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| 2 Hadiths

Hadith
254
It was narrated that Jubayr ibn Mut‘im said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “As for me, I pour water over my head three times,” and he gestured with both hands..

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

256
It was narrated that Abu Ja‘far said: Jabir ibn ‘Abdillah said to me: Your cousin– meaning al-Hasan ibn Muhammad ibn al-Hanafiyyah – came to me and said: How is ghusl to be done to cleanse oneself from janabah? I said: The Prophet (blessings and peace of Allah be upon him) used to take three handfuls of water and pour them over his head, then he would pour water over the rest of his body. Al-Hasan said to me: I am a man who has a lot of hair. I said: The Prophet (blessings and peace of Allah be upon him) had more hair than you..

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

258
It was narrated that ‘A’ishah said: When the Prophet (blessings and peace of Allah be upon him) wanted to do ghusl to cleanse himself from janabah, he would call for a vessel the size of a milking pail, then he would scoop up a handful of water from it, and begin with the right side of his head, then the left side, and he gestured with both hands on the middle of his head..

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

262
It was narrated that ‘A’ishah said: When the Messenger of Allah (blessings and peace of Allah be upon him) wanted to do ghusl to cleanse himself from janabah, he would wash his hands first..

Commentary : The word janabah refers to anyone who emits maniy (semen) or has intercourse; it is so called because he must avoid (ijtinab) prayer and other acts of worship until he has purified himself. The Prophet (blessings and peace of Allah be upon him) taught us in both word and deed how to do ghusl to cleanse ourselves from janabah, and the etiquette and Sunnahs of doing so.
In this hadith, ‘A’ishah (may Allah be pleased with her) narrates that when the Prophet (blessings and peace of Allah be upon him) wanted to do ghusl to cleanse himself from janabah, he would wash his hands; what is meant is that he would wash his hands before doing ghusl and before putting his hand into the vessel to take some water, as is proven in another report. This is an example of prophetic etiquette, and is done so as to ensure that the hand is pure and that nothing dirty is stuck to it, so as not to contaminate the water. Thus he could be certain that the water was completely pure..

266
It was narrated that Maymunah bint al-Harith said: I brought some water for the Messenger of Allah (blessings and peace of Allah be upon him) to do ghusl, and screened him. He poured water over his hand and washed it once or twice – Sulayman [one of the narrators] said: I do not know whether he mentioned a third time or not – then he poured water with his right hand onto his left hand and washed his private part. Then he rubbed his hand on the ground or on the wall. Then he rinsed his mouth and cleaned his nose, washed his face and hands, and washed his head. Then he poured water over his body. Then he stepped aside and washed his feet. Then I handed him a cloth, but he gestured like this with his hand, and did not want it..

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

270
It was narrated that Muhammad ibn al-Muntashir said: I asked ‘A’ishah a question, and I told her what Ibn ‘Umar had said: I would not like to enter ihram in the morning with the smell of perfume still emanating from me. ‘A’ishah said: I put perfume on the Messenger of Allah (blessings and peace of Allah be upon him), then he went around to his wives, then he entered ihram in the morning..

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

275
It was narrated that Abu Hurayrah said: The call immediately preceding the prayer (iqamah) was given, the rows had been straightened and the people were standing, and the Messenger of Allah (blessings and peace of Allah be upon him) came out to us. But when he stood in his place, he remembered that he was junub, so he said to us: “Stay where you are,” then he went back and did ghusl. Then he came out to us with his head dripping with water, and said the takbir and led us in prayer..

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

277
It was narrated that ‘A’ishah said: When one of us became junub, she would scoop water over her head with her hands three times, then she would pour water with her hand over her right side and pour water with her other hand over her left side..

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

278
It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “The Children of Israel used to bathing naked, looking at one another, but Musa used to bathe alone. They said: ‘By Allah, nothing is preventing Musa from bathing with us except that he has large testicles.’ He went to bathe one time, and placed his garment on a rock, then the rock fled with his garment, so Musa chased after it, saying ‘My garment, O rock!’ until the Children of Israel saw Musa and said: ‘By Allah, there is nothing wrong with Musa.’ Then Musa took his garment and struck the rock repeatedly.” Abu Hurayrah said: By Allah, he left marks on the rock, six or seven marks from striking it..

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

279
It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Whilst Ayyub was bathing naked, locusts of gold fell on him, so Ayyub started to collect them in his garment. His Lord called out to him: ‘O Ayyub, have I not made you independent of means so that you have no need of what you see?’ He said: ‘Yes indeed, by Your glory, but I cannot do without Your blessing.’”.

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

283
It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) met him in one of the streets of Madinah when he was junub, so he turned back from him, then he went and did ghusl, then he came back. [The Prophet (blessings and peace of Allah be upon him)] said: “Where did you go, O Abu Hurayrah?” He said: I was junub, and I did not like to sit with you when I was not in a state of purity. He said: “Subhan Allah! The Muslim does not become impure (najis).”.

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

290
It was narrated from ‘Abdullah ibn ‘Umar that he said: ‘Umar ibn al-Khattab mentioned to the Messenger of Allah (blessings and peace of Allah be upon him) that he became junub at night, and the Messenger of Allah (blessings and peace of Allah be upon him) said to him: “Do wudu’ and wash your penis, then go to sleep.”.

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

291
It was narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “When a man sits between the four parts (arms and legs) of his wife and has intercourse with her, then ghusl is obligatory.”.

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

293
It was narrated from Ubayy ibn Ka‘b that he said: O Messenger of Allah, what if a man has intercourse with a woman and does not ejaculate? He said: “He should wash what touched the woman of his body, then do wudu’ and pray.”.

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

296
It was narrated from Hisham ibn ‘Urwah, from ‘Urwah, that he was asked: Can a menstruating woman take care of me or can a woman come close to me when she is junub? ‘Urwah said: All of that is fine with me; whatever the case, she may take care of me, and there is no problem for anyone in that regard. ‘A’ishah told me that she used to comb the hair of the Messenger of Allah (blessings and peace of Allah be upon him) when she was menstruating and the Messenger of Allah (blessings and peace of Allah be upon him) was observing i‘tikaf in the mosque; he would put his head out for her when she was in her apartment, and she would comb his hair when she was menstruating..

Commentary : Among the Jews, when one of their women menstruated, they would banish her from the house, and they would not eat with her, drink with her or be in the same room as her. In our religion, however, the menstruating woman is not to be blamed for something that Allah has ordained for her, so her body is pure, apart from the place where the impurity is.
In this report, the Tabi‘i Hisham ibn ‘Urwah narrates that someone asked his father, ‘Urwah ibn al-Zubayr: Is it permissible for a menstruating woman to take care of him or to come close to him? Or for a woman who has become junub as a result of an erotic dream or intercourse to do that? ‘Urwah explained to him that there is nothing wrong with a woman who is menstruating or is junub taking care of someone else, or coming close to someone else; she may take care of him when she is menstruating or is junub, with no reservations, and she does not incur any sin. Then he narrated that ‘A’ishah (may Allah be pleased with her), the wife of the Prophet (blessings and peace of Allah be upon him) used to comb the hair of the Prophet (blessings and peace of Allah be upon him) when she was menstruating and the Prophet (blessings and peace of Allah be upon him) was observing i‘tikaf in the mosque at that time. He would bring his head close to her when she was in her apartment and the rest of his body was in the mosque, and he was aware of her condition and that she was menstruating. Her apartment was attached to the mosque.
Even though this hadith indicates that it is permissible for a menstruating woman to take care of her husband and others, it also indicates that it is permissible for a woman who is junub to be close to other people and to take care of others. This is understood by analogy with the woman who is menstruating; what they have in common is major impurity, and this is a clear analogy.
The hadith refers to combing a man’s hair, and includes other things that come under the heading of adorning oneself.
It indicates that a menstruating woman may care for her husband and help him with personal hygiene.
It indicates that if the one who is observing i‘tikaf puts his head, hand or foot outside the mosque, that does not invalidate his i‘tikaf.
It highlights the Prophet’s kind treatment of his wives, and how he would understand their situation and condition.
It indicates that the body and clothing of the menstruating woman are pure (tahir). .

265
Abu Hurairah narrated that the Prophet ﷺ said, "When anyone amongst you squats for answering the call of nature, he should neither turn his face nor back towards the qibla (prayer direction).".

Commentary : The Prophet (ﷺ) taught his companions all the Islamic manners to the extent that he taught them the manners of entering the toilet. In this hadith, he forbade us to turn our faces or backs toward the prayer direction. This is out of glorifying and preserving the Kaaba, the Sacred House of Allah in Mecca. Instead, a Muslim has to avoid these two directions. In the two Sahihs, Abu Ayyoub Al-Ansary narrated that the Prophet said, “Turn toward the East or the West.” Finally, this hadith is one of the hadiths that clarifies the etiquette of relieving oneself..

269
Abu Hurairah narrated that the Messenger of Allah ﷺ said, "Be careful about the two things that necessitate cursing." They (the companions) asked, "O Messenger of Allah ﷺ, what are those two things that necessitate cursing?" He answered, "Relieving oneself in the people's way or under their shades.".

Commentary : The Prophet (ﷺ) was keen to keep public places clean and warned Muslims against falling into bad habits that harm people in those places. In this hadith, he warned against: (1) Two things that necessitate cursing their doers, or (2) Two things that people curse. Cursing is expulsion from Allah's mercy. When the Prophet's companions asked him about these two acts, he replied, "Answering the call of nature in the people's way or under their shades." He forbade these acts, for they spread filths and impurities of nasty smell in people's way and under their shadows. This hadith contains the following benefits: (1) Islamic law’s keenness to keep individuals and societies away from what hurt them, which may lead to curse and insult each other, and (2) It urges Muslims to stick to reasons for bringing love, happiness, and hope goodness for each other and removing harms and difficulties..

270
Anas ibn Malek narrated that the Messenger of Allah ﷺ entered a garden while a little servant was following him with a jar of water and he was the youngest amongst us. He (the servant) placed it next to a lote-tree. The Messenger of Allah ﷺ relieved himself then came out after cleaning himself with water.".

Commentary : The Prophet (ﷺ) was modest so he used to conceal himself when answering the call of nature. In this hadith, the noble companion Anas ibn Malik narrated that the Prophet (ﷺ) entered an orchard or garden full of palm trees with a little boy who was the youngest companion present in this situation. The boy was carrying a jar of enough water for ablution and placed it next to a lote-tree for the Prophet (ﷺ). After answering the call of nature, the Prophet (ﷺ) used this water to purify himself from traces of urine and feces then came out of the garden. Finally, this hadith contains the following benefits: (1) One has to conceal himself and be away from people while answering the call of nature, and (2) The legality of cleaning oneself with water..

273
Huthaifa ibn Al-Yaman narrated, "I was with the Prophet ﷺ and when he came to some people's garbage, he urinated while standing. I went aside but he said to me, 'Come closer.' I came closer till I stood behind his heels. Then he performed ablution and wiped over his leather socks.".

Commentary : The Prophet (ﷺ) used to take much care of teaching Muslims the matters of purification and the etiquette of relieving oneself. In this hadith, Huthaifa ibn Al-Yaman, the noble Companion, narrated that he was with the Prophet (ﷺ) when he urinated in a garbage while standing, unlike his well-known habit of urinating while sitting. The Prophet (ﷺ) may have done it for one of the following reasons: (1) He did not find something to sit on, (2) He had something that prevented him from sitting such as a wound, or (3) To protect his private parts in this garbage. Huthaifa went aside until the Prophet (ﷺ) finished relieving himself. Afterward, the Prophet (ﷺ) asked him to come closer to take water for ablution. In the end, the Prophet (ﷺ) wiped over his leather socks instead of taking off and washing his feet. To wipe over them, a Muslim should wear leather socks after performing a complete ablution. Finally, this hadith contains the following benefits: (1) It is permissible to urinate while standing, and (2) The legitimacy of wiping over the socks..

274
Al-Mughira ibn Shu’ba narrated, “The Messenger of Allah ﷺ lagged (during traveling) and I also lagged with him. After relieving himself, he asked me, ‘Do you have any water?’ I brought to him a jar of water. He washed his palms and face. When he tried to get his forearms out, the gown’s sleeve was tight. Therefore, he brought them out from under the gown and threw it over his shoulders. He washed his forearm and wiped his forelock, turban, and socks. Then he mounted and I mounted. When we reached the people, they were already praying and led by Abdurrahman ibn Awf who completed a rak'a. When he (Abdurrahman) perceived (the presence of) the Prophet ﷺ, he began to step back, but the Prophet ﷺ signed to him (to continue) so he (Abdurrahman) continued the prayer with them. When he completed it, the Prophet ﷺ and I got up to offer the rak'a we missed.”.

Commentary : The Prophet ﷺ did not stop teaching his companions whether he was home or traveling. He was particularly keen to teach them the matters of purity and the etiquette of answering the call of nature. In this hadith, Al-Mughirah ibn Shu’bah narrated that the Prophet ﷺ and he lagged behind his companions during their traveling to fight in Tabouk battle, Battle of Hardship, in 8th AH as in another narration in the Two Sahihs. After relieving himself, the Prophet ﷺ asked Al-Mughirah for water to perform ablution. Al-Mughirah provided him with a leather jar of water. The Prophet ﷺ washed his palms and face. His gown’s sleeve was too tight to wash his arms to elbows. Therefore, he brought them out from under the gown and threw it over his shoulders to wash his arms and keep his gown dry. Although the basic principle is to wipe the entire head once during ablution, the Prophet ﷺ wiped his forelock and turban. He wiped the visible front part of his head and wiped his turban instead of the entire head. Then, he did not wash his feet but wiped over his socks. To wipe over one’s socks, it is a prerequisite to wear them after an initial ablution, as Al-Mughirah narrated in the Two Sahihs, “When I was with the Prophet ﷺ on a journey, I dashed to take off his socks (so he could wash his feet) but he said, ‘Leave them, for I wore them after performing ablution.’ So he wiped over them.” Then, the Prophet ﷺ and Al-Mughirah rode their animals. When they reached the people, they were already praying and led by Abdurrahman ibn Awf who completed a rak'a. The companions began praying, for the Prophet ﷺ was late. When Abdurrahman realized the Prophet’s presence, he wanted to step back and let the Prophet ﷺ lead them in prayer but the Prophet ﷺ signed to him to keep leading them in prayer. Once Abdurrahman completed the prayer, both the Prophet ﷺ and Al-Mughirah got up to offer the rak'a they missed. Finally, this hadith contains the following benefits: (1) It is legitimate that the virtuous one can be led in prayer by a person of lower rank, (2) A Muslim should be keen to perform prayer at their specific times, (3) It clarifies the virtue of Abderrahman ibn Awf, and (4) It is legitimate to wipe over the turban and socks..

275
Bilal narrated that the Prophet ﷺ wiped over his leather socks and head cover. In another narration, he said, "I saw the Prophet ﷺ ...".

Commentary : Islamic law aims to ease people's different acts of worship such as wiping over the socks, turban, and veil instead of washing one’s feet or wiping one’s head. In this hadith, the noble companion Bilal ibn Rabah explained that the Prophet (ﷺ) sometimes wiped over his socks during ablution instead of washing his feet on the condition that he had worn them after a complete previous ablution as proved in the hadith narrated by Al-Mughirah ibn Shu’ba in the two Sahihs that he said, "When I was with the Prophet (ﷺ) on a journey, I dashed to take off his socks (so he could wash his feet) but he said, 'Leave them, for I wore them after performing ablution.' So he wiped over them." Khuff is a thin leather sock. Likewise, Bilal saw the Prophet wiping over his turban out of ease of his nation's acts of worship..

276
Shureih ibn Hane' said, "I came to 'A'isha to ask her about wiping over the leather socks. She said, 'Go to Ibn Abi Taleb, for he used to travel with the Messenger of Allah ﷺ.' We asked him and he answered, 'The Messenger of Allah ﷺ appointed three days for a traveler and one day for a resident.".

Commentary : Islam is a religion of ease that takes people’s conditions during worship into consideration. As a result, it allows the traveler and resident to wipe over (with water) their leather slippers (khuff) instead of washing their feet. In this hadith, Shureih ibn Hane' asked 'A'isha, Mother of the Believers about the duration and conditions of wiping over (with water) the leather slippers instead of washing one's feet. She guided him to ask Ali ibn Abi Taleb, for he used to travel with the Prophet (ﷺ). Ali told him that the Prophet (ﷺ) appointed three days for a traveler and one day for a resident to wipe over their leather slippers. After the appointed duration ends, they both should take off the leather slippers to wash their feet. Afterward, they wear them and resume wiping over them. To wipe over the leather slippers, a Muslim should wear them after performing a complete ablution, as stated in the hadith narrated by Al-Mughirah ibn Shu’bah in the Two Sahihs in which he said, "When I was with the Prophet (ﷺ) on a journey, I dashed to take off his socks (so he could wash his feet) but he said, 'Leave them, for I wore them after performing ablution.' So he wiped over them." Finally, this hadith contains the following benefits: (1) It clarifies the Companions' supreme etiquette, and (2) People's questions about Islam should be forwarded to the more knowledgeable scholars..

277
Buraida ibn Al-Haseeb narrated that the Prophet ﷺ offered all prayers on the day of the Conquest with one ablution and wiped over his leather shoes. Omar said to the Prophet ﷺ, “You have done something today that you have not been accustomed to.” The Prophet ﷺ replied, “I have done it on purpose, O Omar.”.

Commentary : Islam is a tolerant religion that is based on ease, not hardship. Allah has just legislated acts of worship that his servants can bear and perform. In this hadith, Buraida ibn Al-Haseeb narrated that the Prophet (ﷺ) offered all prayers on the day of Conquering Mecca with one ablution and wiped over his leather shoes (khuff) in the eighth year of the Hijra. It was his habit to perform ablution for each prayer, as in Sunan Abu Dawud. As a result, Omar asked him, "You have done something today that you have not been accustomed to." The Prophet (ﷺ) confirmed that he did that on purpose to teach people that it is permissible to offer all daily prayers with one ablution, out of easiness, for ablution is not required if it is still valid. Finally, this hadith contains the following benefits: (1) The Prophet's Companions used to observe him to follow his actions and teachings, (2) The permissibility of a student's asking his teacher about his deeds that may contradict his habits, out of learning, (3) The permissibility of wiping over the socks..

279
Abu Hurairah narrated, "The Messenger of Allah ﷺ said, 'The purification of a utensil of any one of you, after licked by a dog, is to wash it seven times, using earth for the first time.'".

Commentary : The Prophet (ﷺ) forbade the unnecessary purchasing of a dog because it contained impurity and the angel never entered houses containing dogs or statues. The Prophet (ﷺ) guided us on how to purify a utensil if a dog would lick it with saliva, tongue, or mouth. In this hadith, he guided us to wash the utensil seven isolated times, using earth for the first time. This number of washing is either done out of devotion as the Prophet commanded, or because of the dog's impure saliva. In An-Nasa’i’s narration, the Prophet (ﷺ) said, "One of them is with earth,” so he confirmed that using earth was one time without stipulating to make it the first one. On the other hand, he commanded to use earth, for it could kill diseases emanating and transmitting from dogs to utensils, but using only water could not remove them completely. He commanded to repeat using water to make sure of their cleanliness. On the other hand, there is no difference between types of dogs in this regard, whether it is permissible to own it, such as a hunting dog, or not. Finally, this hadith confirms the importance of following the ways to prevent diseases..

280
Abdullah ibn Mughaffal narrated, "The Messenger of Allah (ﷺ) commanded killing dogs. Then, he said, 'What is their trouble with dogs?' Then, he granted permission to keep dogs for hunting and guarding sheep and added, 'When the dog licks the utensil, wash it seven times and rub it with earth the eighth time.'" In another narration, the narrator said, "He granted permission to keep dogs for hunting, guarding sheep, and protecting cultivated land.".

Commentary : Dogs are animals with many different characteristics. Some are beneficial while others are harmful. The Prophet (ﷺ) showed how to deal with these various types. In this hadith, Abdullah ibn Mughaffal narrated that the Prophet (ﷺ), for a while, ordered killing dogs. Later, he abrogated the former rule and said, "'What is their trouble with dogs?" Moreover, he granted permission to keep dogs for hunting, guarding sheep, and protecting cultivated land. Also, he guided people on how to wash utensils that dogs licked. They should be washed seven times with water and rubbed with earth the eighth time. It proves that both dogs' saliva and leftovers are impure. In Sahih Muslim, Abu Hurairah narrated that the Prophet (ﷺ) ordered to wash that type of vessels with water seven times, and the first washing should be with the earth. Washing it seven times is out of devotion or due to the impure saliva. In Nasa'i's narration, the Prophet (ﷺ) said, “One of them is with the earth," So, it is not a prerequisite to make the first washing with the earth. Using the earth is due to its ability to kill diseases of dogs' saliva stuck to vessels, which water only is not able to remove. Repeated washing with water is to make sure that a vessel becomes pure. There is no difference between types of dogs in this regard, whether or not, it is permissible to own it. Finally, this hadith confirms how Islam prevents anything that may cause harm to Muslims..

281
Jaber narrated that the Messenger of Allah ﷺ forbade urinating in stagnant water..

Commentary : Islam urges us to preserve water sources to keep them pure and away from all types of pollution that may change any of its descriptions. In this hadith, Jaber ibn Abdullah narrated that the Prophet (ﷺ) forbade urinating in stagnant water for this act will lead to pollute and make the water dirty when people use it. It also makes it unsuitable for bathing. In another hadith, he also forbade bathing in it. In the Two Sahihs, Abu Hurairah narrated that the Prophet (ﷺ) said, "None of you is allowable to urinate in stagnant water, which is not flowing, then wash in it." A Muslim is commanded to preserve all types of water, flowing or stagnant, especially the latter, for it is unrenewable and subject to be corrupted if a person throws impurities into it such as urine and the like..

283
Abu Hurairah narrated that the Prophet ﷺ said, "None of you could wash in stagnant water if he engaged in intercourse." Abu Huraira was asked, "O Abu Hurairah, how does one do it?" Abu Hurairah answered, "It was to be taken out in handfuls.".

Commentary : Islam urges us to preserve water sources to keep them pure and away from all types of pollution that may change any of its descriptions. In this hadith, Abu As-Sa'eb, the servant of Hesham ibn Zuhra, narrated that Abu Hurairah reported that the Prophet (ﷺ) forbade washing oneself due to intercourse or ejaculation in unrenewable stagnant water, for this act will lead to pollute and make the water dirty when people use it. It also makes it unsuitable for bathing as long as its characteristics (color, taste, or smell) change. The word "janabah" is applied to anyone who ejaculates or has intercourse. It is called that because a Muslim "yatajannab" (avoids) prayer and some acts of worship until he purifies himself. Abu As-Sa'eb asked Abu Hurairah about how to use the stagnant water for performing ablution. Abu Hurairah told him to scoop from it and perform ablution outside. This is for keeping the water pure and suitable for usage. A Muslim is commanded to preserve all types of water, flowing or stagnant, especially the latter, for it is unrenewable and subject to be corrupted if a person throws impurities into it..

290
Abdullah ibn Shehab Al-Khawlany narrated, "I stayed in the house of 'A'isha and had a wet dream, so I dipped and left both of my clothes in water. A maid-servant of A'isha saw me and informed her. 'A'isha called and asked me, 'Why did you do that with your clothes?' I answered, 'I saw in a dream what a sleeper saw.' She said, 'Did you find anything on your clothes?' I said, 'No.' She said, 'If you have found anything, you should have washed it. I remember when I scraped it (semen) off the garment of the Messenger of Allah (ﷺ) with my nails when it was dry.'".

Commentary : Islam is keen on purifying and cleaning Muslim’s body and clothes and removing any hardships that may unintentionally happen. In this hadith, Abdullah ibn Shehab Al-Khawlany mentioned that he visited Aisha, the Mother of the Believers, and stayed at place that she prepared for her students of knowledge and guests out of honor, with a veil and curtain between her and them. Abdullah said that he once slept, had a wet dream, and thought it stuck to his clothes. The wet dream is to dream of having intercourse with the other gender, which is often accompanied by ejaculation. When Abdullah woke up, he dipped his clothes in water to purify them. A maid-servant of Aisha saw him and then informed her about what he did. The narration of At-Tirmidhy mentions, “She ordered (someone) to give him a yellow blanket to sleep in. He had a wet dream and was too shy to send it back to her while having traces of semen. He dipped it in water and sent it to her." This is evidence that he was in a place other than the one in which she stayed. She asked him about the reason for his dipping his clothes in the water. He answered her about the reason. Aisha asked him if he saw anything (traces of semen) on his clothes. He answered that he did not, which indicated that he may not have ejaculated on them. She clarified that they should be washed if they had traces of semen. Then, she told him that she used to scrape it (semen) off the garment of the Prophet (ﷺ) with her nails when it (semen) was dry, which was an approval from the Prophet (ﷺ). Finally, this hadith contains the following benefits: (1) Aisha was keen on teaching her students, especially when she saw something urgent such as this incident, (2) It is a part of etiquette to refrain from using explicit words to preserve the modesty of whom we are addressing, (3) It clarifies the Prophet’s simple style in clothing, and (4) It illustrates how a woman serves her husband like washing his clothes and the like..

295
Maimouna, the Prophet's wife, said, “The Prophet ﷺ used to lie with me when I was menstruated, and there was a cloth between me and him.".

Commentary : Allah said, "And they ask you about menstruation. Say, 'It is an annoyance. So keep away from women during menstruation, and do not approach them until they are purified.'" (Al-Baqarah: 222) Thus, Allah forbade sexual intercourse during menstruation, but it is permissible to do anything other than penetration during this period as Maimouna, Mother of the Believers, narrated in this hadith that the Prophet (ﷺ) used to lie down with her (a metaphor for intercourse) while she was menstruating but there was a garment in between. This is explained by Abu Daoud's narration that one of the Prophet's wives said, "When the Prophet wanted to do something (i.e. kissing, embracing) with (his) menstruating wife, he would put a garment on her private part.”.

299
Abu Hurairah narrated, "While the Prophet ﷺ was in his mosque, he asked Aisha, 'Get me the garment.' She replied, 'I was menstruating.' He remarked, “Indeed, your menstruation is not in your hand.”.

Commentary : Menstrual blood is impure, unlike any place that it does not touch it. In this hadith, Abu Hurairah narrated that when the Prophet (ﷺ) was in his mosque and asked his wife Aisha, who was in her room, to get him the garment or the mat (as in Muslim's narration which is called khumra). It is a small mat that is large enough to be prostrated on and is called khumra, for it covers and isolates one’s face from the ground. Aisha answered that she was menstruating, thinking that all menstruating woman's body was impure so she could neither touch the garment nor enter the mosque. Thus, the Prophet clarified that only the menstrual spot, which is the vulva, was impure, unlike her remaining body. As a result, her hands were pure because they did not menstruate, so she gave him the garment with her hand. Allah had lifted from this Muslim nation the burdens that the Children of Israel had shouldered. They used to get a woman out of her home during menstruation. Additionally, they neither ate nor drank with her. All praise is due to Allah who made us from the nation of the best Prophet..