..

Commentary : Prayer is of great significance in Islam, and its importance makes adhering to it one of the most binding of the obligatory duties in Islam, for it is the foundation of faith. The expiation for the one who forgets a prayer is to offer the prayer when he remembers it. This is because of its great importance, virtue and significance in Islamic teachings. In this hadith, the Prophet (blessings and peace of Allah be upon him) says: “Whoever forgets a prayer, let him pray when he remembers it.” In other words: whoever forgets to offer any prayer until the time for it ends, let him hasten to make it up as soon as he remembers it, for there is no expiation or pardon for the sin of missing it, even if that was due to forgetfulness, except offering the prayer when he remembers it, as Allah says in His holy Book: {and establish prayer when you remember it} [Ta-Ha 20:14]. That is, establish prayer when you remember a forgotten prayer and when you recall that you owe a prayer, whether that is still within the time for that prayer or not, so that you will remember Me in prayer by glorifying and venerating Me, and I will remember you by praising and commending you.
This hadith highlights the importance of prayer and emphasizes that one should not be heedless about doing it..

600
Anas ibn Malik said: We waited for the Prophet (blessings and peace of Allah be upon him) one night, until almost halfway through the night. Then he came and led us in prayer, then he addressed us and said: “Indeed the people prayed and went to sleep, but you remained in a state of prayer so long as you were waiting for the prayer.” Al-Hasan said: The people will continue to be fine so long as they are waiting to do good. On one occasion he said: These are the words of Anas, from the Prophet (blessings and peace of Allah be upon him)..

Commentary : The Sahabah (may Allah be pleased with them) were the people who had the greatest veneration and respect for the Prophet (blessings and peace of Allah be upon him). One example of that is what is narrated in this hadith. This text is part of a hadith which describes an incident that took place when the Prophet (blessings and peace of Allah be upon him) delayed ‘Isha’ prayer and deliberately did not come out to the people, so the people waited until almost halfway through the night. In this hadith, it says that al-Hasan al-Basri, one of the leading scholars of the Tabi‘in, delayed coming to his companions, who were his students and seekers of knowledge, who were waiting to take knowledge from him. He did not come out to them until it was almost time for them to leave, at the time when al-Hasan usually finished his lesson and left, or until the time when al-Hasan usually woke up to pray tahajjud. Then al-Hasan came to them before they left and said to them, apologizing to them and explaining the reason why he was late: These neighbours of ours invited us and we accepted their invitation, and we were delayed with them. Then he narrated from Anas ibn Malik (may Allah be pleased with him) that the Sahabah (may Allah be pleased with them) waited for the Prophet (blessings and peace of Allah be upon him) one night until almost half way through the night, without the Messenger of Allah (blessings and peace of Allah be upon him) coming to them. Then the Prophet (blessings and peace of Allah be upon him) came and led them in prayer at this time, which was not their usual time for that prayer. Then he addressed them and told them that other people had finished their prayer and gone to sleep, but they were still waiting to offer the prayer. He also told them that for the whole time that they had been waiting for the prayer in the mosque, it was as if they had been in a state of prayer, and that they would have a reward like the reward for offering the prayer. It was by the immense bounty that Allah bestows upon His believing slaves that the time of waiting was not wasted. This ruling also applies to remaining in the mosque and waiting for the obligatory prayers, if nothing prevents a person from waiting except some urgent need.
After narrating this hadith, al-Hasan said: The people will continue to be fine so long as they are waiting to do good. Thus he made the ruling general in meaning and applicable to waiting to do any good deed. This was by way of consoling his companions because they had waited for him so that they might acquire knowledge from him; therefore they had been in a good state, like the one who waits for the prayer.
This hadith highlights the virtue of waiting for the prayer in the mosque.
It also indicates that it is permissible to delay ‘Isha’ prayer..

602
It was narrated from ‘Abd al-Rahman ibn Abi Bakr that the people of al-suffah were poor people. The Prophet (blessings and peace of Allah be upon him) said: “Whoever has food enough for two, let him take a third person with him; and if he has enough for four, let him take a fifth or sixth person with him.” Abu Bakr took three of them, and the Prophet (blessings and peace of Allah be upon him) took ten. [‘Abd al-Rahman] said: So there was myself, my father and my mother – [the narrator said:] I do not know if he said: and my wife and a servant – between us and the household of Abu Bakr. But Abu Bakr ate supper with the Prophet (blessings and peace of Allah be upon him), then he stayed until he prayed ‘Isha’, then he came back. So he stayed until the Prophet (blessings and peace of Allah be upon him) ate supper, and he came after as much of the night had passed as Allah willed. His wife said to him: What kept you from your guests – or your guest? He said: Did you not offer them supper? She said: They refused to eat until you came; they were offered food but they refused to eat. So I went and hid, and he said [to me]: O mean and ignorant one! and berated me. Then he said: Eat, may you not enjoy it! By Allah, I shall never eat it. But by Allah, we did not take a mouthful but more food appeared beneath it. [They ate] until they were full, and the food became more than it had been before. Abu Bakr looked at it, and it was as it had been, or more than that. He said to his wife: O sister of Banu Firas, what is this? She said: What an amazing thing! Now it is more than it was before. It was three times more. Then Abu Bakr ate some of it and said: That – meaning his oath – was from the Shaytan. He ate a mouthful of it, then he took it to the Prophet (blessings and peace of Allah be upon him) the next morning. There was a peace deal between us and some other people that expired at that time, so [the Prophet (blessings and peace of Allah be upon him)] divided us into twelve detachments, each led by one man. Allah knows best how many men were in each detachment, but they all ate from that food – or words to that effect..

Commentary : The people of al-suffah were poor people among the Sahabah; they were strangers who had no houses or families or a place to stay. They had an allocated space at the back of the Prophet’s Mosque, where there was a shelter or veranda beneath which they stayed; hence they were known as ahl al-suffah.
In this hadith, ‘Abd al-Rahman ibn Abu Bakr al-Siddiq (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) instructed his companions (may Allah be pleased with them) that whoever was well off and had enough food for two people should add a third person from among the people of al-suffah, and take him home to eat with him. If he had enough food for four people, he should add a fifth or sixth person from among them, because they were poor. The Prophet (blessings and peace of Allah be upon him) took ten of the people of al-suffah to eat with him. Abu Bakr al-Siddiq (may Allah be pleased with him) took three of them to his house, but he left them with his household members and instructed them to honour them and feed them, then he went back to the Prophet (blessings and peace of Allah be upon him) and ate supper with him. Then he stayed with the Prophet (blessings and peace of Allah be upon him) until he prayed ‘Isha’ with him. Then he went back to his house after as much of the night had passed as Allah willed, and his wife Umm Ruman – who was the mother of ‘A’ishah (may Allah be pleased with her) asked him the reason why he was late in coming to his three guests from among the people of al-suffah. Abu Bakr (may Allah be pleased with her) asked her, by way of rebuke: Did you not give them supper? She told him that the guests had been offered food, but they had not eaten, and they refused to eat until he came back to them.
‘Abd ar-Rahman ibn Abi Bakr (may Allah be pleased with him) said: I went and hid for fear that my father would berate me. Abu Bakr said: O mean and ignorant one! And he berated his son, thinking that he had neglected the rights of the guests.
Then when Abu Bakr (may Allah be pleased with him) realized that the cause of the delay came from the guests themselves, he said: Eat, may you not enjoy it! This was a rebuke to them, because they had stipulated that the head of the household should be with them, and they had not been content with his son’s presence, even though he had admitted them to his house. Or it may be that what he meant was: eat now, because you did not enjoy the food at the right time. Then Abu Bakr swore that he would not eat that food, saying: By Allah, I shall never eat it.
Then ‘Abd al-Rahman [the narrator] swore an oath, saying: By Allah, we did not take a mouthful but more appeared beneath it; that is, no matter how much was taken from it, more food appeared in its place and it was not reduced until they had eaten their fill, and the food was more than it had been before that. Abu Bakr (may Allah be pleased with him) looked at it and saw that the food, or the vessel, was as it had been in the beginning, and nothing was gone from it, or it was more than it had been before. He said to his wife: O sister of Banu Firas – referring to the tribe descended from Firas ibn Ghanam ibn Malik ibn Kinanah – what is this? – asking what was happening with the food. Um Ruman said: What an amazing thing! Now it – meaning the food or the vessel – is three times more than it was before.
Then Abu Bakr ate some of the food, or ate from the vessel, and said that his previous oath, in which he swore not to eat, had been from the Shaytan. That was when he had said: By Allah, I shall never eat it. Thus he humiliated the Shaytan by breaking his oath and doing that which was better. Or it may be that what was meant was: I will not eat with you, or at this time, or when I am angry. Then Abu Bakr (may Allah be pleased with him) ate another morsel of the food, to make his guests happy and to affirm that there was no intention to offend them. Then he took that vessel, with its contents, to the Prophet (blessings and peace of Allah be upon him). According to a report narrated by al-Bukhari, the Prophet (blessings and peace of Allah be upon him) also ate some of it.
Then ‘Abd al-Rahman ibn Abi Bakr (may Allah be pleased with him) said: There was a peace treaty between us and some people, and it expired, meaning that the peace treaty came to an end. Then some armed men came to Madinah, and the Prophet (blessings and peace of Allah be upon him) divided them into twelve detachments, and appointed a man in command of each of them. Allah alone knows best the number of men in each detachment. In Sahih Muslim it says: He appointed us as chiefs over the people. Those people all ate from that food, and it sufficed them, because of the blessing (barakah) that Allah put in it.
This hadith highlights the virtue of giving precedence to others and helping others.
It highlights the great love that Abu Bakr (may Allah be pleased with him) had for the Prophet (blessings and peace of Allah be upon him), and how he devoted his time to him and gave precedence to him, night and day, over his family and guests.
It also speaks of a clear miracle (karamah) that was granted to Abu Bakr al-Siddiq (may Allah be pleased with him).
It indicates that one may break an oath and offer expiation for it if he sees that something else is better than it.
It indicates that blessing (barakah) may multiply food when there is a large number of people and people come together.
It indicates that a man’s son and family must serve the guest as the head of the household would..

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..

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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..