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Hadith
2021
Narrated Ibn ‘Abbaas (may Allah be pleased with him):
The Prophet ﷺ said, "Seek the Night of Al-Qadr in the last ten nights of Ramadan,' on the night when nine or seven or five nights remain out of the last ten nights of Ramadan (i.e., the 21st, the 23rd, and the 25th nights respectively).”.

Commentary : The Night of Al-Qadr is one of the blessed nights of Ramadan; it is a great and blessed night, in which Allah, Exalted is He, states that the Quran was revealed. It has been highly praised and venerated by Allah, Exalted is He, given the fact that it abounds in great bounties and yields abundant rewards, which are described as being equal to those earned by devoting oneself to worship for a thousand months. During that blessed night, many angels descend, and countless bounties and blessings are conferred upon people, and it is free of harm and evil.
In this hadeeth, the Messenger of Allah ﷺ commanded us to seek the Night of Al-Qadr, and strive in worship. He ﷺ underlined that we should seek it inon the night when nine nights remain out of the last ten nights of the month, i.e., the 21st night; when seven nights remain, i.e., the 23rd night; or when five nights remain, namely, the 25th night. The meaning is to seek the Night of Al-Qadr in the odd-numbered nights among the last ten nights of the month, such as: the 21st, the 23rd, and the 25th nights.

It was called the Night of Al-Qadr because of its abundant virtues and great honor, or because the performance of worshipful acts on it yields greater reward.
The wisdom of Allah entailed that its exact date should be hidden from people so that they should strive and keenly devote themselves to worship throughout the last ten nights, and thus perform more worshipful acts and gain greater benefits (rewards).
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2022

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
Allah's Messenger ﷺ said, “The Night of Al-Qadr is in the last ten nights of the month (Ramadan), either on the first nine or in the last (remaining) seven nights (of Ramadan).” Ibn ‘Abbaas (may Allah be pleased with them) added, “Seek it on the twenty-fourth night (of Ramadan).”
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Commentary :
The Night of Al-Qadr is one of the great and blessed nights of Ramadan, in which the Quran was revealed. It has been highly praised and venerated by Allah, Exalted is He, given the fact that it abounds in great bounties and yields abundant rewards, which are described as being equal to those earned by devoting oneself to worship for one thousand months. During that blessed night, many angels descend, and countless bounties and blessings are conferred upon people, and it is free of harm and evil.
In this hadeeth, the Messenger of Allah ﷺ informed us that the Night of Al-Qadr falls in the last ten days of Ramadan, and that we should seek it when nine nights remain out of the last ten nights of Ramadan, i.e., the 29th night; or when seven nights remain, i.e., the 23rd night; or it is unspecified and could be any night of the last seven nights of Ramadan.
It was called the Night of Al-Qadr because of its abundant virtues and great honor, or because the performance of worshipful acts on it yields greater reward.
The wisdom of Allah entailed that its exact date should be hidden from people so that they should strive and keenly devote themselves to worship throughout the last ten nights, and thus perform more worshipful acts and gain greater benefits (rewards).
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2024

‘Narrated Aa’ishah (may Allah be pleased with her):
With the start of the last ten days of Ramadan, the Prophet ﷺ used to tighten his waist belt and used to devote his whole night to worship, and used to wake up his family for the prayers..

Commentary :
The last ten days of Ramadan are the best nights of the whole year and they include the Night of Al-Qadr, which is better (and more rewardable) than one thousand months, as Allah, Exalted is He, states in the Quran. This is why the Prophet ﷺ performed worshipful acts very diligently in these nights, and he urged his family to do the same.
In this hadeeth, ‘Aa’ishah (may Allah be pleased with her) explained the situation of the Prophet ﷺ during these ten days, in terms of his diligence in worship and urging his family to follow his example. She (may Allah be pleased with her) said: “In the last ten days of Ramadan,” i.e., starting from the 21st night. Her phrase, “tighten his waist belt,” is a metaphor for keeping away from his wives (i.e., abstaining from sexual relations) and occupying himself with worship. He ﷺused to “devote his whole night to worship, and used to wake up his family for the prayers,” at night, and this is the enjoined encouragement of one’s family to perform voluntary acts of worship, and to exert their utmost in worship at this blessed time.
It is deduced from the hadeeth that maximizing one’s benefit from the blessed times (by devoting oneself to worship) requires resolve, patience, and self-discipline.
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2026

‘Aa’ishah (may Allah be pleased with her), the wife of the Prophet ﷺ, said: “The Prophet ﷺ used to observe I‘tikaaf (i.e., spiritual retreat in the mosque to devote oneself exclusively to worship Allah) in the last ten days of Ramadan till he died and then his wives used to observe I‘tikaaf after him..

Commentary :
The Prophet ﷺ used to strive hard in worship to draw closer to Allah, Exalted is He, all the time, and one such time was the last ten days of Ramadan when he ﷺ used to observe I’tikaaf (i.e., a spiritual retreat in the mosque to devote oneself exclusively to worship), to dedicate himself exclusively to observing fasting, performing prayer, reciting Dhikr (remembrance of Allah), and other worshipful acts, and to seek the Night of Al-Qadr.
In this hadeeth, the Mother of the Believers, ‘Aa’ishah (may Allah be pleased with her) used to observe I‘tikaaf in the last ten nights of Ramadan, starting from the 21st night till the end of the month. I‘tikaaf means a spiritual retreat in the mosque to draw closer to Allah, Exalted is He, (by devoting oneself exclusively to worship). The Prophet ﷺ used to observe I‘tikaaf during the last ten nights of Ramadan and did not neglect it until he died. After his death, his wives (may Allah be pleased with them) used to observe I‘tikaaf at the mosque in the last ten days of Ramadan. It was narrated in Saheeh Al-Bukhaaree on the authority of ‘Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ used to observe I‘tikaaf along with some of his wives. They used to observe I‘tikaaf during his lifetime and after his death. At first, the Prophet ﷺ used to observe I‘tikaaf in the first ten nights of Ramadan, and later on observed it in the middle ten nights of Ramadan. Near the end of his life, he ﷺ observed I‘tikaaf in the last ten nights of Ramadan, seeking the Night of the Qadr.
It is deduced from the hadeeth that it is allowable for women to observe I‘tikaaf at the mosque provided that the due requirements set by the Laws of Islam are met..

2033
 ‘Amrah narrated:
‘Aa’ishah (may Allah be pleased with her) said, "The Prophet ﷺ used to practice I‘tikaaf in the last ten days of Ramadan and I used to pitch a tent for him, and after offering the morning prayer, he used to enter the tent." Hafsah asked the permission of ‘Aa’ishah (may Allah be pleased with them) to pitch a tent for her and she allowed her and she pitched her tent. When Zaynab bint Jahsh (may Allah be pleased with her) saw it, she pitched another tent. In the morning the Prophet ﷺ noticed the tents. He said, 'What is this?" He was told of the whole situation. Then the Prophet ﷺ said, "Do you think that they intended to do righteousness by doing this?" He ﷺ therefore abandoned I‘tikaaf in that month and observe I‘tikaaf only for ten days in the month of Shawwaal.".

Commentary :
The Prophet ﷺ used to show diligence in worship to draw closer to Allah, Exalted is He, and a manifestation of such diligence was observing I‘tikaaf in the last ten days of Ramadan, to devote himself exclusively to worship, observing fasting, performing prayer, reciting Dhikr, and other worshipful acts. In this hadeeth, ‘Narrated Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ used to observe I’tikaaf in the last ten days of Ramadan. I‘tikaaf means a spiritual retreat in the mosque to draw closer to Allah, Exalted is He, (by devoting oneself exclusively to worship) during daytime or night. ‘Aa’ishah (may Allah be pleased with her) used to pitch a small woolen tent for the Prophet ﷺ were he ﷺ observed I’tikaaf. He ﷺ would perform Fajr prayer with the people and then go into the tent. Hafsah asked ‘Aa’ishah (may Allah be pleased with them) to seek the permission of the Prophet for her to pitch a tent to observe I‘tikaaf and he ﷺ gave her the permission. When Zaynab bint Jahsh (may Allah be pleased with her) saw her tent, she did the same. In the morning, the Prophet ﷺ saw many tents pitched in the mosque: one for him and three for his wives (‘Aa’ishah, Hafsah, and Zaynab (may Allah be pleased with them), as clarified in other narrations cited in Saheeh Al-Bukhaaree). The Prophet ﷺ said, addressing the people who were with him, "Do you think that they intended to do righteousness by doing this?"
It seems that he ﷺ feared that their motive or drive for doing so was rivalry and blameworthy competitiveness triggered by jealousy to be near him, or feared that the rest of women would do the same, overcrowding the mosque so much that it would not accommodate the worshipers, or that their presence in the mosque would be as if he ﷺwas staying in his house rather than the mosque, and that they may preoccupy him from devoting himself exclusively to worship, and thus undermine the very purpose of I‘tikaaf. It is also possible that he ﷺ was jealous over them and disliked their stay in the mosque, given the fact that it accommodated all Muslims, including the Bedouins and hypocrites, and the Prophet’s wives would need to go in and out of their houses, and this would be inconvenient for them. All these reasons would undermine the very essence of I‘tikaaf.
On that occasion, the Prophet ﷺ left his tent and did not observe I‘tikaaf in the last ten nights of Ramadan, so that they would do the same; he ﷺ used to teach His Companions (may Allah be pleased with them) by example. He ﷺ observed I‘tikaaf that year in Shawwaal, making up for the I‘tikaaf that he ﷺwas going to observe in Ramadan.
It is deduced from the hadeeth that it is allowable to pitch a tent for a worshipper in the mosque to observe I‘tikaaf therein.
It is also inferred that it is permissible for women to observe I‘tikaaf.
The permissibility of cancelling the I‘tikaaf after commencing it is also deduced from the hadeeth, and also that I‘tikaaf does not become obligatory upon holding the intention to observe it or commencing it.
It is also inferred therefrom that it is allowable to give up what is more favorable and better if it secures a benefit or an interest.
It is also deduced that it is permissible to allocate a specific place in the mosque to observe I‘tikaaf,  as long as it does not involve overcrowding the mosque and making it difficult for the other worshippers therein.
It is also inferred that when women observe I‘tikaaf, their places should be covered by some sort of cover, to protect their privacy.
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2042
‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him):
‘Umar ibn Al-Khattaab said, "O Allah's Messenger ﷺ! I vowed in the pre-Islamic period to perform I‘tikaaf in Al-Masjid Al-Haraam for one night." The Prophet ﷺ said, "Fulfill your vow." So, he (may Allah be pleased with him) observed I‘tikaaf there for one night..

Commentary :
A vow is an act of worship and a good deed by means of which one draws closer to Allah, Exalted is He, and it must be devoted exclusively to Him. In the Quran, Allah, Exalted is He, lauded His righteous servants, and promised them reward, making mention of the fulfillment of vows as one of their good qualities. He Says (what means): {They [are those who] fulfill [their] vows.} [Quran 76:7].
In this hadeeth, ‘Umar ibn Al-Khattaab (may Allah be pleased with him) narrated that he once told the Prophet ﷺ that he had vowed before his conversion to Islam to observe I’tikaaf in Al-Masjid Al-Haraam, the Sacred Mosque in Makkah. I‘tikaaf means a spiritual retreat in the mosque to draw closer to Allah, Exalted is He, (by devoting oneself exclusively to worship) during daytime or night. The Prophet ﷺ commanded him to fulfil his vow and ‘Umar (may Allah be pleased with him) complied and observed I’tikaaf. The Prophet ﷺ commanded ‘Umar (may Allah be pleased with him) to fulfill a vow that he had made before his conversion to Islam in the pre-Islamic time, because he (may Allah be pleased with him) had vowed to do a righteous and prescribed act that does not conflict with the Laws of Islam. However, if someone vows to do something that contravenes Islam, it is impermissible to fulfill such a vow.
It is deduced from the hadeeth that it is permissible to observe I’tikaaf at night, and it is not conditional upon fasting.
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2047
Narrated Aboo Hurayrah (may Allah be pleased with him)
You people say that Aboo Hurayrah relates many narrations from Allah's Messenger ﷺ and you also wonder why the emigrants and Ansaar do not narrate from Allah's Messenger ﷺ as much as Aboo Hurayrah does. My emigrant brothers were busy in the marketplaces while I used to keep the company of Allah's Messenger ﷺ, content with what satisfied my hunger; so, I used to be present when they were absent and I used to remember when they used to forget, and my brothers from the Ansaar used to be busy with their property and I was one of the poor people of Suffah (i.e., homeless men who were sheltered in a place annexed to the Prophet’s Mosque). I used to remember the narrations when they used to forget. No doubt, Allah's Messenger ﷺ once said, "Whoever spreads his garment till I have finished my present speech and then gathers it to himself, will remember whatever I will say." So, I spread my colored garment which I was wearing till Allah's Messenger ﷺ had finished his saying, and then I gathered it to my chest. So, I did not forget any of his narrations!.

Commentary :
The transmission of the Sunnah and narrating the hadeeths of the Messenger of Allah ﷺ are solemn and serious responsibilities, and the Companions (may Allah be pleased with them) were remarkably meticulous regarding narration of the hadeeths and the verification of their authenticity. Some Companions (may Allah be pleased with them) related numerous hadeeths and reports while others narrated only few, according to the time during which they kept the company of the Messenger of Allah ﷺ. Aboo Hurayrah (may Allah be pleased with him) used to keep the company of the Prophet ﷺ more often and narrated more hadeeths than other Companions (may Allah be pleased with them). When Aboo Hurayrah (may Allah be pleased with him) realized the bewilderment of some of them and their questions about his ability to narrate so many hadeeths on the authority of the Prophet ﷺ, he (may Allah be pleased with him) clarified the reasons for them. He (may Allah be pleased with him) highlighted that he was able to narrate more hadeeths compared to the emigrants and Ansaar, meaning all the Companions (may Allah be pleased with them), because his fellow brothers from the emigrants were busy with trade in the marketplaces, while he (may Allah be pleased with him) kept the company of the Prophet ﷺ longer and settled for having enough food to satisfy his hunger and keep him alive! This is why he (may Allah be pleased with him) was present with the Prophet ﷺ most of the time. He (may Allah be pleased with him) used to be present when they were absent and used to remember when they used to forget, because he kept the company of the Prophet ﷺ longer.
On the other hand, the Ansaar were also preoccupied with tending to their property, farms and the like, while he was a poor man, who belonged to the People of Suffah (i.e., homeless men who were sheltered in a place annexed to the Prophet’s Mosque) who did not engage in trade nor had any property to keep him busy. The word Suffah means a shaded place annexed to the Prophet’s Mosque which was home to the strangers and poor homeless Companions (may Allah be pleased with them). Therefore, he (may Allah be pleased with him) was always near the Prophet ﷺ and conveniently listened to the discussions of many knowledge-related issues and the hadeeths of the Prophet ﷺ. This is why he (may Allah be pleased with him) used to remember and memorize the hadeeths that they missed out on. Afterward, he (may Allah be pleased with him) stated that the Prophet ﷺ said: “Whoever spreads his garment till I have finished my present speech and then gathers it to himself, will remember whatever I will say,” meaning that he would be able to memorize whatever he ﷺ said. Aboo Hurayrah (may Allah be pleased with him) hastened to spread his garment, which was a striped or colored garment, and kept it spread till Allah's Messenger ﷺ had finished his saying, and then gathered it to his chest. Thus, he (may Allah be pleased with him) did not forget any of his hadeeths or statements in that gathering!
Perhaps one blessing of the Prophet’s ﷺsupplication for him manifested in the fact that he (may Allah be pleased with him) memorized everything he had learned and heard from the Prophet ﷺ during his long stay with him.
The hadeeth highlights an apparent miracle exercised by the Prophet ﷺ.
It also underlines the virtues and merits of Aboo Hurayrah (may Allah be pleased with him).
It is deduced from the hadeeth that a Muslim is urged to seek knowledge.
It is also inferred therefrom that it is allowable for a person to proclaim his good qualities and virtues to dismiss suspicions about himself, and not to praise himself.
It is also deduced therefrom that senior Companions (may Allah be pleased with them) engaged in trade and worked to earn their living..

2048
Ibraaheem ibn Sa‘d narrated on the authority of his father narrating on the authority of his grandfather:
‘Abdul-Rahmaan ibn ‘Awf said, "When we came to Al-Madeenah as emigrants, Allah's Messenger ﷺ established a bond of brotherhood between me and Sa‘d ibn Al-Rabee‘, who said (to me), 'I am the richest among the Ansaar, so I will give you half of my wealth and you may look at my two wives and whichever of the two you may choose I will divorce her, and when she has completed the prescribed period (before marriage) you may marry her!' ‘Abdul-Rahmaan replied, "I am not in need of all that. Is there any marketplace where trade is practiced?' He (may Allah be pleased with him) replied, "The marketplace of Qaynuqaa‘." ‘Abdul-Rahmaan went to that market on the following day and brought some dried buttermilk (yogurt) and butter, and then continued to go there regularly. Few days later, ‘Abdul-Rahmaan came having traces of yellow (scent) on his body. Allah's Messenger ﷺ asked him whether he had got married. He replied in the affirmative. The Prophet ﷺ said, 'Whom have you married?' He replied, 'A woman from the Ansaar.' Thereupon, the Prophet ﷺ asked, 'How much did you pay her (as dower)?' He (may Allah be pleased with him) replied, '(I gave her) a gold piece equal in weigh to a date stone (or a date stone of gold)! The Prophet ﷺ said, 'Throw a wedding banquet even if with one sheep.'".

Commentary :
The Islamic Laws of Islam urges Muslims to seek self-sufficiency, work to earn their living, and refrain from begging others for money or relying on their charity, because a Muslim is enjoined to preserve his dignity and save face.
In this hadeeth, ‘Abdul-Rahmaan ibn ‘Awf (may Allah be pleased with him) stated that when he migrated to Al-Madeenah, the Prophet ﷺ established a bond of brotherhood between him and Sa‘d ibn Al-Rabee‘ Al-Ansaaree Al-Khazrajee (may Allah be pleased with him), who was one of the leaders chosen during the pledge of Al-‘Aqabah. A bond of brotherhood was a contract between two men (one from the emigrants and the other from the Ansaar) to support and show solidarity to one another just as two blood brothers would do.
Sa‘d offered his brother, ‘Abdul-Rahmaan ibn ‘Awf (may Allah be pleased with them), half his wealth and asked him to choose one of his wives, so that he would divorce her, and after her ‘Iddah expired he could marry her. However, ‘Abdul-Rahmaan ibn ‘Awf (may Allah be pleased with him) rejected the (exceptionally) generous offer and said: “I am not in need of all that. Is there any marketplace where trade is practiced?” He guided him to the marketplace of Qaynuqaa‘, which was named after one of the Jewish tribes in Al-Madeenah.
‘Abdul-Rahmaan ibn ‘Awf (may Allah be pleased with him) frequently visited the marketplace and engaged in the trade of dried buttermilk (yogurt) and butter, and continued to work until he earned money. Afterward, he (may Allah be pleased with him) came to the Prophet ﷺ having traces of yellow (scent) on his body (i.e., customarily applied to the groom in wedding ceremonies). The Prophet ﷺasked him whether he had got married, and he (may Allah be pleased with him) replied in the affirmative. The Prophet ﷺ said, 'Whom have you married?' He (may Allah be pleased with him) replied, 'A woman from the Ansaar.' He (may Allah be pleased with him) married the daughter of Anas ibn Raafi‘, from Banee ‘Abd Al-Ashhal. The Prophet ﷺ asked, 'How much did you pay her (as dower)?' He (may Allah be pleased with him) replied, '(I gave her) a gold piece equal in weight to a date stone (or a date stone of gold)! This was equivalent to the weight of three Dirhams and one third.
The Prophet ﷺ commanded him to throw a wedding banquet even with one sheep. A wedding banquet is thrown on the occasion of marriage and may be done with one sheep or more, according to one’s financial ability. If someone cannot afford it, there is no harm in that. The Prophet ﷺ threw a wedding banquet with Saweeq (i.e., a liquid meal made of wheat and barley) and dates for some of his wives.
It was said the establishment of brotherhood bonds between the emigrants and the Ansaar (after the migration to Makkah) had two reasons. First, it conformed with the common practice of forming alliances in the pre-Islamic times with which they were familiar. The Arabs even used to establish inheritance rights based on their alliances. However, the Prophet ﷺ said: “There is no alliance in Islam!” Islam cancelled the practice of forming such alliances, but retained the practice of establishing ‘brotherhood bonds’ because human beings tend to develop an aversion when asked to give up the familiar all of a sudden.
Second, the emigrants came to Al-Madeenah while being in dire need of wealth and accommodation (as they left everything behind). They were graciously hosted by their fellow Muslim brothers from the Ansaar, and therefore Islam confirmed this manifestation of (the enjoined) solidarity by establishing brotherhood bonds between them. After the Battle of Badr, the practice of establishing ‘brotherhood bonds’ was no longer needed, because Muslims started gaining spoils of war.
It is deduced from the hadeeth that it is permissible to engage in trade, and that it is one of the noblest means of earning lawful wealth.
The hadeeth highlights the incomparable affection, love, and altruism embodied by the emigrants and the Ansaar during the lifetime of the Prophet ﷺ.
It is also inferred from the hadeeth that a Muslim is urged to throw a wedding banquet on the occasion of marriage.
It is also deduced that it is allowable for a Muslim man to wear perfume at his wedding ceremony.
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2055
Narrated Anas (may Allah be pleased with him):
The Prophet ﷺ passed by a fallen date and said, "Were it not for my doubt that this might have been given in charity, I would have eaten it." It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) the Prophet ﷺ said, "I found a date fruit fallen on my bed.".

Commentary :
Allah, Exalted is He, deemed it prohibited for His Prophet ﷺ or his household to avail themselves of charity, even an insignificant amount.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) stated that the Prophet ﷺpassed by a fallen date once, and he ﷺ did not know its source or owner. He ﷺ said that he would have eaten it had not he any doubt that it may have been given in charity. Therefore, he ﷺ refrained from eating it to avoid such doubts.
 Another version of the hadeeth reads: "I found a date fruit fallen on my bed," meaning he ﷺ refrained from eating a date fruit fallen in his own home lest it was given in charity, because he ﷺ used to distribute the dates offered in charity to the poor; it was possible that some date fruits could have clung to his garment and fallen on his bed or the like, or that he ﷺ was collecting dates given in charity in his house to distribute them and feared that this date belonged to them. Therefore, he ﷺ refrained from eating the it out of his mindfulness of Allah, lest it was given in charity.He would not eat it unless he ﷺ verified that it belonged to the household supply.
The hadeeth highlights the enjoined mindfulness of Allah and abandoning doubtful matters.
It is deduced from it that it is permissible to eat food that is thrown away by the road, because the Prophet ﷺ refrained from eating that date fruit only out of his mindfulness of Allah, lest it was given in charity.
It is also inferred therefrom that a Muslim’s wealth and property that only declared unlawful and inviolable to his fellow Muslims (as per the laws of Islam) is that which has a value.
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2057

 ‘Narrated Aa’ishah (may Allah be pleased with her):
Some people said, "O Allah's Messenger ﷺ! Meat is brought to us by some people and we are not sure whether the Name of Allah has been mentioned on it or not (at the time of slaughtering the animals)." Allah's Messenger ﷺ said (to them), "Mention the Name of Allah and eat it.".

Commentary :
The Prophet ﷺclarified for us the laws and rulings of religion and made clear the precise divine texts and the broadly indicative ones. He ﷺ detailed the rulings regarding food and beveragesand clarified the situations in which one is urged to avoid obsessiveness and doubts lest people should fall into hardship.
In this hadeeth, ‘Narrated Aa’ishah (may Allah be pleased with her) that a group of the Companions (may Allah be pleased with them) asked the Prophet ﷺ about the ruling on eating the meat of an animal when they were not sure whether or not the Name of Allah had been mentioned when it was being slaughtered, because the one who slaughtered it was a recent convert, as stated in the version cited in Saheeh Al-Bukhaaree, reading: “…a recent convert to Islam.” Another version reads: “… recent converts from polytheism.”
The Prophet ﷺ clarified to them that there was no harm in eating such meat and that they should simply presume that the Name of Allah had been mentioned upon it during the slaughter. He ﷺ instructed them to mention the Name of Allah upon eating it, as is prescribed when eating any food.
It is deduced from the hadeeth that a Muslim is urged to have good expectations of his fellow Muslims.
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2059
Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "A time will come when one will not care much how he gains his wealth, lawfully or unlawfully!".

Commentary :
Islam urges Muslims to seek lawful provision and ensure that they obtain wealth from lawful sources only. It underlines the reward for that act, and also warns against availing oneself of what is unlawful, in all its forms and in all facets of life.
In this hadeeth, the Prophet ﷺ foretold that the Muslims’ situation would change and there would come a time when religiosity would be weakened, consciences and inner moral characters would be corrupted, and people would greedily vie with one another to accumulate more wealth, caring less about its sources, whether it was acquired through lawful or unlawful means! They would not bother ensuring that their wealth was acquired from lawful means only, such as permissible sales or working and earning a living. They would not mind gaining wealth from unlawful means such as theft, embezzlement, Ribaa (i.e., interest, usury), gambling, bribery, etc. Their ultimate aim and sole purpose would be acquiring wealth and raising money without verifying the lawfulness of the means of its acquisition.
The hadeeth includes a stern warning against acquiring wealth from unlawful means.
It also highlights the Prophet’s forecast of people’s situation at the end of time, and this falls under the category of disapproval, admonition, and warning. The hadeeth also underlines one of the Prophet’s miracles, foretelling future events..

2060
Aboo Al-Minhaal narrated:
I used to practice money exchange, and I asked Al-Baraa’ ibn ‘Aazib and Zayd ibn Arqam about it, and they said: “We engaged in trade during the lifetime of the Prophet ﷺ and we asked about practicing money exchange (currency trading). He ﷺ replied, 'If the exchange is hand to hand, there is no harm in it; otherwise, it is not permissible.’".

Commentary :
Islam warns against falling into Ribaa (i.e., interest-based-loans, usury, etc.) in all its forms, because it involves devouring people's money unlawfully, and wipes out the blessing of one’s wealth.
In this hadeeth, the Taabi‘ee Aboo Al-Minhaal ‘Abdul-Rahmaan ibn Mut‘im Al-Bunaanee stated that he asked Al-Baraa’ ibn ‘Aazib and Zayd ibn Arqam about the ruling on money exchange, like exchanging gold or Dinars for silver or Dirhams, and vice versa, or selling gold for gold, or silver for silver. They told him that they had engaged in trade during the lifetime of the Prophet ﷺ, encountered such transactions, and asked him about the ruling on money exchange or currency trading. He ﷺ clarified that if the exchange is done hand to hand, there is no harm in that, as long as the Taqaabudh requirement (i.e., reciprocal taking possession of the purchased commodity and its monetary equivalent by the buyer and seller respectively in the contracting session) is fulfilled. However, if the exchange or receipt when selling one currency for another currency or gold is delayed, it is prohibited (i.e., the exchange must be hand to hand).
It is deduced from the hadeeth that the Companions (may Allah be pleased with them) used to work in trade and earn their living.
The hadeeth also urges Muslims to keenly investigate the lawfulness and unlawfulness of work dealings and business transactions.
It is also deduced that Taqaabudh (or immediate hand-to-hand exchange) is required in transactions that involve Ribaa Al-Fadhl (i.e., exchange or sale transactions in trade which effectively result in the charging of ‘interest’ through the exchange of the same commodity, but of a different quality or quantity).
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2062

‘Ubayd ibn ‘Umayr narrated: Aboo Moosaa sought permission to enter ‘Umar’s house, but was not given permission, because ‘Umar was busy, and therefore Aboo Moosaa left. When ‘Umar finished his task he said, "Did not I hear the voice of ‘Abdullah ibn Qays? Let him come in." ‘Umar was told that he had left. So, he sent for him and on his arrival, he (Aboo Moosaa) said, "We were ordered to do so (i.e., to leave if not admitted after seeking permission thrice). ‘Umar told him, "Bring a witness to prove your statement!" Aboo Moosaa went to the Ansaar's meeting places and asked them. They said, "None amongst us will witness to this except the youngest of us, Aboo Sa’eed Al-Khudree. Aboo Moosaa then took Aboo Sa’eed Al-Khudree (to ‘Umar) and ‘Umar said, surprisingly, "Has this command of Allah's Messenger ﷺ been hidden from me?" (Then he (may Allah be pleased with him) added), "I was preoccupied with trading in marketplaces!".

Commentary :
The Companions (may Allah be pleased with them) used to comply with the Prophet’s ﷺcommands and adhere to the Islamic etiquettes, and they (may Allah be pleased with them) left the most wonderful legacy attesting that.
In this hadeeth, the Tabi’ee (Follower) ‘Ubayd ibn ‘Umayr stated that Aboo Moosaa, ‘Abdullah ibn Qays Al-Ash’aree (may Allah be pleased with him) sought permission thrice to enter ‘Umar’s house, as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. However, the Caliph ‘Umar (may Allah be pleased with him) was busy and did not give him permission to enter, and therefore he left. When ‘Umar (may Allah be pleased with him) finished his task, he ordered that Aboo Moosaa (may Allah be pleased with him) should be given permission to enter, but he was told that he had left. ‘Umar summoned Aboo Moosaa (may Allah be pleased with them) and inquired about his reason for leaving instead of waiting to be given permission to enter. Aboo Moosaa told him that he was acting upon the command of the Prophet ﷺ in this regard. It has been narrated in Saheeh Al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ said: “When one of you seeks permission thrice to enter and it is not granted to him, he should go back.” Upon hearing the hadeeth, ‘Umar (may Allah be pleased with him) was shocked that such etiquette should have missed him, while he (may Allah be pleased with him) accompanied the Prophet ﷺ in residence and travel! He (may Allah be pleased with him) feared that Aboo Moosaa (may Allah be pleased with him) might have been confused and therefore asked him to bring a witness to testify to the authenticity of this act of Sunnah so that people would not take lightly the attribution of a statement or an act to the Prophet ﷺ. Aboo Moosaa (may Allah be pleased with him) went to the Ansaar’s meeting place and asked them to testify with him that this hadeeth was authentically attributed to the Prophet ﷺ. Since this matter was well-known and quite common among the Ansaar, they sent with Aboo Moosaa a young Companion Aboo Sa’eed Al-Khudree to ‘Umar (may Allah be pleased with them), and he testified as to the authenticity of the relevant hadeeth. Upon knowing that and learning of the authentic hadeeth on that act of Sunnah, ‘Umar (may Allah be pleased with him) attributed the reason for his lack of knowledge of it to his preoccupation with trade and spending a lot of time in the marketplaces. The Arabic word ‘Safq’ used in the hadeeth means handshakes upon concluding sales transactions.
It is deduced from the hadeeth that Muslims are required to investigate the authenticity of any statement before attributing it to the Prophet ﷺ.
It is also inferred that when a Companion (may Allah be pleased with him) said: “We were commanded”, it meant that the Prophet ﷺ commanded them.
The hadeeth also highlights that senior Companions (may Allah be pleased with them) engaged in trade and worked to earn their living.
It is also deduced from the hadeeth that the Companions (may Allah be pleased with them) complied with the Prophet’s command and accepted it upon verifying its authenticity.
It is also inferred therefrom that even a knowledgeable scholar (like ‘Umar) may be ignorant of some knowledge issues that may be known to someone else who is less knowledgeable!
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2066
Narrated Aboo Hurayrah (may Allah be pleased with him)
The Prophet ﷺ said, "If a woman spends something (i.e., in charity) from her husband's earnings without his permission, he will get half the reward.".

Commentary :
In this hadeeth, the Messenger of Allah ﷺ highly praised spending in charity and emphasized its reward, urging Muslims to spend more in charity. He ﷺ also underlined the reward earned by both the husband and wife when she spends in charity from her husband's earnings without his explicit consent, while knowing his tacit approval of such disposal of his wealth; or in the case that such act of disposal is customarily pardoned and approved. An example is when she offers in charity an insignificant amount of food or money. However, if she spends a significant amount of food or money in charity without his explicit consent and such an act is not customarily pardoned and approved, she earns no reward for her act and rather bears a sin for it.
If she spends in charity seeking to earn the pleasure of Allah, Exalted is He, the husband is credited with half the reward. She would earn the reward for spending in charity, and her husband would be credited with the reward for earning this money. It has also been said that the hadeeth rather means that the husband gets an equal share in the reward of spending charity; each gets half the reward, since whoever guides someone to a good deed receives a reward similar to that of its doer (i.e.,without his reward being diminished in any respect), and this entails having equal shares of the reward.
It is said that the money spent in charity, for which a husband gets half the reward when his wife spends, should be surplus to the enjoined maintenance on one’s household and children, after fulfilling their needs without extravagance or squandering.
It has also been said that the hadeeth refers to the case when a husband gives an allowance to his wife to provide for herself and her household. If she spends from such money without his knowledge, the reward is shared by them both; she gets the reward of spending in charity and he gets the reward for earning this money, and because he is also rewarded for the money he spends on his family in general. The wife gets the reward because this money was taken from the enjoined maintenance for her (and her household).
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2067
Narrated Anas ibn Maalik (may Allah be pleased with him):
I heard Allah's Messenger ﷺ saying, "Whoever desires to have his Rizq (i.e., provisions) and life span expanded (i.e., blessed), should uphold ties of kinship.".

Commentary :
Upholding ties of kinship is one of the best acts of worship by means of which a person draws closer to his Lord, who commanded it, and warned against cutting it off. He even deems severing ties of kinship a cause to incur His punishment, and its upholding as a good deed warranting reward.
In this hadeeth, the Prophet ﷺ stated the virtues and merits of upholding ties of kinship in this worldly life. The reference to ties of kinship incorporates all one’s relatives bonded by kinship ties, whether they are heirs or non-heirs, and the obligation of upholding ties of kinship is further emphasized the closer in kinship a relative.
He ﷺ stated that upholding ties of kinship is rewarded with having one’s Rizq (provision) blessed, and whoever wishes to earn such reward should uphold ties of kinship. He ﷺ also stated that such a good deed is rewarded with having one’s lifespan blessed, meaning to guide him to acts of worship and obedience, preoccupying his time with what benefits him in the Hereafter, and guarding him against wasting his life in other futile activities. It could also mean that his good remembrance would live longer after his death. It has also been said that there are two ends to one’s life on earth; one end is unconditional and only known to Allah and the second is conditional. Allah, Exalted is He, commands an angel to write down the lifespan of a given person, and it is said that he also writes: “If he upholds ties of kinship, he shall live until such-and-such time!” The angel does not have knowledge of whether or not this person’s lifespan shall be extended; this is only Known to Allah, Exalted is He.
Muslims are urged to uphold ties of kinship in countless religious texts. Upholding ties of kinship can be done by visiting one’s relatives when they are sick, checking in on them, paying them visits, talking nicely to them, helping them do what is good and righteous, spending in charity for the poor among them, offering gifts to the rich ones, and the like of what is customarily considered a means to uphold ties of kinship. It is noteworthy that ties of kinship are not merely upheld with those who uphold ties of kinship with us. The Prophet ﷺ said: “A person who perfectly upholds ties of kinship is not the one who does it to reciprocate or recompense those relatives (for being kind and good to them), but the one who truly upholds ties of kinship is the one who persistently upholds them even though such relatives have severed ties of kinship with him.” [Al-Bukhaaree].
It is deduced from the hadeeth that some good deeds may have lasting impacts and keep the doer’s good memory alive after his death, and may cause his lifespan to be blessed, beyond his actual lifespan..

241
Abdullah ibn Amr narrated, "We returned from Mecca to Medina with the Messenger of Allah ﷺ. When we came to some water on the way, some of us were in a hurry at the time of Asr prayer and performed ablution hurriedly. When we reached them, their heels were dry and not touched by water. The Messenger of Allah ﷺ said, 'Woe to the heels because of Hell! Complete the ablution.'".

Commentary : The Prophet ﷺ used to preach and teach his companions the rules of Islam so he rebuked those not completing ablution. In this hadith, Abdullah ibn Amr narrated that while returning from Mecca to Medina with the Prophet ﷺ, they came to some water and some of them wanted to get Asr prayer before its time ended, as the narration of Bukhari showed. As a result, they hurriedly performed ablution. The Prophet's habit was to walk behind people to urge those being late, accompany the weak, and then lead them all in prayer. In this case, the above-mentioned people wanted to delay the prayer till its last time, hoping to pray with him. When he reached them, he noticed their dry heels that were not touched by the water of ablution. As a result, he rebuked them saying, "Woe to heels because of Hell," for they did not complete their ablution. Then, he commanded them to thoroughly complete their ablution. This hadith contains the following benefits: (1) It urges us to completely perform ablution and thoroughly wash all its members, (2) It warns against leaving to wash the back of the foot, and (3) It confirms that the unwashed members will be a reason for punishment..

243
Omar ibn Al-Khattab narrated that a man performed ablutions but missed to wash a spot equal to a toenail. When the Prophet ﷺ saw him, he said to him, "Go back and perform ablutions properly." He went back then prayed..

Commentary : The Prophet (ﷺ) used to check his companions' worship just like a teacher who used to check his students' progress. It was his habit to teach them his teachings and rectify their mistakes. In this hadith, Omar ibn Al-Khattab narrated that when a man performed ablution but missed washing a spot equal to a toenail (a metaphor for a small size), the Prophet (ﷺ) referred to this mistake and said, "Go back and perform ablution properly." The man completed his ablution (or repeated it as said) and prayed after the Prophet (ﷺ) accepted his ablution. Finally, this hadith contains the following benefits: (1) It illustrated how the Companions rapidly responded to implement the Prophet's commands, (2) It urges us to complete ablution and warns against neglecting to wash even a small spot of ablution parts, and (3) It clarifies how imams and scholars should teach common people the matters of Islam and rectify their mistakes..

244
Abu Hurairah narrated that the Messenger of Allah ﷺ said, "When a Muslim servant, or a believer, performs ablution and washes his face, every sin he looked at with his eyes leaves with the water (or with the last drop of water). When he washes his hands, every sin he committed with his hands leaves with the water (or with the last drop of water). When he washes his feet, every sin his feet walked to leaves with the water (or with the last drop of water) until he finally emerges cleansed of all his sins.".

Commentary : Allah blessed His servants by making the performance of acts of worship according to their conditions a reason for forgiveness. The Prophet (ﷺ) used to encourage people to perform acts of worship by mentioning their reward. His saying, "servant" was to confirm to worship Allah alone. The sentence, "or a believer" was a doubt from one of the hadith narrators. The Prophet (ﷺ) confirmed that a Muslim's previous sins, like prohibited looks, touches, and walking, committed by his eyes, hands, and feet would come out of them with water or the last drop of water during ablution. As a result, a Muslim will emerge cleansed of all his minor sins, for the major sins are only forgiven after repentance, according to the abundant proofs in the Quran and Sunnah. Finally, this hadith contains the following benefits: (1) The virtue of ablution and that it is a reason for forgiving sins, and (2) It encourages Muslims to frequently perform ablution..

245
Uthman ibn Affan (may Allah be please with him) narrated that the Prophet ﷺ said, “If anyone performs the ablutions well, his sins will come out from his body, even coming out from under his nails.”.

Commentary : Allah blessed His servants by making the performance of acts of worship according to their conditions a reason for forgiveness. The Prophet (ﷺ) used to encourage people to perform acts of worship by mentioning the rewards for them. In this hadith, the Prophet (ﷺ) told us that if a Muslim performs ablutions well with caring about its recommended acts and manners, his sins will come out from his body to the extent that they will come out from under his hands' and feet's nails. This is specific to minor sins, for the major sins require repentance. Finally, this hadith contains the following benefits: (1) It shows the virtue of ablutions, for it expiates sins, and (2) It urges us to observe the etiquette and recommended acts of ablutions..

247
Abu Huraira narrated that the Messenger of Allah ﷺ said, "My cistern is bigger than the distance between Aila and Aden. Its water is whiter than ice and sweeter than honey mixed with milk. Its cups are more than stars. Verily, I will prevent people from it just as a man prevents people's camels from his cistern." They said, "O Messenger of Allah ﷺ, will you recognize us on that day?" He said "Yes, you will have distinctive marks that nobody of other nations has. You will come to me with blazing foreheads and bright limbs due to traces of ablution.".

Commentary : Al-Kawthar river and Prophetic cistern are grants from Allah to his Prophet (ﷺ) on the Day of Resurrection out of His generosity and kindness to him and his nation. In this hadith, the Prophet (ﷺ) told us that the distance between his cistern’s two ends is bigger than that between Aila and Aden. Aila is now called Aqaba, a coastal city in Jordan, but Aden is a city in Yemen by the Indian Ocean, which confirms its vast space. Additionally, he told us that he would prevent hypocrites and apostates from it just as a man prevents people's camels from his cistern. As a result, one of his companions asked him how he would recognize them on that day. He answered that they would have distinguished marks that nobody from the previous nations had. They would have blazing foreheads and bright limbs just like horses due to traces of ablution. Finally, this hadith proves the Prophetic vast cistern and confirms the virtue of ablution..

249
Abu Hurairah narrated that Allah’s Messenger ﷺ came to the graveyard and said, “Peace be upon you, an abode of the believing people. We, if Allah wills, will join you. I wish I saw our brothers.” The companions said, “Are not we your brothers, O Messenger of Allah ﷺ?” He said, “You are my companions. Our brothers have not come yet (to this world).” They said, “O Messenger of Allah ﷺ, how do you recognize those who have not come from your nation yet?” He said, “Suppose a man has horses with white blazes on foreheads and legs beside among black horses. Does he not recognize his horses?” They said, “He will, O Messenger of Allah ﷺ.” He said, “They would come with white faces and legs owing to ablution. I would arrive at the cistern before them. Verily, some people would be driven away from my Cistern as the stray camel is driven away. I would call out, ‘Come on, come on.’ Then, it would be said (to me), ‘They changed (your guidance) after you.’ I would say, ‘Be off, be off.’”.

Commentary : Allah confirms that the believers will have characteristics that distinguish them from others in the Hereafter, by which the Prophet ﷺ will recognize them on that day. They will have blazing limbs due to the effect of ablution. In this hadith, Abu Hurairah narrated that Prophet ﷺ came to Al-Baqi cemetery, greeted his dead companions, and said, “Peace be upon you, an abode of the believing people. We, Allah willing, will join you.” They preceded the alive ones who would join them, Allah willing, when their life ended. Then, the Prophet ﷺ wished that he had seen his brothers, so his companions wondered and asked him, “Are not we your brothers?” He answered that they were his companions but his brothers had not come yet to this world. He clarified that whoever saw and believed him was one of his companions, but whoever believed him without seeing him among his nation were his brothers. They asked him how he would recognize his brothers on the Day of Resurrection among his nation although he did not see them. He answered, “Suppose a man has horses with white blazes on their foreheads and legs among black horses. Does he not recognize his horses?” This will be the Muslims’ case on that day. They will be distinguished by their white foreheads, hands, and legs owing to the ablution. The Prophet ﷺ will arrive at his cistern before them, from which he will water those coming to him from his nation. On the other hand, he mentioned that the angels would expel some Muslims from his cistern just as a camel herder expelled a camel that was not his own because it competed with his camels for food and drink. Before knowing the reason for expelling, the Prophet ﷺ will call them to come, but the angels will confirm that these people changed his guidance after his death, so he will say to them, “Be off, be off.” It is a supplication against them to be expelled from Allah’s mercy or the Prophet’s cistern. Finally, this hadith contains the following benefits: (1) It shows the legitimacy of visiting Muslims’ cemetery and clarifies the supplications that a Muslim should say in this event, (2) The Prophet’s love and longing for his followers, (3) It shows the virtue of ablution in Islam, (4) It indicates the punishment of deviation from Islam, which is a reason for being expelled from the Prophet’s cistern on the Day of Resurrection, (5) The virtue of having blazing foreheads and bright limbs due to traces of ablution on that day, (6) The legitimacy of wishing goodness for others and meeting virtuous people, and (6) The Prophet ﷺ does not know the unseen world except what Allah reveals to him..

250
Abu Hazem narrated, "I was (standing) behind Abu Huraira while he was performing ablution for prayer. He extended his hand until it went up to his armpit. I said to him, 'O Abu Huraira, what is this ablution?' He said, 'O sons of Faroukh, are you here? if I had known that you had been here, I would have never performed ablution like this. I heard my beloved one (ﷺ) say, 'The believer's adornment reaches the places where ablution reaches.'".

Commentary : Ablution and purity are among the believers' rites. Their effects will appear as lights on Muslims on the Day of Resurrection, through which the Prophet will recognize them at his basin. In this hadith, Abu Hazim Al-Ashja’i narrated that he was standing behind Abu Hurairah during his performing ablution for prayer. Abu Hurairah washed his hands and arms until he reached his armpits, hoping to wash the longest part of his arms. Abu Hazim asked him about the reason for this ablution that he had never seen anyone perform. Abu Hurairah was surprised that Abu Hazem was there and confirmed that if he had known he was seeing him, he would not have performed it this way. As for his saying "Sons of Faroukh," it meant the non-Arab. Abu Hurairah meant that a leader should take much care about his public acts, so he has to refrain from doing some acts of allowable lenience or strictness if he thinks that people may imitate him. They may follow his lenience without necessity or his strictness thinking it is an obligation. Then, Abu Hurairah clarified the reason for his way of ablution. He heard the Prophet confirm that the believer's whiteness, in Paradise, would reach the places where the ablution reached. As a result, Abu Hurairah wanted his ablution to reach the longest part of his arms. This hadith contains the following benefits: (1) It shows the believers' honor, as they will be singled out for the whiteness of faces and feet, (2) A scholar has to avoid doing some acts before the public if he fears that they do not realize what he does, (3) It shows the virtue of exaggeratedly washing the forehead and feet through washing beyond the obligatory place..

251
Abu Hurairah narrated that the Messenger of Allah ﷺ said, “Will I tell you about something for which Allah obliterates sins and elevates ranks?” They said, “Of course O Allah's Messenger!” He said, “Properly performing ablution in spite of difficulties, taking many steps to mosques, and waiting for the next prayer after observing the current one. That is the defense of the frontier.”.

Commentary : Prayer is of great prestige in Islam, for it is one of its pillars and bases. The Prophet (ﷺ) clarified that Allah boasted about His worshiping servants and those waiting for prayer's appointed times before His angels. In this sense, the Prophet (ﷺ) told his companions about three reasons for which Allah obliterated sins and elevated ranks. First: Properly washing each member during ablution despite difficulties like coldness or pain. Second: Frequently going to mosques to attend congregational prayers. Third: Waiting for the next obligatory prayer after performing the current obligatory one. Then, he explained that those sticking to these three acts were just like those defending the frontier, which was one of the greatest acts of worship in the sight of Allah. This Prophetic similarity confirmed that these acts were means to fight and block devilish whispers and one's prohibited whims. In another narration, the Prophet (ﷺ) repeated it thrice, "That is the defense of the frontier,” to confirm their great reward..

253
Shuraih said, "I asked Aisha, 'What was the first thing the Prophet ﷺ used to do when entering home?'" She replied, "He used to use siwak (tooth-stick.".

Commentary : The siwak is a means to get Allah's pleasing and purify our mouths, as the trustworthy Prophet (ﷺ) confirmed. He regularly observed this habit and verbally and practically urged his nation to keep it. In this hadith, Shuraih ibn Hane' narrated that he asked Aisha, Mother of the Believers, about the first thing that the Prophet (ﷺ) used to do at any time he entered home after greeting as known from his sunnah. She told him that the first thing was to use siwak to cleanse and purify his mouth. This was a part of his manners and caring about his wife. As a result, he was a role model that we should follow. Finally, this hadith confirmed the keenness of the companions' students to ask about the Prophet's tradition so they could follow him..

254
Abu Musa Al-Ash'ary narrated, "I came to the Prophet ﷺ while the siwak's end was on his tongue.".

Commentary : The siwak is a means to get Allah's pleasing and purify our mouths, as the trustworthy Prophet (ﷺ) confirmed. He regularly observed this habit and verbally and practically urged his nation to keep it. In this hadith, the noble companion Abu Musa Al-Ash'ary narrated that he once came to the Prophet (ﷺ) while the siwak's end on his tongue. The Prophet (ﷺ) used to use siwak in order to clean the teeth of anything stuck to them and get a nice smell. Finally, this hadith contains the following benefits: (1) It confirms how the Companions were keen to transmit and follow the Prophet's tradition, and (2) It shows the legitimacy of using the siwak in the presence of people..

256
Ibn 'Abbas narrated that he spent a night at the Prophet's house. The Prophet ﷺ got up in the last part of the night. He went out, looked towards the sky, and then recited a verse from Surat Aal-Imran, “Verily, in the creation of the heavens and the earth, and in the alternation of night and day” until he reached, “Give us salvation from the torment of the Fire.” Then, he returned to his house, used the tooth-stick, performed the ablution, prayed, and then lay down. Then, he got up again, went out, looked towards the sky, and recited this verse (mentioned above). Then, he returned, used the tooth-stick, performed the ablution, and prayed..

Commentary : The Prophet ﷺ was keen to perform the night prayer and encouraged his companions to perform it to the extent that he never missed it while being a resident or traveling. In this hadith, the great companion Abdullah ibn Abbas mentioned that he spent a night in his aunt Maimouna’s house, a wife of the Prophet ﷺ. He found that the Prophet ﷺ got up in the last part of the night, went out, looked at the sky, and recited Allah’s sayings, “Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. Those who remember Allah standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying), ‘Our Lord! You have not created (all) this without purpose, glory to You! Give us salvation from the torment of the Fire.” (Aal Imran: 190, 191) In Muslim’s narration, he said, “He recited these verses until he finished the sura.” These verses mean: Verily, the perfect creation of the heavens and the earth from nothing and the alternation of night and day have clear signs guiding those having sound minds to the Creator and His attributes. They are those remembering Allah in all of their cases whether they are standing, sitting, or lying down. They are always pondering over the creation of heavens and earth then supplicate Allah, “Our Lord! You have not created (all) this without purpose, glory to You! Give us salvation from the torment of the Fire.” Then, the Prophet ﷺ went home and used the siwak, which was a stick made of the roots of the arak tree, to clean his mouth and always smell good. Afterward, he performed ablution and night prayer then slept for a while. Later, he got up and exactly repeated what he did the first time. Finally, this hadith contains the following benefits: (1) It encourages Muslims to use siwak when waking up at night, (2) It confirms the possibility of a little kid’s (who does not reach puberty) spending the night with his female relative that he is forbidden to marry, even if her husband is present, (3) It clarifies the legitimacy of performing the night prayer, reciting the above-mentioned verses when waking up at night, and pondering over its great signs, (4) It recommends that a person looks at the sky to contemplate Allah’s wonderful creation, (5) It contains the permissibility that a person sleeps between his night prayers and repeats the Prophet’s above-mentioned deeds of using the siwak, reciting those two verses, and performing ablution..

258
Anas ibn Malek narrated, "We were given a time limit with regard to trimming the mustache, clipping the nails, plucking the armpit hairs, and shaving the pubic hairs. We were not allowed to leave that for more than forty days.".

Commentary : Islamic law collects the best of everything, so its rules are in harmony with pure human nature, including rules caring about internal and external human cleanliness. In this hadith, Anas ibn Malik narrated that the Prophet (as in Abu Dawud's and Al-Nasa’i's narration) talked about four issues that a Muslim was not allowed to leave for more than forty days. (1) Trimming the mustache: A Muslim should trim the hair growing on the upper lip. In the Two Sahihs, Ibn Omar narrated that the Prophet said, "Do the opposite of what the polytheists do. Let the beard grow long and clip the mustache." (2) Trimming the nails: This is because they contain dirties that prevent water during purification and ablution. (3) Plucking armpit hair: This is because its smell stinks due to sweat if it is uncut for a long time. Plucking is better if one bears it but removing it by any means is allowable. (4) Shaving the pubic hair: It is the hair growing around one's private parts. Finally, a Muslim is not allowed to leave them for more than forty days. However, it is better to cut them before. Adhering to these acts of cleanliness leads to protect one's body from filth and beautify its outer appearance. Thus, a Muslim combines internal and external cleanliness and purity..

261
Aisha said, "The Messenger of Allah (ﷺ) said, 'There are ten matters of pure nature: (1) Trimming the mustache, letting the beard grow, Siwak (tooth-stick), rinsing the nose (in ablution), clipping the nails, washing the knuckles, plucking the armpit hairs, shaving the pubic hairs, and washing one's private parts (after relieving oneself)." Zakareyya said that Mus'ab (hadith narrator) said, "I forgot the tenth which may have been rinsing the mouth.".

Commentary : Islamic law collects the best of everything, so its rules are in harmony with pure human nature, including rules caring about internal and external human cleanliness. In this hadith, the Prophet (ﷺ) mentioned ten matters of pure original nature with which all people were given birth. They are: (1) Trimming the mustache: A Muslim should trim the hair growing on the upper lip, as Ibn Omar narrated in the Two Sahihs that the Prophet said, "Do the opposite of what the polytheists do. Let the beard grow long and clip the mustache," (2) Letting the beard grow: It is to let the hair of chin and cheeks grow without trimming it, (3) Using siwak (tooth-stick): It is a stick cut from arak tree which is used to clean and freshen the mouth and teeth, and remove unpleasant odors, (4) Rinsing the nose: It is to sniff water into the nose then blow it out to remove any dirt or filth, (5) Trimming fingers’ and toes’ nails: It is to trim them before exceeding forty days, for they contain dirties that may harm a person, as Anas narrated in Sahih Muslim, (6) Washing the knuckles: It is to wash any dirties that they may collect, (7) Plucking the armpit hairs: Plucking is better if one bears it but if a person removes it by any means, he follows the Prophetic tradition as well, (8) Shaving the pubic hair: It is to remove the hair growing around male’s or female’s private parts, (9) Washing one's private parts after relieving himself, and (10) Rinsing the mouth: It is to cleanse one’s mouth then spit out the water, especially after eating or eating something with unpleasant smell. Moreover, Abu Hurairah narrated in the Two Sahihs that the Prophet (ﷺ) mentioned circumcision as a matter of pure human nature. It is to cut the foreskin from a baby's penis or the top of the piece of skin that looks like a rooster’s comb from a female baby’s gentile. Finally, there is no doubt that these matters are related to religious and worldly benefits, such as improving one’s appearance, cleansing the body generally and in detail, having keenness on purification, kindly keeping people away from any unpleasant smells that may harm them, and avoiding the practices of the disbelievers like Magus, Jews, and Christians..

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Salman, the Persian, said, "The polytheists said to us, 'We see that your friend taught you how to go to the toilet.' I said, 'Yes, he forbade us from cleaning ourselves with our right hand, facing the prayer direction (during relieving ourselves), and using dung or bones for cleaning (ourselves from impurities). He also said, 'None of you should clean with less than three pebbles.'".

Commentary : The Prophet (ﷺ) was keen to teach his nation all aspects of Islam and correct the mistakes and habits they followed during the period before Islam. Thus, he taught them the etiquette of relieving oneself. The polytheists used to mock his companions and wondered, as Salman narrated, that the Prophet (ﷺ) taught his companions all Islamic matters even if how they should purify themselves after answering the call of nature. As a result, Salman proudly answered them, "Yes" and added that the Prophet (ﷺ) taught them to avoid the right hand in purifying oneself from urine or feces, due to respecting and dedicating it to honorable and noble things while dedicating the left one to remove filths and impurities. Purification is to use water or something similar to remove what comes out from one's penis, vagina, or anus. Salman added that the Prophet (ﷺ) prohibited them from facing the prayer direction while answering the call of nature. This is applied to doing so in deserts not in houses or similar close places. Abu Daoud reported that Marwan ibn Al-Asfar narrated, "I saw Ibn Omar when he making his camel kneel and facing the prayer direction. He sat down to urinate, so I asked him, "O Abu Abdurrahman, was it not forbidden?" He replied, "It is only forbidden if you do it in deserts, but there is no problem if there is something between you and the prayer direction." Salman added that the Prophet (ﷺ) and prohibited them from using dung or bones in purification. The former material is impure and the latter is the food of jinn. In Sahih Muslim, the Prophet (ﷺ) answered the Jinn when they asked him for food, "Every bone on which the name of Allah is recited is your provision. When it falls in your hand, it will be completely covered with flesh, and every dung is fodder for your animals." Salman added that the Prophet (ﷺ) prohibited them from purifying themselves (after answering the call of nature) with less than three pure and dry pebbles. A Muslim can use more than three pebbles until he makes sure he is completely purified. Finally, this hadith contains the following benefits: (1) It clarifies the Prophet's keenness to guide his nation to all useful points, even the most minute details, (2) It contains some of the etiquette that a Muslim has to follow while relieving himself, and (3) A Muslim has to be proud of Islamic teachings, especially in front of those mocking and ridiculing him..

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Jaber ibn Abdullah narrated that the Prophet ﷺ forbade the use of bone or camels' droppings for wiping (after excretion).".

Commentary : The Prophet (ﷺ) taught his companions all the Islamic manners to the extent that he taught them the manners of entering the toilet. He detailed how they should clean themselves and the manners they should follow before and after relieving themselves. In this hadith, Jaber ibn Abdullah clarified that the Prophet (ﷺ) forbade them to cleanse themselves with animals' bones and dry droppings. In Sahih Muslim, the Prophet (ﷺ) said, "Do not cleanse yourself with them, for they are the food of your brothers (Jinn)." Cleansing is done with what is pure such as water, stones, and what is similar to them like napkins..