| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

2104

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him) that the Prophet ﷺ sent to ‘Umar (may Allah be pleased with him) once a silken two-piece garment, and when he ﷺ saw ‘Umar wearing it, he ﷺ said to him, "I have not sent it to you to wear. It (silk) is worn by him who has no share in the Hereafter, and I have sent it to you so that you could avail yourself of it (i.e., sell it).”.

Commentary :
Islam has delineated the topics of beautification and theIslamic dress code in the Book of Allah, Exalted is He, and the Sunnah of his Prophet ﷺ. The Laws of Islamhas laid down general rules that should be taken into account pertaining to the Islamic dress code for men and women, one of which is the prohibition of wearing silk for men.
In this hadeeth, ‘AbdullahIbn ‘Umar (may Allah be pleased with him) stated that the Prophet ﷺ once gifted ‘Umar (may Allah be pleased with him) a ‘Hullah,’ a suit of two Yemeni garments (woven with red and black stripes, or red and green stripes). This one was made of pure silk or mixed with silk. He ﷺ may have sent him Hullah Siraa’, which was a Burdah (i.e., a striped cloak) that had strips of yellow or made of pure silk.
‘Umar (may Allah be pleased with him) wore it and when the Prophet ﷺ saw him wearing it, he ﷺ forbade him and clarified that he ﷺhad not given it to him to wear it, but rather to avail himself of it (i.e., its price). He ﷺ underlined that the men who wear silk in the worldly life will not have any “share in the Hereafter”, as stated in the version complied in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of Anas ibn Maalik (may Allah be pleased with him) reading: “Whoever wears silk in this worldly life will not wear it in the Hereafter.” This means that men who wear pure silk in the worldly life for no (Laws of Islam-approved) excuse, will be denied wearing it in the Hereafter, either by denying them access to Paradise if they had believed wearing it to be lawful, or by being admitted to Paradise, but denied wearing it therein. This places further emphasis on the prohibition of wearing silk for men. It is noteworthy that it is allowable for women to wear silk, as indicated by the authentic narrations in this regard.
Then, the Prophet ﷺ informed ‘Umar (may Allah be pleased with him) that he ﷺ had sent him that garment to avail himself of it by selling it or giving it to one of his womenfolk or wives, as stated in the version recorded in Saheeh Al-Bukhaaree and Saheeh Muslim, which also included a narration stating that ‘Umar (may Allah be pleased with him) gave the garment to a polytheist brother of his in Makkah..

2105

‘Aa’ishah (may Allah be pleased with her), the Mother of the Believers, said:
I bought a cushion with images on it. When Allah's Messenger ﷺ saw it, he kept standing at the door and did not enter the house. I noticed the signs of abhorrence written all over his face, so I said, "O Allah's Messenger ﷺ! I repent to Allah and His Messenger ﷺ. (Please let me know) What sin have I committed?" Allah's Messenger ﷺ said, "What about this cushion?" I replied, "I bought it for you to sit and recline on." Allah's Messenger ﷺ said, "The makers of these images will be punished on the Day of Resurrection. It will be said to them, 'Put life in what you have created.'" The Prophet ﷺ added, "The angels do not enter a house where there are such images.".

Commentary :
Making images of animate beings is one of the serious prohibitions that must be forbidden and eliminated, and these image-makers imperil themselves to a severe punishment from Allah, Exalted is He.
In this hadeeth, the Mother of the Believers, ‘Narrated Aa’ishah (may Allah be pleased with her) that she once bought a cushion, a small pillow, with images on it. It seems that she (may Allah be pleased with her) put it in a prominent place in the house. When the Prophet ﷺ saw it as he was about to enter the house, he ﷺ stopped and did not enter, as he ﷺ disliked what he saw. Seeing the signs of his disapproval, the Mother of the Believers (may Allah be pleased with her) realized that he ﷺ disliked the new cushion. She (may Allah be pleased with her) hastened to proclaim her repentance before she even understood what sin she had committed, saying, “I repent to Allah and His Messenger ﷺ. (Please let me know what sin have I committed?)” She (may Allah be pleased with her) inquired about her act and the reason why he ﷺ got angry. The Prophet ﷺ asked her about the cushion, and she (may Allah be pleased with her) replied that she had bought it for him to sit and recline on. He ﷺ informed her that the makers of such images will be punished on the Day of Resurrection. The reference to images here means those featuring animate beings in particular rather than the images of inanimate objects or plants for example. On the Day of Judgment, Allah, Exalted is He, shall command such image-makers to bring back to life those animate beings in their images and statues that they had made in the worldly life, and such a command aims to mock their sinful act and expose their inability to do so. Afterward, the Prophet ﷺ made mention of another punishment, namely that the angels do not enter a house where there are such images (of animate beings). The reference to the angels here means those other than the ones who record people’s deeds. It goes without saying that the recording angels are constant companions of human beings (throughout their earthly life).
This means that the house where there are images of animate beings are denied the blessings of having other angels enter it.
It is deduced from the hadeeth that a Muslim should not enter a place to which he is invited if there are prohibitions and what is deemed forbidden by Allah, Exalted is He, and His Messenger ﷺ.
It is also inferred therefrom that the prohibition of image-making incorporates all images (of animate beings): three-dimensional, painted, engraved, carved, woven images, or otherwise.
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2115

Narrated Ibn ‘Umar (may Allah be pleased with him):
We were accompanying the Prophet ﷺ on a journey and I was riding an unmanageable camel belonging to ‘Umar (may Allah be pleased with them), and I could not bring it under my control. So, it used to go ahead of the group and ‘Umar would check it and force it to retreat, and again it went ahead and again ‘Umar forced it to retreat. The Prophet ﷺ asked ‘Umar to sell that camel to him. ‘Umar (may Allah be pleased with him) replied, "It is for you, O Allah's Messenger ﷺ!" Allah's Messenger ﷺ commanded ‘Umar (may Allah be pleased with him) to sell him that camel (not to give it as gift). So, ‘Umar sold it to Allah's Messenger ﷺ. Then the Prophet ﷺ said to ‘Abdullah ibn ‘Umar "This camel is for you, O ‘Abdullah (as a gift) and you could do with it whatever you like.".

Commentary :
Among the distinct moral qualities of the Prophet ﷺ were his consideration and thoughtful regard for the Companions (may Allah be pleased with them)and his keenness to bring joy to their hearts.
In this hadeeth, ‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him) that they were once with the Prophet ﷺ on a journey, and ‘Abdullah(may Allah be pleased with him) was riding an unmanageable camel that belonged to his father ‘Umar (may Allah be pleased with him). It was unmanageable because it was young and untamed, and therefore, ‘Abdullah(may Allah be pleased with him) could not control it. It used to go ahead of the group, and ‘Umar (may Allah be pleased with him) would check it and force it to retreat it and so on. Thereupon, the Prophet ﷺ asked ‘Umar to sell him that camel. ‘Umar (may Allah be pleased with him) replied, "It is for you (as a gift), O Allah's Messenger ﷺ!" However, Allah's Messenger ﷺ repeated his request, to indicate his wish to buy the camel rather than take it as a gift. ‘Umar (may Allah be pleased with him) complied and sold him the camel. Afterward, the Prophet ﷺ gifted the camel to ‘Abdullah(may Allah be pleased with him) and said to him: "This camel is for you O ‘Abdullah (as a gift) and you can do with it whatever you like." It means, ‘You are entitled to dispose of it as you wish,’ by selling or gifting it. The Prophet ﷺ said so lest Ibn ‘Umar (may Allah be pleased with him) mistakenly assume that he must not dispose of a gift given to him by the Prophet ﷺ by sale, and it was an unmanageable camel and therefore retaining its ownership would have been inconvenient for him.
The Prophet ﷺ gifted it to ‘AbdullahIbn ‘Umar (may Allah be pleased with him) immediately upon buying it from ‘Umar (may Allah be pleased with him) before they left the contracting session, although it was narrated that the Prophet ﷺ said: “Both parties in a sales transaction have a right to annul it so long as they have not separated.” [Al-Bukhaaree and Muslim]. To reconcile between the two hadeeths, it was said that if a seller does not object to the buyer’s disposal of the purchased commodity upon concluding the purchase before leaving the contracting session, this disentitles him to exercise his right to Khiyaar Al-Majlis (i.e., an option whereby the parties have right to unilaterally withdraw from a contract so long as the parties do not leave the session of contract). This is because his lack of objection to such a disposal serves as a tacit approval, and is held as equal to a verbal approval, as if he had said: “I hereby finalize this transaction.”
It was also said that the Prophet’s disposal of the purchased camel here indicates that the meaning of ‘separation’ or ‘leaving the contracting session,’ may mean physically leaving the contracting session or verbally finalizing the sales transaction.
It is deduced from the hadeeth that the Companions (may Allah be pleased with them) used to venerate the Prophet ﷺ by refraining from going ahead of him while walking or riding along with him.
It is also deduced from the hadeeth that ownership is established by virtue of Hibah agreement (i.e., gift contract).
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2117

‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him):
A person came to the Prophet ﷺ and told him that he was always cheated in sale transactions. The Prophet ﷺ told him to say at the time of the purchase, "There should be no cheating.".

Commentary :
Islam has regulated the contracts when conducting business transactions between people, to preserve their wealth and their interests and spare them potential Gharar (i.e., risk and uncertainty in transactions) and deceit that may be exercised by some people.
In this hadeeth, ‘AbdullahIbn ‘Umar (may Allah be pleased with him)said that a man told the Prophet ﷺ that he was not very good in sales transactionsand was cheated often because of his weak-mindedness. This man was named Hibbaan ibn Munqidh ibn ‘Amr (may Allah be pleased with him), as narrated in Al-Mustadrak by Al-Haakim, or his father Munqidh, as narrated in Sunan Ibn Maahjah, and he had a serious head injury that impaired his mental abilities and speech, but his mental faculties werestill fully eligible to exercise his legal rights as per the laws of Islam. It was narrated by Aboo Daawood on the authority of Anas (may Allah be pleased with him) that his family had asked the Prophet ﷺ to declare him legally incompetent to conduct sales and business transactions, and the Prophet ﷺ forbade him from conducting sales, but he (may Allah be pleased with him) said: “O Messenger of Allah ﷺ, I cannot refrain from conducting (my own) sales transactions!’ The Prophet ﷺ allowed him to conduct sales, but wanted to protect him from potential deception. Therefore, he ﷺ ordered him to say at the time of the purchase, "There should be no cheating”, to the other party of the business transaction, to remind him of the enjoined truthfulness, honesty, and sincerity. It means, ‘Do not cheat me; Islam forbids cheating, and it is unbecoming of a Muslim cheat others. The Prophet ﷺ established his right to annul sales after three days, as recorded in Sunan Ibn Maajah.
It is deduced from the hadeeth that it is prohibited to cheat others in sales transactions or do whatever may harm the interests of Muslims..

2118

‘Narrated Aa’ishah (may Allah be pleased with her):
Allah's Messenger ﷺ said, "An army will invade the Ka‘bah and when the invaders reach a Baidaa’ (i.e., a desert), all the ground will sink and swallow the whole army." I said, "O Allah's Messenger ﷺ! How will they sink into the ground while amongst them would be their marketplaces (i.e., people who worked in business) and those who had nothing to do with them?" The Prophet ﷺ replied, "All of those people will sink but they will be resurrected and judged according to their intentions.".

Commentary :
Allah, Exalted is He, assigned to Makkah and Al-Madeenah a superior status to other places and lands, and hastened the punishment for those who wish ill and seek to harm their people.
In this hadeeth, the Prophet ﷺ stated that at the end of time, a great army shall march towards Makkah with the aim of demolishing the Ka‘bah. As they reach a Baydaa’, which is an empty open land with a smooth surface, meaning a desert between Makkah and Al-Madeenah, Allah, Exalted is He, will command the ground to sink and swallow the whole army. The version complied in Saheeh Muslim reads: “… until there is no one left of them except a fugitive who will tell of what happened to them.” ‘Aa’ishah (may Allah be pleased with her) wondered how such a punishment would be afflicted on all people in Makkah, while there shall be people who would have nothing to do with those invaders and would be trading in their marketplaces but happened to be there at the time when such punishment befell. Such people would have no intention to invade Makkah nor demolish the Ka‘bah. She (may Allah be pleased with her) could not understand how the punishment should befall those who would not be involved in such fighting, and the Prophet ﷺ clarified to her that the earth will swallow them all, and then Allah, Exalted is He, shall resurrect them on the Day of Judgment, and each will be held accountable according to his intention. If they intended good, they will reap the fruits of such good intentions, otherwise they shall face the consequences of their actions.
The hadeeth highlights the importance of the intention and its impact on (the fate of) a servant of Allah.
It is also deduced from the hadeeth that Allah, Exalted is He, protects the Sacred House.
It is also inferred therefrom that whoever joins a people, shall be subjected to the same Laws of Islam rulings that apply to them as far as the outward worldly punishments are concerned.
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2119

Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messenger ﷺ said, "A congregational prayer performed by anyone amongst you is more than twenty (five or twenty-seven) times in reward than his prayer (performed individually) in the marketplace or in his house, for if he performs ablution perfectly and then goes to the mosque with the sole intention of performing the prayer, and nothing urges him to go to the mosque except the prayer, then, on every step which he takes towards the mosque, he will be raised one degree or one of his sins will be forgiven. The angels will keep on asking Allah's forgiveness and blessings for every one of you so long as he keeps sitting at his praying place. The angels will say, 'O Allah, bless him! O Allah, be merciful to him,' as long as he does not do Hadath (i.e., state of ritual impurity, invalidating his ablution by passing urine, stool, or wind) or gives trouble to others." The Prophet ﷺ further said, "One is regarded in prayer so long as one is waiting for it.".

Commentary : The congregational prayer is one of the best acts of worship by which a servant of Allah draws closer to his Lord, who multiplies its reward many times.
In this hadeeth, the Prophet ﷺ informed us of the virtue of congregational prayer, and that it is better and more rewardable than praying individually at work or home, by twenty-few times. The Arabic word used in the hadeeth is (Bidh‘) which means a number between three to nine. The version recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reads: “… twenty-seven times,” and another version reads: “… two and fifty times.” The difference in the numbers used in these narrations is due to the different situations of the worshippers; some may be awarded twenty-five times the reward and others would be awarded twenty-seven times, according to the perfection of their prayers, observing its acts and obligations, adhering to Khushoo‘ (i.e., state of the heart when it stands before its Lord in full submission, humbleness, and absolute concentration), the number of the worshippers in the congregational prayer, their virtues, and the sacredness of the place where the prayer is being performed. Then the Prophet ﷺ explained the reason for the superiority of the congregational prayer, as he ﷺ said: “… for if he performs ablution perfectly and then goes to the mosque with the sole intention of performing the prayer, and nothing urges him to go to the mosque except the prayer,” and this serves as an emphasis on his sole intention to go to the mosque to perform the prayer and not for any other purpose. Whoever does so, will earn the designated reward: “… on every step which he takes towards the mosque,” Allah, Exalted is He, will raise him “one degree or one of his sins will be forgiven,” by Allah, Exalted is He.
Afterward, the Prophet ﷺ stated that the angels shall continue to seek Allah’s forgiveness for him and supplicate in his favor during his stay in the place where he performs the prayer at the mosque, meaning, as long as he stays in the mosque waiting for the prayer. The angels shall say: “O Allah, bless him! O Allah, be merciful to him.’ The meaning of the Arabic word ‘Salaah’ with respect to Allah, Exalted is He, is to praise His servant in the assembly of the angels, and it has also been said that it means to bestow His mercy and forgiveness on His servant, or that it means both. The angels continue to do so, “as long as he does not do Hadath,” meaning as long as he does not invalidate his ablution and becomes in a state of ritual impurity, and it was also said to mean as long as he does not commit a sin such as gossip or backbiting, “or give trouble to others,” meaningas long as he does not do what harms other people or angels.
Afterward, the Prophet ﷺ underlined that a worshiper continues to receive the reward of prayer as long as he is in his mosque waiting for the prayer.
The hadeeth highlights the great virtues and merits of congregational prayer and its abundant reward.
It also underlines the virtues and merits of ablution at home before going to the mosque..

2122

Aboo Hurayrah Al-Dawasee (may Allah be pleased with him) narrated:
Once the Prophet ﷺ went out during the day. Neither of us talked to the other till he ﷺ reached the marketplace of Banee Qaynuqaa‘ and then he ﷺ sat in the courtyard of Faatimah's house and asked about the small boy (i.e., his grandson Al-Hasan), but Faatimah (may Allah be pleased with her) kept the boy in for a while. I thought she was either putting a necklace on him or giving him a bath. After a while the boy came out running and the Prophet ﷺ embraced and kissed him and then said, 'O Allah! Love him, and love whoever loves him.'.

Commentary :
It is incumbent on every Muslim to show love, affection, reverence, and respect for the family of the Prophet ﷺ.
This hadeeth highlights the virtues of the Prophet’s grandson, Al-Hasan ibn ‘Alee (may Allah be pleased with them), as narrated by Al-Bukhaaree and Muslim. It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that he once went with the Prophet ﷺ sometime during the day, and they did not speak during their walk, perhaps because the Prophet ﷺ was thinking about something regarding the divine revelation or otherwise, and Aboo Hurayrah (may Allah be pleased with him) did not speak out of respect for the Prophet ﷺ. This was the practice of the Companions (may Allah be pleased with them); they used to leave the Prophet ﷺ unbothered whenever they found himpreoccupied.
When the Prophet ﷺreached the marketplace of Banee Qaynuqaa‘, i.e., a Jewish tribe in Al-Madeenah that inhabited it prior to the Prophet’s migration and built a marketplace inside their fortress named after them. Then he ﷺ left, as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim, and went to the courtyard of his daughter Faatimah's house and sat there.
He ﷺ then called upon them saying, “Is the little chap (i.e., Al-Hasan) there? Is the little one here?” (i.e., Is there anyone home?) The Arabic word used in the hadeeth is Luka‘, and one of its meanings is a very young child, referring to Al-Hasan (may Allah be pleased with him).
Afterward, Aboo Hurayrah (may Allah be pleased with him) stated that Faatimah (may Allah be pleased with her) kept his grandson Al-Hasan in for a while. He (may Allah be pleased with him) thought that she was either putting a necklace on him or giving him a bath. The Arabic word for necklace that was used in the hadeeth is Sikhaab, which was a necklace made of cloves, musk, oud and the like of pleasant perfumes, made in the shape of a rosary necklace for young boys and servants, or it was a string of beads called Sikhaabaa because it produced a sound when its beads moved, and the name Sikhaab linguistically denotes mixed sounds.
After a while the boy came out running, upon hearing the Prophet ﷺcalling for him. The Prophet ﷺaffectionately embraced and kissed him, mirroring the mutual love between him and his grandchildren. He ﷺ then supplicated Allah, Exalted is He, in his favor saying, 'O Allah! Love him, and love whoever loves him.' This means that the reward for loving the Prophet’s family will be earning the love of Allah, Exalted is He.
It is deduced from the hadeeth that young boys should be cleaned and dressed properly, especially when meeting adults.
The hadeeth also urges adults to play with young children and treat them kindly to foster mutual love and affection.
The hadeeth also underlines the virtues and merits of Al-Hasan (may Allah be pleased with him).
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2123

Naafi‘ narrated: Ibn ‘Umar (may Allah be pleased with him) told us that people used to buy foodstuff from the trading caravans during the lifetime of the Prophet ﷺ, and he used to forbid them to resell the purchased goods at the very place where they had purchased them (but they were rather required to wait) till they carried the purchased goods to the marketplace where foodstuff was customarily sold. Ibn ‘Umar (may Allah be pleased with him) said, 'The Prophet ﷺ also forbade the reselling of foodstuff by somebody who had just bought it unless he had received it with exact full measure.'.

Commentary :
The Laws of Islam regulates people’s dealings and interactions when conducting sales and business transactions. It has laid down rules and principles clarifying the essential matters to avoid disputes among people and help them conduct lawful and smooth business transactions that are free of disputes and Laws of Islam violations.
In this hadeeth, ‘Abdullah ibn ‘Umar ibn Al-Khattaab (may Allah be pleased with them) related that they used to buy foodstuff from the trading caravans, meaning the traveling traders who used to carry and sell their goods in different towns, during the lifetime of the Prophet ﷺ. The Prophet ﷺ used to send someone to forbid them from reselling the purchased foodstuff in the place where they had bought them from the trading caravans until they had carriedit first to the marketplace where people customarily bought foodstuff. This is because Taqaabudh (i.e., immediate and reciprocal exchange and taking possession of the purchased commodity and its monetary equivalent by the buyer and seller respectively in the contracting session) is a condition for the validity of the sale, and this condition is met by carrying the purchased goods to the marketplace.
Another version of the hadeeth reads: “The Prophet ﷺ forbade reselling the purchased foodstuff except after taking possession of it first,” meaning, they must not dispose of the purchased foodstuff by means of sale except after taking it into their possession, and then they may resell it as they wish.
The Prophet ﷺ explained the reason behind the prohibition of reselling the purchased foodstuff from the trading caravans before taking possession of it, as being more convenient and beneficial for people. Therefore, it was reported in Saheeh Al-Bukhaaree and Saheeh Muslim that it was prohibited to go out to meet the trading caravans before they arrived at the marketplaces, because this involves harming others. Therefore, he ﷺ commanded the buyers to transfer the purchased foodstuff to the marketplaces (before reselling their purchased goods) to avoid inconvenience for other traders, and to protect them from selling their goods before knowing their values and prices at the marketplaces.
The hadeeth highlights the Prophet’s keenness to preserve the worldly interests of people.
It is also deduced from the hadeeth that it is prohibited to use any method of sale and purchase that may lead to monopolies and price spikes..

2125

‘Ataa’ ibn Yasaar narrated:
I met ‘Abdullah ibn ‘Amr ibn Al-‘Aas (may Allah be pleased with them) and asked him, "Tell me about the description of the Prophet ﷺ that was mentioned in Torah (i.e., Old Testament.") He (may Allah be pleased with him) replied, 'Yes. By Allah, he ﷺ was described in Torah with some of the qualities attributed to him in the Quran as follows: (Allah, Exalted is He, Says (what means): {O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner,} [Quran 33:45] and a protection for the unlettered. You are My servant and Messenger. I have called you Al-Mutawakkil" (i.e., the one who duly relies upon Allah). You are neither discourteous, harsh, nor noisemaker in the marketplaces. You do not do evil to those who do evil to you, but you rather deal with them with forgiveness and kindness. Allah, Exalted is He, will not cause him to die until He has made the crooked community straight so that they should proclaim, "None is worthy of worship save Allah,” and by it they will open blind eyes, deaf ears, and enveloped hearts.'".

Commentary :
The name and description of the Messenger of Allah ﷺ were mentioned in the heavenly books revealed to the previous nations, the Torah and the Gospel.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Ataa’ ibn Yasaar stated that he met ‘Abdullah ibn ‘Amr ibn Al-‘Aas (may Allah be pleased with them) and asked him about the description of the Prophet ﷺ in the Torah, because ‘Abdullah was quite familiar with it. He (may Allah be pleased with him) told him that the Prophet ﷺ was described in Torah with some of the qualities attributed to him in the Quran. Allah, Exalted is He, Says (what means): {O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner,} [Quran 33:45] meaning as a witness for your believing nation, testifying to their belief in you, your prophethood, and the implications of the divine message with which you were sent, and a witness for the disbelievers as well, testifying to their disbelief. It could also mean a witness for the previous Messengers of Allah, testifying that they had communicated the divine message to their people. Another quality was ‘a bearer of glad tidings,’ meaning that he ﷺdelivered good news to the believers, and ‘a warner’ for the disbelievers, communicating to them the warnings of a feared fate, urging them to avoid it and take proper precautions. It could also mean that the Prophet ﷺ was a bearer of glad tidings for the believers that they shall enter Paradise, and a warner for the disbelievers that they shall be thrown into Hellfire. He ﷺ was also described as ‘a protection for the unlettered,’ meaning Arabs. They shielded themselves with him against Satan or the dominion and power of non-Arabs. It is noteworthy that Arabs were described as ‘unlettered’ because most of them did not read or write. The description goes on, “You are My servant and Messenger. I have called you Al-Mutawakkil,” because he ﷺ duly relied on Allah, Exalted is He, and was content with his little share of worldly Rizq (i.e., provision), aspired to none but Allah for victory, adhered to patience while waiting for His relief, embodied noble morals, and fully trusted the promise of Allah, Exalted is He. He ﷺ was “neither discourteous,” meaning ill-mannered and rude, “harsh,” meaning coldhearted, “nor noisemaker in the marketplaces,” meaning that he ﷺ did not raise his voice in the marketplace as indicative of having a bad moral character, and he ﷺdid not shout at others. Rather, he ﷺ was lenient and kind towards people. The description goes on, “You do not do evil to those who do evil to you, but you rather deal with them with forgiveness and kindness,” unless the ordinances of Allah are violated. Allah, Exalted is He, will not cause him to die until He has made the crooked community straight”, the crooked community here is a reference to the disbelievers, and making them straight means guiding them to Islam. It was also said that the hadeeth refers to the divine religion revealed to Prophet Ibraaheem (Abraham) and people who lived during the Fatrah (i.e., a period of time when no Messenger was sent to people), who went astray and therefore either added or omitted parts of the religion, and then Islam was revealed to put things in order and lead people back to the straight path by proclaiming that "None is worthy of worship save Allah.” It can be fairly said that the advent of Islam marks the divine command to such people to give up Shirk (i.e., polytheism) and usher people back to Tawheed (i.e., Islamic monotheism). By means of Islam, Allah, Exalted is He, “will open blind eyes,” to see the truth, “deaf ears,” to hear the call to goodness, “and enveloped hearts,” that have been veiled by the darkness of Shirk. The Prophet ﷺ was a reason for people’s guidance to Islam and edifying them on the religion of Allah, Exalted is He.
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2127

Jaabir (may Allah be pleased with him) narrated:
‘Abdullah ibn ‘Amr ibn Haraam died owing debts to others. I asked the Prophet ﷺ to intercede with his creditors for some reduction of the debts (i.e., to be able to afford repayment). The Prophet ﷺasked them (to reduce the debts) but they refused. The Prophet ﷺ said to me, "Go and put your dates (in heaps) according to their different kinds. The ‘Ajwah dates on one side, the cluster of Ibn Zayd on another side, etc., and then call me." I did that and called the Prophet ﷺ came and sat at the head or in the middle of the heaps and ordered me to measure (the dates) for the people (i.e., creditors). I measured for them till I repaid all the debts. My dates remained as they were; as if nothing had been taken from them!
Another narration reads, "He (i.e., ‘Abdullah) continued measuring for them till he repaid all the debts." The Prophet ﷺ said (to ‘Abdullah), "Cut (clusters) for him (i.e., one of the creditors) and measure for him fully.".

Commentary :
A Muslim is a brother of his fellow Muslim, and it is becoming of a Muslim to strive to fulfill the needs of his Muslim brothers, especially those who explicitly ask for his help. He should (hasten to their help and) stand by them until their need is fulfilled.
In this hadeeth, Jaabir ibn ‘Abdullah(may Allah be pleased with them) narrated that his father, ‘Abdullah ibn ‘Amr ibn Haraam (may Allah be pleased with him) passed away owing a debt to someone. He (may Allah be pleased with him) had been martyred during the Battle of Uhud. He asked the Prophet ﷺ to help him convince the creditors to reduce their debts so that he would be able to repay them. The Prophet ﷺ interceded for him with the creditors, who were Jews, but they refused. Thereupon, the Prophet ﷺ asked Jaabir (may Allah be pleased with him) to go back to his orchard and arrange his dates in heaps according to their different kinds. The ‘Ajwah dates, which were the finest kind of dates in Al-Madeenah, on one side, the cluster of Ibn Zayd, which were low-quality dates, on another side, and so on. Jaabir (may Allah be pleased with him) did as he ﷺ commanded and then notified him. The Prophet ﷺ came and sat at the head or in the middle of the heaps and ordered Jaabir (may Allah be pleased with him) to measure the dates for the creditors to repay his late father’s debts. He ﷺ said: "Cut for him,” meaning ‘cut the clusters of dates for one of the creditors, “and measure for him fully,” meaning to repay the debt in full. He (may Allah be pleased with him) measured for them till he repaid all the debts, and his dates remained as they were; as if nothing had been taken from them, by the blessing of the Prophet ﷺ.
The hadeeth highlights a miracle exercised by the Prophet ﷺ and a sign indicating his prophethood.
It is deduced from the hadeeth that it is permissible to seek debt relief or remittance ofpart of it, if the debtor is unable to repay it in full; but the creditor has the choice either to accept or refuse such request..

2128

Al-Miqdaam ibn Ma‘dee Karib (may Allah be pleased with him) narrated:
The Prophet ﷺ said, "Measure your foodstuff and you will be blessed.".

Commentary :
The divine blessing is one of the bounties bestowed by Allah, Exalted is He, to increase what is little, preserve it, and prevent its loss. The Prophet ﷺ guided us to a number of means to receive the blessing of Allah, Exalted is He.
In this hadeeth, the Prophet ﷺ underlined one of such means, namely, the use of measures for foodstuff, including: wheat, barley, dates, raisins, and others, when buying or selling, or when paying their due Zakaah. The Prophet ﷺ said: “…you will be blessed,” meaning that Allah, Exalted is He, will enable you to better avail yourselves of its blessing, good, and great benefits, and both the sellers and buyers get to taste such benefits. It is also possible that the hadeeth refers to what a person spends on his dependents, and thus it would mean, “When you allocate foodstuff for your family and dependents, use measures to estimatethe exact amount that would suffice you for a specified period of time.” They did not use measures and therefore would eat to excess.
It is noteworthy that this hadeeth does not contradict the one narrated on the authority of the Mother of the Believers, ‘Aa’ishah (may Allah be pleased with her) and recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reading: “…I hada small quantity of barley I had on a shelf and from which I kept eating for a long time. Then when I measured what was left of it, it soon finished.” To reconcile between the two hadeeths, scholars underlined that it is recommended to use measures when conducting sales transactions because it preserves the rights of the contracting parties. However, it is disliked to use measures for foodstuff given in charity, because it is motivated by miserliness.
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2129

‘Abdullah ibn Zayd narrated:
The Prophet ﷺ said, "Prophet Ibraaheem declared Makkah a (sacred) sanctuary, and asked for Allah's blessing to be bestowed upon it. Likewise, I declared Al-Madeenah a (sacred) sanctuary as Ibraaheem declared Makkah a (sacred) sanctuary and I asked for Allah's Blessing to be bestowed upon its measures the Mudd and the Saa‘ as Ibraaheem did for Makkah.”.

Commentary :
Allah, Exalted is He, assigned to Makkah and Al-Madeenah a superior status to other places and lands.
In this hadeeth, the Prophet ﷺ stated that Prophet Ibraaheem declared Makkah a sanctuary and supplicated Allah, Exalted is He, in its favor, as stated in the ayah that reads (what means): {And [mention] when Abraham said, "My Lord, make this a secure city and provide its people with fruits - whoever of them believes in Allah and the Last Day."} [Quran 2:126]. Likewise, the Prophet ﷺ declared Al-Madeenah a sanctuary, as Prophet Ibraaheem declared Makkah one, and he ﷺ supplicated Allah, Exalted is He, to bless its measures as Prophet Ibraaheem supplicated Him to bless Makkah.
The Saa‘ and Mudd were dry measures used for agricultural produce by the Arabs, and their exact measures differed according to the different towns and lands where they were used. The Saa‘ was the larger measure, and it equals four Mudds.
The sacredness of Al-Madeenah is manifested in the fact that whatever lies within its boundaries is declared inviolable (as per the laws of Islam). No animal may be hunted, and no tree may not be cut down, except those planted by people; it is permissible to cut down and eat from such trees only. Moreover, no religious innovation, offence, act of injustice, or violation of the Laws of Islam warranting the application of Hadd (i.e., a corporal punishment prescribed by the Laws of Islam for certain crimes) may be committed therein. The Prophet ﷺ underlined that in his statement after the conquest of Makkah, narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with them), and recorded in Saheeh Al-Bukhaaree and Saheeh Muslim, reading: “Makkah was declared sacred by Allah, Exalted is He, the day He created the heavens and the Earth. Fighting therein was not permitted for any one before me or after me, rather it was permitted for me for a short part of a day. At this moment it is a sanctuary that is sacred by the decree of Allah until the Day of Resurrection. Its green grass may not be uprooted or cut, its trees may not be cut down, and its animals may not be chased (or hunted)… . It is not permissible to pick up its lost property (Luqtah) except by one who will announce it publicly (i.e., toreturn it to the owner).”
Furthermore, it was recorded in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of Anas ibn Maalik (may Allah be pleased with him) that the Prophet ﷺsaid, “Al-Madeenah is a sanctuary from such-and-such place to such-and-such place. Its trees may not be cut down and no religious innovation nor sin may be committed therein, and whoever introduces a religious innovation or commits sins (and evil deeds) therein, will incur the curse of Allah, the angels, and all people.”
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2134

It was narrated on the authority of ‘Umar ibn Al-Khattaab (may Allah be pleased with him) that Allah's Messenger ﷺ said, "A barter of gold for gold is Ribaa (i.e., interest), except if they are exchanged hand to hand (i.e., on the spot) and are equal in amount, and wheat grain for wheat grain is Ribaa except if they are exchanged hand to hand and are equal in amount, and dates for dates is Ribaa except if they are exchanged hand to hand and are equal in amount, and barley for barley is Ribaa except if they are exchanged hand to hand and are equal in amount.".

Commentary :
Dealing with Ribaa (i.e., interest, usury) is one of the major sins, and Allah, Exalted is He, threatened those who deal with it of a war [against them] from Him and His Messenger ﷺ. The Prophet ﷺclarified the rules and principles governing business transactions in Islam, and underlined the different forms of Ribaa so that the Muslims should not fall into it, and he ﷺ also clarified the different forms of lawful sale transactions.
In this hadeeth, the Prophet ﷺ explained how barters of two similar commodities should be conducted. He ﷺ said: “A barter of gold for gold is Ribaa, except if they are exchanged hand to hand (i.e., on the spot) and are equal in amount,” and the meaning is that the two commodities must be exchanged hand to hand before leaving the contracting session. Selling gold for gold is an unlawful transaction that involves Ribaa in all cases, except when the two commodities are exchanged on the spot, fulfilling the Taqaabudh requirement (i.e., immediate exchange and reciprocal taking possession of the purchased commodity and its monetary equivalent by the buyer and seller respectively in the contracting session). The reference to the Taqaabudh requirement in the hadeeth was given by the words ‘exchanged hand to hand.’ Likewise, the ruling applies to wheat and barley. If the seller and buyer want to conclude such transactions, the commodities must be exchanged hand to hand on the spot, before leaving the contracting session.
A second requirement for the validity of a barter of similar commodities is that the exchanged commodities must be of equal amounts.
It was narrated on the authority of Aboo Sa’eed Al-Khudhri (may Allah be pleased with him) that the Prophet ﷺ said, stating the requirement of being of the same amount: “Do not sell gold for gold or silver for silver unless both are of equal weight.” [Al-Bukhaaree and Muslim].
The version recorded in Saheeh Muslim reads: “Gold is to be paid for by gold, silver by silver, wheat by wheat, barley by barley, dates by dates, salt by salt, like by like, provided that payments are made hand to hand (i.e., immediate exchange on the spot). He who made an excess, or asked for an excess, in fact dealt with Ribaa. The receiver and the giver are equally guilty.”
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2135

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
The Prophet ﷺ forbade the selling of foodstuff before receiving it (i.e., taking possession of it). I believe that all sale transactions should be done in the same way..

2136

Narrated Ibn ‘Umar (may Allah be pleased with him):
The Prophet ﷺ said, "A buyer of foodstuff may not resell it before it has been measured for him." Ismsa‘eel narrated instead, "He may not resell it before receiving 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..

Book of Hadith