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Hadith
516
It was narrated from Abu Qatadah al-Ansari that the Messenger of Allah (blessings and peace of Allah be upon him) was praying whilst carrying Umamah, the daughter of Zaynab the daughter of the Messenger of Allah (blessings and peace of Allah be upon him) and of Abu’l-‘As ibn Rabi‘ah ibn ‘Abd Shams. When he prostrated he put her down, and when he stood up, he picked her up again..

Commentary : The Prophet (blessings and peace of Allah be upon him) was kind and forbearing to old and young alike. He (blessings and peace of Allah be upon him) loved children and was compassionate towards them.
In this hadith, Abu Qatadah al-Ansari (may Allah be pleased with him) narrates that the Messenger of Allah (blessings and peace of Allah be upon him) sometimes led them in an obligatory prayer whilst carrying his granddaughter Umamah, the daughter of Zaynab the daughter of the Messenger of Allah (blessings and peace of Allah be upon him). Her father’s name was Abu’l-‘As ibn ar-Rabi‘ ibn ‘Abd Shams. When the Prophet (blessings and peace of Allah be upon him) stood up, he carried her on his shoulder, as is narrated in as-Sahihayn, and when he bowed and prostrated, he put her down on the ground. Then when he rose from prostration and stood up for the second rak‘ah, he picked her up again, (and continued like that) until he finished his prayer. This indicates that it is permissible to carry children whilst praying, if there are no impure substances (najasah) on them, such as urine, stools and the like.
This hadith highlights the compassion and good attitude of the Prophet (blessings and peace of Allah be upon him).
It indicates that a slight movement whilst praying, picking up a child whilst praying, and other actions, even if they are many but not consecutive – rather they are intermittent – do not invalidate the prayer..

517
It was narrated that ‘Abdullah ibn Shaddad ibn al-Had said: My maternal aunt Maymunah bint al-Harith told me: My bed was next to the place where the Prophet (blessings and peace of Allah be upon him) prayed, and sometimes part of his garment would fall on me whilst I was on my bed..

Commentary : Among the Jews, when a woman menstruated, they would expel her from the house; they would not eat with her, or drink with her or be with her in the same room. In Islamic teachings, however, the menstruating woman is not blamed for something that Allah has decreed for her; her entire body is pure (tahir) apart from the place where the hurt (i.e., menses) is.
This hadith is a brief part of a longer hadith in which the Mother of the Believers Maymunah (may Allah be pleased with her) stated that the Prophet (blessings and peace of Allah be upon him) used to pray in her apartment, and the place where he prayed was next to her bed on which she would be sleeping, and when she was menstruating – as is mentioned in a report in al-Sahihayn – sometimes the garment of the Prophet (blessings and peace of Allah be upon him) would touch her whilst he was praying.
This indicates that the menstruating woman is not impure (najis) and it indicates that her garment that she wears whilst menstruating is pure (tahir). It also indicates that the menstruating woman may be close to one who is praying, and that does not affect his prayer or interrupt it. This is an example of the ways in which Islam makes things easier for women in all circumstances, and honours women, especially at the time of menses, whereas the Jews used to regard the menstruating woman as impure, so no one would go near her or eat with her..

520
It was narrated that ‘Abdullah said: Whilst the Messenger of Allah (blessings and peace of Allah be upon him) was standing in prayer at the Kaaba, and a group of Quraysh were sitting in one of their gatherings, one of them said: Look at this show-off! Which of you will go the recently slaughtered camel of the family of So-and-so, and bring its dung, blood and intestines, then wait until he prostrates and put it between his shoulders? The most wretched of them jumped up [and went and brought that filth], then when the Messenger of Allah (blessings and peace of Allah be upon him) prostrated, he put it between his shoulders. The Prophet (blessings and peace of Allah be upon him) remained in prostration, and the polytheists fell about laughing, then someone went to Faatimah (peace be upon her) – who was still a young girl – and she came running, whilst the Prophet (blessings and peace of Allah be upon him) was still prostrating, and she lifted [that filth] off him and cast it aside, then she turned to them and berated them. When the Messenger of Allah (blessings and peace of Allah be upon him) finished his prayer, he said: “O Allah, I urge You to wreak vengeance upon Quraysh; O Allah, I urge You to wreak vengeance upon Quraysh; O Allah, I urge You to wreak vengeance upon Quraysh.” Then he said: “O Allah, I urge You to wreak vengeance upon ‘Amr ibn Hisham, ‘Utbah ibn Rabi‘ah, Shaybah ibn Rabi‘ah, al-Walid ibn ‘Utbah, Umayyah ibn Khalaf, ‘Uqbah ibn Abi Mu‘ayt and ‘Umarah ibn al-Walid.” ‘Abdullah said: By Allah, I saw them fallen in battle on the day of Badr, then they were dragged to the dry well, the dry well of Badr. Then the Messenger of Allah (blessings and peace of Allah be upon him) said: “And the people in the dry well were followed with a curse.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was sorely mistreated by the polytheists, but he persevered in the face of many difficulties for the sake of spreading his call and conveying the message of his Lord. The polytheists persecuted him in Makkah and elsewhere, but he remained steadfast, seeking reward for that with Allah, in the hope that Allah (may He be glorified) would guide them to enter Islam.
In this hadith, ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) speaks of one of the kinds of mistreatment that the Prophet (blessings and peace of Allah be upon him) endured at the hands of the disbelievers of Quraysh. The Prophet (blessings and peace of Allah be upon him) was standing in prayer at the Kaaba, and some of the disbelievers of Quraysh were sitting in one of their gatherings, when one of them said: Do you not see this showoff? referring to the Prophet (blessings and peace of Allah be upon him). He falsely claimed that the Prophet (blessings and peace of Allah be upon him) was praying at the Kaaba in order to show off, so that people would see his worship. Then that man said: Which of you will go to the recently slaughtered camel of the family of So-and-so …? What is meant is that a specific person had recently slaughtered a camel; the word translated here as camel refers to an animal that has been slaughtered and is being cut up. He wanted someone to go and take the dung, blood and intestines of that camel and bring it to them, then wait until the Prophet (blessings and peace of Allah be upon him) prostrated, then place that filth between his shoulders. The most wretched of the people, whose name was ‘Uqbah ibn Abi Mu‘ayt, went and did what they had agreed on. The polytheists laughed so much at the Prophet (blessings and peace of Allah be upon him) that they found themselves leaning on one another in their laughter. The Prophet (blessings and peace of Allah be upon him) remained in prostration, and someone – it may have been Ibn Mas‘ud himself (may Allah be pleased with him) – went to Fatimah (may Allah be pleased with her) and told her what had happened. At that time she was still very young. Fatimah (may Allah be pleased with her) came quickly, removed the filth from the Prophet (blessings and peace of Allah be upon him), then turned to the polytheists and berated them.
When the Prophet (blessings and peace of Allah be upon him) finished his prayer, he prayed against them, saying: “O Allah, I urge You to wreak vengeance upon Quraysh; O Allah, I urge You to wreak vengeance upon Quraysh; O Allah, I urge You to wreak vengeance upon Quraysh.” In other words, destroy Quraysh. What is meant is the disbelievers among them, or those whom he named after that. The words were general in meaning but what was meant was specific individuals. Then he (blessings and peace of Allah be upon him) prayed against specific individuals, as he said: “O Allah, I urge You to wreak vengeance upon ‘Amr ibn Hisham, ‘Utbah ibn Rabi‘ah, Shaybah ibn Rabi‘ah, al-Walid ibn ‘Utbah, Umayyah ibn Khalaf, ‘Uqbah ibn Abi Mu‘ayt and ‘Umarah ibn al-Walid.” On the day of the battle of Badr – which took place in 2 AH, and was the first and greatest battle – all of those whom the Prophet (blessings and peace of Allah be upon him) had prayed against were killed, and were thrown into a dry well. When they were thrown into the dry well, the Prophet (blessings and peace of Allah be upon him) said: “And the people in the dry well were followed with a curse,” meaning that Allah followed them with a curse, so that just as they were killed in this world, they will be cast out from the mercy of Allah (may He be glorified and exalted) in the hereafter.
This hadith highlights a clear miracle of the Prophet (blessings and peace of Allah be upon him), as his supplication was answered and each of those against whom he had prayed was killed..

521
It was narrated from Ibn Shihab that ‘Umar ibn ‘Abd al-‘Aziz delayed the prayer one day. ‘Urwah ibn al-Zubayr went to him and told him that al-Mughirah ibn Shu‘bah delayed the prayer one day when he was in Iraq, then Abu Mas‘ud al-Ansari came to him and said: What is this, O Mughirah? Do you not know that Jibril (blessings and peace of Allah be upon him) came down and prayed, and the Messenger of Allah (blessings and peace of Allah be upon him) prayed; then he prayed, and the Messenger of Allah (blessings and peace of Allah be upon him) prayed; then he prayed, and the Messenger of Allah (blessings and peace of Allah be upon him) prayed; then he prayed, and the Messenger of Allah (blessings and peace of Allah be upon him) prayed; then he prayed, and the Messenger of Allah (blessings and peace of Allah be upon him) prayed – then he said: Thus I have been commanded? ‘Umar said to ‘Urwah: Watch what you are saying! Are you saying that Jibril was the one who defined the times of prayer for the Messenger of Allah (blessings and peace of Allah be upon him)? ‘Urwah said: That is what Bashir ibn Abi Mas‘ud used to narrate from his father.
‘Urwah said: ‘A’ishah told me that the Messenger of Allah (blessings and peace of Allah be upon him) used to pray ‘Asr when the sun was shining into her apartment, before the apartment became shady..

Commentary : Praying at the beginning of the time for the prayer, and hastening to do so, is among the best of deeds by means of which one may draw closer to Allah (may He be exalted). The Prophet (blessings and peace of Allah be upon him) explained the times of prayer in both his words and his actions. The Sahabah after him were careful to offer the prayers on time, and they encouraged one another to do that.
In this hadith, it says that when ‘Urwah ibn al-Zubayr saw ‘Umar ibn ‘Abd al-‘Aziz – who at that time was the governor of Madinah, during the caliphate of ‘Abd al-Malik ibn Marwan – delaying the prayer, namely ‘Asr prayer, one day, he went to him and told him that al-Mughirah ibn Shu‘bah (may Allah be pleased with him) delayed the prayer one day when he was in Iraq, and Abu Mas‘ud al-Ansari (may Allah be pleased with him) went to him and objected to his doing that. He said to him: Do you not know that Jibril came down and prayed, and the Messenger of Allah (blessings and peace of Allah be upon him) prayed? He was referring to the time when Jibril came down to the Prophet (blessings and peace of Allah be upon him) and led him in prayer at the times of all five daily prayers; thus he taught the Prophet (blessings and peace of Allah be upon him) when the times for the prayers began and when the prayers are to be performed. In other words, he explained the times of prayer to him, and that delaying the prayer from that time to the time when ‘Umar ibn ‘Abd al-‘Aziz prayed was something that was not narrated from the Prophet (blessings and peace of Allah be upon him). The words “Thus I have been commanded” are the words of the Prophet (blessings and peace of Allah be upon him). ‘Umar ibn ‘Abd al-‘Aziz said to ‘Urwah: Watch what you are saying! In other words, verify what you are narrating; are you saying that Jibril was the one who defined the times of prayer for the Messenger of Allah (blessings and peace of Allah be upon him)? From this question of ‘Umar ibn ‘Abd al-‘Aziz – was it Jibril who taught the Prophet (blessings and peace of Allah be upon him) the times of the prayers? – it seems that he was not aware of this hadith. So ‘Urwah said to him: That is what Bashir ibn Abi Mas‘ud used to narrate from his father, meaning that this was the isnad (chain of narrators) of the report, so that he would know that it was sahih (sound), with an uninterrupted isnad.
Then ‘Urwah said, as further confirmation: ‘A’ishah the Mother of the Believers (may Allah be pleased with her) told me that the Messenger of Allah (blessings and peace of Allah be upon him) used to pray ‘Asr when the sun was shining into her apartment, before the apartment became shady. What is meant is that the sun was still high; in other words, he used to offer the prayer at the beginning of its time.
This hadith urges the Muslim to pray at the beginning of the time for the prayer, especially in the case of ‘Asr prayer, and that delaying the prayer may take it to the time when it is not allowed and it is makruh (disliked) to pray.
It also indicates that it is prescribed for the scholar to advise one who is in a position of authority.
And it indicates that one may request verification of a hadith from the one who narrates it..

526
It was narrated from Ibn Mas‘ud that a man kissed a woman, then he came to the Prophet (blessings and peace of Allah be upon him) and told him about that. Then Allah (may He be glorified and exalted) revealed the verse: {And establish prayer at the two ends of the day and in some hours of the night. Indeed, good deeds do away with misdeeds} [Hud 11:114]. The man said: O Messenger of Allah is this for me? He said: “It is for all of my ummah.”.

Commentary : One of the means that help a person to repent is being keen to increase the number of righteous deeds that he does, so that most of his time will be spent in worshipping Allah and his heart will always be thinking of doing righteous deeds. One of these means of expiating sin is prayer.
In this hadith, ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) narrates that a man kissed a woman who was not permissible for him. Then he came to the Prophet (blessings and peace of Allah be upon him) and told him what had happened. Then Allah revealed this verse: {And establish prayer at the two ends of the day} [Hud 11:114]. That is, establish the obligatory prayers at the beginning and end of the day, namely Fajr, Zuhr and ‘Asr; {and in some hours of the night} that is, and establish prayer during the night hours, namely Maghrib and ‘Isha’; {Indeed, good deeds do away with misdeeds} – righteous deeds, such as prayer and other actions, expiate minor sins. The man asked the Prophet (blessings and peace of Allah be upon him): O Messenger of Allah, is this ruling for me alone? The Prophet (blessings and peace of Allah be upon him) said: “It is for all of my ummah.” This was affirmation after affirmation from the Prophet (blessings and peace of Allah be upon him) that this included both those who were present and those who were absent. In other words, it is for them, and you are one of them.
This expiation is only for minor sins. In the case of major sins, complete repentance is required, fulfilling all the necessary conditions.
This hadith highlights the extent of Allah’s mercy to His slaves, and that He accepts the repentance of those who repent..

527
It was narrated that ‘Abdullah said: I asked the Prophet (blessings and peace of Allah be upon him): Which deed is most beloved to Allah? He said: “Prayer offered on time.” He said: Then which? He said: “Then honouring one’s parents.” He said: Then which? He said: “Jihad in Allah’s cause.” He told me these, and if I had asked for more, he would have told me more..

Commentary : The Sahabah (may Allah be pleased with them) – because of their keenness to do that which would bring them closer to the pleasure of Allah (may He be glorified and exalted) – often asked the Prophet (blessings and peace of Allah be upon him) about the best deeds and those which would bring them closest to Allah (may He be exalted). The responses of the Prophet (blessings and peace of Allah be upon him) varied from one person to another, according to their character and situation, and what would be most beneficial for each of them.
In this hadith, ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) asks the Prophet (blessings and peace of Allah be upon him): Which deed is most beloved to Allah? The Prophet (blessings and peace of Allah be upon him) answered that the most beloved of deeds to Allah (may He be exalted) and the most pleasing to Him is prayer offered at the beginning of its time. That means that the Muslim regularly offers the prayer after hearing the adhan. Mentioning the best time to pray serves to urge and encourage the Muslim to hasten to pray, and not be lazy or delay offering the prayer, because offering the prayer at the beginning of its time indicates that one is keen to do it, and that the Muslim acknowledges the rights of Allah and honours them, that he offers the prayer at the time when it becomes obligatory, without delaying or procrastinating, and that he is not among those of whom Allah (may He be exalted) says: {So woe to those who pray, [But] who are heedless of their prayer} [al-Ma‘un 107:4-5] – they are the ones who delay the prayer from the best time to offer it, or even until its time has ended. Then the Prophet (blessings and peace of Allah be upon him) told him that the next most beloved deed to Allah is honouring one’s parents, by treating them kindly and serving them, and not defiantly disobeying them. That was because Ibn Mas‘ud had a mother, so he needed to be reminded about honouring his parents after the prayer, because prayer is the right of Allah and the rights of parents come after the rights of Allah (may He be glorified and exalted, as He says: {Be grateful to Me and to your parents; to Me is the [final] destination} [Luqman 31:14]. Then Ibn Mas‘ud (may Allah be pleased with him) asked which deed was most beloved to Allah (may He be exalted) after honouring one’s parents, and the Prophet (blessings and peace of Allah be upon him) told him that it is jihad in Allah’s cause, to make the word of Allah (may He be glorified and exalted) supreme, offering one’s life and wealth, so that the symbols and rituals of Islam may be practised openly.
What is meant is that the best of deeds is fulfilling the rights of Allah that He has enjoined upon His slaves, the best of which is prayer offered on time, then fulfilling the rights of His slaves, the most important of which is honouring one’s parents. And the pinnacle of deeds is jihad in Allah’s cause.
It was said that the wisdom behind singling out these three things for mention – prayer on time, honouring one’s parents, and jihad – is because these three are the best of deeds after faith. The one who neglects the prayer – which is the foundation of faith – at the time when he is aware of its virtue, is more likely to neglect other matters of religion, be careless about them and take them lightly. Similarly, the one who fails to honour his parents is more likely to neglect other rights of people. By the same token, the one who neglects jihad in Allah’s cause – even though he is able to do it when it becomes an individual obligation for him –is more likely to neglect other deeds by means of which he may draw closer to Allah (may He be exalted).
Then Ibn Mas‘ud (may Allah be pleased with him) stated that if he had asked the Prophet (blessings and peace of Allah be upon him) to tell him about more deeds, the Prophet (blessings and peace of Allah be upon him) would not have refused to tell him of the best deeds.
This hadith highlights the keenness of the Sahabah and of Ibn Mas‘ud (may Allah be pleased with him) to seek out the most sublime of deeds.
It also indicates that Muslims are urged to pray when the time for the prayer begins, to honour their parents, and to strive in jihad in Allah’s cause..

528
It was narrated from Abu Hurayrah that he heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Do you think, if there were a river at the door of one of you in which he bathed five times every day, would there be any trace of dirt left on him?” They said: There would be no trace of dirt left on him. He said: “That is the likeness of the five daily prayers; Allah erases sins by means of them.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best teacher and the most eloquent of the people in speech. One of the effective ways in which he educated and taught people was by making knowledge straightforward and easy to understand, by giving tangible likenesses to make things clearer.
In this hadith, the Prophet (blessings and peace of Allah be upon him) gives the likeness of how sins are erased by means of the five daily prayers, as he likened the five daily prayers to a river at the door of a person in which he bathes five times every day. Just as all dirt would be removed from him, so that there would be no trace of dirt left on him, in like manner the five daily prayers erase sins and misdeeds until there is nothing left of them.
The reason for that is that just as a person may become contaminated with physical dirt on his body and clothes, which he cleanses by means of abundant water, by the same token, the prayers cleanse a person of the dirt of sin, until there is no sin left that has not been expiated and removed, so long as he avoids major sins, as it was narrated in a sahih report by Muslim that the Prophet (blessings and peace of Allah be upon him) said: “The five daily prayers, one Jumu‘ah to the next, and one Ramadan to the next, are expiation for what comes between them, so long as major sins are avoided.”
The view of many scholars is that the prayers expiate all minor sins, so long as one does not persist in them, because by persisting in them they become major sins. As for major sins, they require complete repentance, fulfilling all the necessary conditions..

529
It was narrated that Anas said: I cannot recognize anything of what you do that is the same as it was at the time of the Prophet (blessings and peace of Allah be upon him). It was said: What about prayer? He said: Are you not neglecting what you are neglecting in it?.

Commentary : Prayer is the foundation and basis of faith, on which the rest is built. Whoever upholds it as the Messenger of Allah (blessings and peace of Allah be upon him) did it, will uphold other things, but whoever neglects it will be more neglectful with regard to other duties.
In this hadith, Anas ibn Malik (may Allah be pleased with him) says: I cannot recognize anything of what you do that is the same as it was at the time of the Prophet (blessings and peace of Allah be upon him). According to another report, that was in Damascus, and what he was referring to was the neglect of some sunnahs and much of what was done at the time of the Prophet (blessings and peace of Allah be upon him). Some of those who heard him were astonished, and it was said: What about the prayer? Meaning that prayer is something that was known at the time of the Prophet (blessings and peace of Allah be upon him) and was still practised. Anas said: Are you not neglecting what you are neglecting in it? What he meant was: that they delayed it from its proper time, or until the time for it ended.
According to a report narrated by Ahmad: “You prayed when the sun was setting.” His aim was to warn them against delaying ‘Asr prayer from the beginning of its time, until the time when prayer is not allowed and it is disliked (makruh) to pray.
This hadith highlights the keenness of the Sahabah to uphold the sunnahs of the Prophet (blessings and peace of Allah be upon him) and to warn against being heedless with regard to prayer..

532
It was narrated from Anas ibn Malik that the Prophet (blessings and peace of Allah be upon him) said: “Prostrate properly, and do not rest your forearms on the ground as a dog does. If you spit, then do not spit in front of you or to your right, for you are conversing with your Lord.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) used to teach his companions (may Allah be pleased with them) how to pray, and the etiquette and sunnahs of prayer.
In this hadith, the Prophet (blessings and peace of Allah be upon him) instructs the Muslim to prostrate properly when praying, by resting on his feet (toes), knees, hands and face. The worshipper should not rest his forearms on the ground when prostrating, as a dog rests, which means placing the hands and the elbows on the ground.
Then the Prophet (blessings and peace of Allah be upon him) forbade spitting – which means ejecting mucus from the mouth or nose – whilst praying or whilst one is in the mosque. Thus he forbade the worshipper to spit in front of him, which is the direction of the qiblah, or to spit to his right, because that is the honourable side, and all honourable actions are started on the right. That is because the person – whether he is praying or is in the mosque – is standing before his Lord, so he must adhere to proper etiquette and not do anything that it is not appropriate to do before Him (may He be glorified and exalted). Other reports explain that the Prophet (blessings and peace of Allah be upon him) instructed the worshipper, if he cannot help but spit, to spit to his left or under his foot, in order to bury it, or to spit into the edge of his garment if he cannot spit in any of those directions. The Muslim should take precautions to avoid contaminating the mosque with spittle on the ground, especially if the mosque is carpeted, and he is able to use a handkerchief or the edge of his garment to spit into if he is praying. But if he is not praying, then he can exit the mosque and go somewhere else where he can clean his mouth and nose. This comes under the heading of proper etiquette and respecting the mosque..

539
It was narrated that Abu Dharr al-Ghifari said: We were with the Prophet (blessings and peace of Allah be upon him) on a journey, and the mu’adhdhin wanted to give the call to prayer for Zuhr, but the Prophet (blessings and peace of Allah be upon him) said: “Wait until it cools down.” Then he wanted to give the call to prayer, but the Prophet (blessings and peace of Allah be upon him) said to him: “Wait until it cools down.” Then when we saw the shadow of the high ground begin to appear, the Prophet (blessings and peace of Allah be upon him) said: “Intense heat is from the exhalation of Hell, so when it is intensely hot, wait until it cools down before you pray.”.

Commentary : There are many examples that illustrate the easy-going nature of Islamic teachings. One example of that is that for each prayer there is a considerable amount of time during which the prayer may be offered, so as to avoid hardship and difficulty.
In this hadith, Abu Dharr al-Ghifari (may Allah be pleased with him) tells us that they were with the Prophet (blessings and peace of Allah be upon him) on a journey, and the mu’adhdhin wanted to give the call to prayer for Zuhr, but the Prophet (blessings and peace of Allah be upon him) told him to delay it until it had cooled down and the heat had dissipated, so he sat down. Then after a while he wanted to give the call to prayer, but the Prophet (blessings and peace of Allah be upon him) said to him: “Wait until it cools down.” Then when they saw the shadow of the high ground begin to appear, as a result of the delay, at that point the Prophet (blessings and peace of Allah be upon him) said: “Intense heat is from the exhalation of hell – meaning from its scorching heat – so when it is intensely hot, wait until it cools down before you pray.” In the case of Zuhr, waiting until it cools down means delaying going out to offer the prayer until it has cooled down and the heat has reduced in comparison to the heat at the beginning of the noontime..

541
It was narrated from Abu Barzah that the Prophet (blessings and peace of Allah be upon him) used to pray Fajr and one of us could recognize the person next to him, and in the prayer he would recite between sixty and one hundred verses. He would pray Zuhr when the sun passed the meridian, and he would pray ‘Asr then one of us would go to the furthest part of the city and come back when the sun was still bright – and I forgot what he said about Maghrib – and we would not mind if ‘Isha’ was delayed until one third of the night had passed. Then he said: until half of the night had passed. Mu‘adh said: Shu‘bah said: I met him once, and he said: or one third of the night..

Commentary : The best guidance is the guidance of Prophet Muhammad (blessings and peace of Allah be upon him). He taught his ummah everything having to do with religious matters, including prayer, its timings and how to do it, because of its great importance in Islamic teachings.
In this hadith, Abu Barzah (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) used to pray Fajr and one of us would recognize the person next to him. This indicates that the dawn had grown so light that a worshipper could recognize the person next to him. That was at the end of the prayer; he would make the prayer lengthy and would not finish it until things had become visible and faces had become recognizable. In the prayer he would recite between sixty and one hundred verses.
The Prophet (blessings and peace of Allah be upon him) would pray Zuhr straight after the sun had passed the meridian in the middle of the day, when the sun started to decline from the middle of the sky.
He (blessings and peace of Allah be upon him) would pray ‘Asr at such a time that one of them would be able to go to the furthest part of Madinah and come back, and the sun would still be shining strongly, very hot and bright. This indicates that he offered the prayer at the beginning of its time.
Then the narrator, Abu’l-Minhal, says that he forgot what Abu Barzah (may Allah be pleased with him) told him about the time when they used to pray Maghrib.
Abu Barzah (may Allah be pleased with him) said: we would not mind if ‘Isha’ was delayed until one third of the night had passed. Then he said: until half of the night had passed. In other words, sometimes they would pray ‘Isha’ after one third, or one half, of the night had passed, because of its virtue. Concerning the virtue of delaying it there is a report narrated by Abu Dawud, according to which the Prophet (blessings and peace of Allah be upon him) said: “Offer this prayer when it is very dark, for you have been given precedence over other nations because of it; no nation before you ever had a prayer like it.”.

542
It was narrated that Anas ibn Malik said: When we prayed Zuhr behind the Messenger of Allah (blessings and peace of Allah be upon him), we would prostrate on our garments to protect ourselves from the heat..

Commentary : Islam is a religion of mercy and ease in all its laws and teachings, and in the application of its teachings, as it takes into consideration an individual’s ability, without causing undue hardship.
In this hadith, Anas (may Allah be pleased with him) says: When we prayed Zuhr behind the Messenger of Allah (blessings and peace of Allah be upon him), we would pray on our garments. They used to use the edges of their garments when prostrating, placing the cloth between their foreheads and the ground, to protect themselves from the intense heat. That is because in the summer, when temperatures are high, Zuhr prayer is offered during the hottest time of the day, as a result of which the ground is extremely hot.
This hadith indicates that it is permissible to take measures to help one do acts of worship without facing any harm or difficulty..

543
It was narrated from Ibn ‘Abbas that the Prophet (blessings and peace of Allah be upon him) prayed seven [rak‘ahs] and eight [rak‘ahs] in Madinah: Zuhr and ‘Asr, and Maghrib and ‘Isha’. Ayyub said: Perhaps that was on a rainy night? He said: Perhaps..

Commentary : In this hadith, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) narrated that when he was in Madinah, the Prophet (blessings and peace of Allah be upon him) prayed seven [rak‘ahs], meaning that he put ‘Maghrib and ‘Isha’ together, so he delayed Maghrib until the end of its time, when he prayed it with three rak‘ahs, and when he finished it, the time for ‘Isha’ began and he prayed it with four rak‘ahs.
And he prayed eight [rak‘ahs], meaning that he put Zuhr and ‘Asr together in a similar manner. So he delayed Zuhr until the end of its time, and when he had prayed it with four [rak‘ahs], its time had ended and the time for ‘Asr began, so he prayed ‘Asr with four rak‘ahs.
Ayyub – namely Ayyub al-Sakhtiyani, the narrator of the hadith, and the one to whom he spoke was Jabir ibn Zayd – said: Perhaps this delay was on a very rainy night? Jabir ibn Zayd said: Perhaps that was on a rainy night. This was an expression of hope on his part that that had happened on a rainy night, because usually the Prophet (blessings and peace of Allah be upon him) did not delay a prayer from the beginning of its time except for a valid reason and hardship that required the concession allowing a delay.
This hadith indicates that Islam aims to make things easy and avoid causing difficulty, and that it is permissible to avail oneself of concessions with regard to acts of worship..

547
It was narrated that Sayyar ibn Salamah said: My father and I went to see Abu Barzah al-Aslami, and my father said to him: How did the Messenger of Allah (blessings and peace of Allah be upon him) offer the obligatory prayers? He said: He used to pray al-hajir [Zuhr] – which you call the first prayer – when the sun passed the zenith. He would pray ‘Asr, then one of us would be able to go to his residence in the furthest part of Madinah when the sun was still bright – and I forgot what he said about Maghrib – and he liked to delay ‘Isha’ – which you call al-‘atamah (lit. darkness) – and he did not like to sleep before it or to talk after it. He would finish Fajr prayer when a man could recognize the person next to him, and he would recite between sixty and one hundred verses..

Commentary : This hadith highlights the eagerness of the Tabi‘in to seek knowledge of the Sunnah and their keenness to follow the Prophet (blessings and peace of Allah be upon him). In it, Sayyar ibn Salamah, who was one of the Tabi‘in, went with his father Salamah to see Abu Barzah al-Aslami (may Allah be pleased with him). Salamah the father of Sayyar asked him about the prayer of the Prophet (blessings and peace of Allah be upon him) and how he used to offer the obligatory prayers that Allah (may He be exalted) prescribed for His slaves. Abu Barzah (may Allah be pleased with him) answered by telling him that the Prophet (blessings and peace of Allah be upon him) used to offer al-hajir prayer – the word hajir refers to extreme heat; what is meant here is Zuhr prayer, and it is so called because the time for the prayer begins then. They also used to call Zuhr the first prayer, because it was the first prayer in which Jibril (peace be upon him) led the Prophet (blessings and peace of Allah be upon him). So the Prophet (blessings and peace of Allah be upon him) would offer this prayer when the sun passed the meridian and began to decline from the middle of the sky towards the west. What that implies is that he used to pray Zuhr at the beginning of its time.
Then the Prophet (blessings and peace of Allah be upon him) used to hasten to pray ‘Asr; he would pray it so early in its time that one of those who had prayed with him could go to his home in the furthest part of Madinah when the sun was still bright and its light and heat had not changed. The narrator forgot what Abu Barzah said about Maghrib prayer. Then Abu Barzah said: The Prophet (blessings and peace of Allah be upon him) liked to delay ‘Isha’ prayer because of the virtue that there is in that. Concerning the virtue of delaying it there is the report narrated by Abu Dawud, which says that the Prophet (blessings and peace of Allah be upon him) said: “Offer this prayer when it is very dark, for you have been given precedence over other nations because of it; no nation before you ever had a prayer like it.” This is the prayer you call al-‘atamah (lit. darkness); al-‘atamah refers to the darkness that appears after the red afterglow disappears. This indicates that this prayer should not be called by this name. It is disliked (makruh) to sleep before ‘Isha’, for fear that one may end up praying it after its time has ended. It is also disliked to speak about worldly matters after it, because that may lead to missing out on praying qiyam al-layl and Fajr.
The Prophet (blessings and peace of Allah be upon him) used to finish praying, or turn towards the congregation after praying Fajr, when a man could recognize the person next to him. This indicates that the dawn had grown so light that a worshipper could recognize the person next to him. That was at the end of the prayer; he would make the prayer lengthy and would not finish it until things had become visible and faces had become recognizable. In the prayer he would recite between sixty and one hundred verses..

548
It was narrated that Anas ibn Malik said: We would pray ‘Asr, then one of us would go out to Banu ‘Amr ibn ‘Awf, and find them praying ‘Asr..

Commentary : The Sahabah were very keen to teach the people and the Tabi‘in the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him), and the times of the prayer, and how it is to be done.
In this hadith, Anas (may Allah be pleased with him) narrates that they used to pray ‘Asr with the Prophet (blessings and peace of Allah be upon him), then one of them would go out to Banu ‘Amr ibn ‘Awf and find them still praying ‘Asr. This indicates that the Prophet (blessings and peace of Allah be upon him) used to pray ‘Asr very early. That was because the houses of Banu ‘Amr ibn ‘Awf were in Quba’, two miles away from Madinah. They used to pray ‘Asr in the middle of its time, because they were busy working in their fields, then when they had finished their work, they would get ready to pray by purifying themselves and so on, then they would gather for the prayer. So they would delay the prayer until the middle of its time for that reason.
The beginning of the time for ‘Asr – as is stated in the reports – is when the sun is in the sky and the length of the shadow of a thing is double its height.
This hadith indicates that one may delay ‘Asr so long as the time when praying is disliked (makruh) has not yet begun, because during the time of the Prophet (blessings and peace of Allah be upon him), some of the Sahabah used to offer this prayer later than he did, and what appears to be the case is that he (blessings and peace of Allah be upon him) was aware of that and approved of it..

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..