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Hadith
126
It was narrated that al-Aswad said: Ibn al-Zubayr said to me: ‘A’ishah used to tell many things exclusively to you; what did she tell you about the Kaaba? I said: She told me that the Prophet (blessings and peace of Allah be upon him) said: “O ‘A’ishah, were it not that your people only recently left disbelief behind, I would have demolished the Kaaba [and rebuilt it], and I would have given it two doors, a door for the people to enter and a door for them to exit.” And Ibn al-Zubayr did that..

Commentary : The Kaaba is the House of Allah on earth and the qiblah of the Muslims. Allah has honoured it, caused people to hold it in high esteem and love it, and has made it a destination for the Hajj.
In this hadith, the Tabi’i al-Aswad ibn Yazid al-Nakha‘i narrates that ‘Abdullah ibn al-Zubayr said to him: ‘A’ishah (may Allah be pleased with her) used to narrate some hadiths exclusively to you. ‘Abdullah asked him what she had told him about the Kaaba, and he told ‘Abdullah ibn al-Zubayr that she had narrated to him what the Prophet (blessings and peace of Allah be upon him) had said about demolishing and rebuilding the Kaaba. The Prophet (blessings and peace of Allah be upon him) wanted to demolish it and rebuild it, giving it two doors, a door through which the people could enter and another through which they could exit. But he did not do that, because Quraysh used to venerate the Kaaba greatly, so he was afraid that – because they had only recently left disbelief behind and entered Islam – they might think that he was changing its structure so that he could have exclusive honour and pride in that regard.
This change was in fact made by Ibn al-Zubayr (may Allah be pleased with him), meaning that he rebuilt the Kaaba in the manner that the Prophet (blessings and peace of Allah be upon him) had wanted. Then al-Hajjaj came and put it back as it had been, and those who came after him left it as it was, for fear that the people might start to tinker with the Kaaba, repeatedly demolishing it and rebuilding it, which would undermine the esteem in which people held it.
This hadith indicates that a matter that serves some interest may be abandoned lest it lead to some evil consequences.
It indicates that one may refrain from objecting to a reprehensible action lest doing so lead to something even more reprehensible.
It indicates that if, in the running of his people’s affairs, the ruler is faced with two options, he should choose that which best serves their interests, even if it is not the best option, so long as it is not haram.
It indicates that the ruler may strive to soften the hearts of his subjects so that they will not be resentful, and he should avoid what he fears could lead to them developing resentment, so long as that does not involve failing to do something that is enjoined in Islamic teachings..

127
‘Ali said: Speak to people at the level they can comprehend; do you want Allah and His Messenger to be rejected?.

Commentary : People’s ability to understand issues and make sense of them varies. Part of the scholar’s insight and proper understanding is that he should speak to each individual and group at the level that their minds can grasp and will not be put off by.
In this report, the Commander of the Faithful, ‘Ali ibn Abi Talib (may Allah be pleased with him) advises us to speak to people at their intellectual level about issues that they will be able to understand, and to refrain from talking about that which will be confusing for them and difficult to understand, lest that lead to them rejecting what Allah and His Messenger said, and not believing them. If people hear something that their minds cannot comprehend, they will quickly reject it. Hence the scholar can use various approaches to present his knowledge when speaking to people. So he should speak to ordinary people in a manner that they can understand, then speak exclusively to intelligent people and seekers of knowledge about some subtle matters, and explain them to them.
This hadith indicates that one should pay attention to the circumstances of the audience and their ability to understand.
It also indicates that we should choose a clear and straightforward approach when calling people to Islam..

128
It was narrated from Anas ibn Malik that the Prophet (blessings and peace of Allah be upon him) said, when Mu‘adh was riding behind him on his mount: “O Mu‘adh ibn Jabal!” He said: Here I am at your service, O Messenger of Allah. He said: “O Mu‘adh!” He said: Here I am at your service, O Messenger of Allah. That happened three times. He said: “There is no one who bears witness that none has the right to be worshipped but Allah and that Muhammad is the Messenger of Allah, sincerely from the heart, but Allah will forbid him to the Fire.” Mu‘adh said: Should I not tell the people about that, so that they will be of good cheer? He said: “Then they would rely on that [and not strive].” But Mu‘adh narrated it before he died, for fear of incurring sin [by withholding knowledge]..

Commentary : The testimony of Tawhid is a matter of great virtue, by means of which a person enters Islam and exits disbelief, and by virtue of it he will be saved on the Day of Resurrection from abiding forever in the Fire.
In this hadith, Anas (may Allah be pleased with him) narrates something that the Prophet (blessings and peace of Allah be upon him) told Mu‘adh ibn Jabal (may Allah be pleased with him), when he was riding behind the Prophet (blessings and peace of Allah be upon him) on his mount. The Prophet (blessings and peace of Allah be upon him) called out to Mu‘adh, repeating the call three times, to highlight the importance of what he was going to tell him. Each time, Mu‘adh (may Allah be pleased with him) responded by saying: Labbayka ya Rasulallah wa sa‘dayk (Here I am at your service, O Messenger of Allah). In other words, I respond to you, O Messenger of Allah, time after time; or, I am adhering to obedience to you time after time, seeking bliss and well-being in this world and the hereafter each time I respond to you. This means that he was responding to the Messenger of Allah (blessings and peace of Allah be upon him) and affirming his willingness to obey him in whatever instructions he gave him. As Mu‘adh (may Allah be pleased with him) responded well and listened attentively, the Prophet (blessings and peace of Allah be upon him) told him that there is no one who testifies that none has the right to be worshipped but Allah, so none is worshipped rightfully except Him, and that Muhammad is the Messenger of Allah, sincerely from the heart, but Allah will forbid him to the Fire, meaning that He will forbid him to abide therein forever. The phrase “sincerely from the heart” means that what matters is that saying and uttering the twin declaration of faith (al-shahadatayn) should be based on what one believes in the heart. This is by way of excluding the hypocrite, because the words of the twin declaration of faith will not benefit the hypocrite on the Day of Resurrection, for he did not say these words sincerely from the heart. Mu‘adh (may Allah be pleased with him) asked the Prophet (blessings and peace of Allah be upon him) to let him tell the people about this, so that they would rejoice and be of good cheer, but the Prophet (blessings and peace of Allah be upon him) was concerned lest the people rely on it, and therefore strive less and do fewer acts of worship. So Mu‘adh did not narrate it to anyone until just before he died, for fear of falling into the sin of withholding knowledge.
It was said that the apparent meaning of the report indicates that all those who utter the twin declaration of faith will not enter the Fire, because of the general and emphatic meaning of the hadith, but the definitive proof of Ahl al-Sunnah indicates that a group of believers who sinned will be punished in the Fire for the sins that they committed, then they will be brought forth from the fire through intercession.
This hadith gives great glad tidings to those who affirm the oneness of Allah that if the one who committed major sins dies affirming the oneness of Allah, he will not abide in the Fire forever.
It also indicates that there are some types of knowledge that may be told to all people, and some types that may be given only to the elite.
It highlights the humbleness of the Prophet (blessings and peace of Allah be upon him).
It highlights the high status of Mu‘adh ibn Jabal (may Allah be pleased with him) in terms of knowledge, because the Prophet (blessings and peace of Allah be upon him) told some knowledge exclusively to him.
It indicates that words may be repeated for a purpose and to make a point.
It indicates that one may respond by saying, Labbayka wa sa‘dayk (here I am at your service)..

129
It was narrated that Anas ibn Malik said:  I was told that the Prophet (blessings and peace of Allah be upon him) said to Mu‘adh ibn Jabal: “Whoever meets Allah not associating anything with Him will enter Paradise.” He said: Should I not tell the people this good news? He said: “No, for I fear that they will rely on that [and stop striving].”.

Commentary : The heart cannot be sound unless it is completely free of shirk, which is contrary to Tawhid, because the worst type of wrongdoing and evil in this world is shirk or associating others with Allah, for that is the cause of a person abiding forever in the Fire.
In this hadith, Anas (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) told Mu‘adh (may Allah be pleased with him) that whoever dies as a believer, associating nothing with Allah, in the sense that he worships Allah alone, knowing that none is rightfully worshipped except Him, and believing this in his heart, as indicated by these reports, will enter Paradise by the grace of Allah, either straight away or after being punished, but this does not include the hypocrites. Mu‘adh (may Allah be pleased with him) asked him to let him tell the people about that so that they might rejoice and be of good cheer, but the Prophet (blessings and peace of Allah be upon him) told him not to do that, for fear that they would rely on that and would strive less and do fewer acts of worship. According to the report narrated by al-Bukhari, Mu‘adh (may Allah be pleased with him) narrated this hadith just before he died, for fear of falling into the sin of withholding knowledge.
This hadith highlights the virtue of Tawhid and the danger of shirk.
It indicates that that there are some types of knowledge that may be told to all people, and some types that may be given only to the elite.
It highlights the status and knowledge of Mu‘adh ibn Jabal (may Allah be pleased with him), because the Prophet (blessings and peace of Allah be upon him) told some knowledge exclusively to him.
It indicates that it is prescribed for the seeker of knowledge to ask about that concerning which he is not certain.
It also gives great glad tidings to those who affirm the oneness of Allah..

130
It was narrated that Umm Salamah said: Umm Sulaym came to the Messenger of Allah (blessings and peace of Allah be upon him) and said: O Messenger of Allah, Allah is not too shy to tell the truth; does a woman have to do ghusl if she has an erotic dream? The Prophet (blessings and peace of Allah be upon him) said: “[Yes], if she sees water.” Umm Salamah covered her face, and said: O Messenger of Allah, can a woman have an erotic dream? He said: “Yes, may your hands be rubbed with dust. How else would her child resemble her?”.

Commentary : All shyness (haya’) is good, for it is part of faith and is one of the praiseworthy characteristics that both men and women should seek to acquire.
In this hadith, Zaynab, the daughter of Umm Salamah (may Allah be pleased with her), narrates that Umm Sulaym – who was the mother of Anas ibn Malik and the wife of Talhah ibn ‘Ubaydillah (may Allah be pleased with them all) – came to the Messenger of Allah (blessings and peace of Allah be upon him) in the presence of Umm Salamah, the wife of the Prophet (blessings and peace of Allah be upon him). She introduced her question by saying: Allah is not too shy to tell the truth, so He would not refrain from explaining the truth and making it clear. That was because what she was going to say to the Prophet (blessings and peace of Allah be upon him) was something that women usually feel too shy to mention in the presence of men. Then she asked her question: Does a woman have to do ghusl if she has an erotic dream, and sees in her dream that a man is having intercourse with her? The Prophet (blessings and peace of Allah be upon him) responded by saying that ghusl is required of her if she sees “water”, meaning discharge, when she wakes up. If she does not see it, then she does not have to do ghusl. Umm Salamah (may Allah be pleased with her) covered her face out of embarrassment at this question, because the emission of a discharge in women is indicative of strong desire for men, and she asked the Prophet (blessings and peace of Allah be upon him) in astonishment: Can a woman have an erotic dream? In other words, can a woman see discharge and have an erotic dream like men? He answered: Yes, a woman may have an erotic dream and see discharge. Then he said to her: “May your hands be rubbed with dust,” meaning: May you become poor and left with nothing. This was a saying among the Arabs, but they did not mean it literally as a prayer against the one to whom it was addressed. Then the Prophet (blessings and peace of Allah be upon him) said: How else would her child resemble her? In other words, for what other reason would her child resemble her, if she did not emit a discharge of her own? The discharge of the man is thick and white, and the discharge of the woman is thin and yellow. It was narrated that whichever of the two discharges overwhelms the other, the child will resemble that parent.
This hadith indicates that there is no need to feel shy when seeking knowledge and asking questions about religion, because it is truth.
It highlights the fact that women emit discharge and may see erotic dreams like men, and because of this discharge the child may resemble the mother.
It also indicates that it is enjoined for the one who has an erotic dream to do ghusl if he (or she) sees “water” (discharge) after waking up.
And it indicates that the child may resemble his father or his mother..

131
It was narrated from ‘Abdullah ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Among trees, there is one tree whose leaves do not fall, and it is like the Muslim. Tell me what it is.” The people started listing the trees of the desert. ‘Abdullah said: It occurred to me that it was the palm tree, but I felt too shy to say anything. Then they said: Tell us what it is, O Messenger of Allah. He said: “It is the palm tree.” ‘Abdullah said: I told my father about what had occurred to me, and he said: If you had said it, that would have been dearer to me than such and such..

Commentary : The Prophet (blessings and peace of Allah be upon him) was a wise teacher and great educator. He used to give likenesses to the people to explain some ideas.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) asked his companions about the tree whose leaves do not fall, which he likened to the Muslim. They started to think only about trees of the desert, each of them listing different types of desert trees, but the palm tree completely slipped their minds. Ibn ‘Umar (may Allah be pleased with him) thought to himself that it was the palm tree, but he was too shy to mention what he had in mind, out of respect for the senior Sahabah present, who could not give the right answer. So the Prophet (blessings and peace of Allah be upon him) gave them the answer, telling them that it was the palm tree. The palm tree is like the Muslim in the sense that it offers a great deal of goodness: it constantly offers shade (because it does not lose its leaves), it bears good fruit, and it offers many other benefits. It is full of benefits, goodness and beauty. Similarly, the believer is all good because he does many acts of worship, has good characteristics, and persists in doing righteous deeds, giving charity and doing all kinds of good deeds. So it is as if he never stops doing good, so he constantly does good deeds just as the leaves of the palm tree are always there, then it gives fruits at the right time.
Then ‘Abdullah told his father, ‘Umar ibn al-Khattab (may Allah be pleased with him) of what had occurred to him, that it was the palm tree, but he had felt too shy to mention that. His father said to him: If you had said it and told the Messenger (blessings and peace of Allah be upon him) that it is the palm tree, that would have been dearer to me than having such and such; in other words, then being given such and such, such as red camels, for example. Ibn Hibban added in his Sahih: I think he said: Red camels. ‘Umar only wished for that so that the Prophet (blessings and peace of Allah be upon him) would offer supplication for his son, and he would thus attain the blessing of his supplication, as ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) did, and so that it would be clear that his son possessed smartness and understanding from an early age, and thus would become prominent when he grew up.
In this hadith we see that a knowledgeable person may ask questions of those who want to learn, in order to see how smart they are and how much they understand.
It also indicates that one should show respect to elders, as Ibn ‘Umar did. But if the elder cannot work it out, then the younger person may speak up.
This hadith also highlights the intelligence of ‘Abdullah ibn ‘Umar (may Allah be pleased with him), for Allah (may He be exalted) gifted him with intelligence.
It highlights the virtue of the palm tree and how it is like the Muslim, and how it is blessed because of what it bears of fruits.
It indicates that a man may be keen for his son to show that he has more knowledge than one who is older than him.
It indicates that a father may express happiness with the intelligence and smartness of his son..

132
It was narrated that ‘Ali ibn Abi Talib said: I was a man who emitted a great deal of madhiy, so I told al-Miqdad ibn al-Aswad to ask the Prophet (blessings and peace of Allah be upon him) about that; he asked him and he said: “Do wudu’ for it.”.

Commentary : Islam is the religion of mercy and compassion towards people, and seeks to make things easy for them. It is also the religion of purity and cleanliness. One of the things that proves this is the fact that Islam makes things easy for people and pays attention to their circumstances.
In this hadith, ‘Ali ibn Abi Talib (may Allah be pleased with him) says: I was a man who emitted a great deal of madhiy, which is a thin, white liquid that is usually emitted when desire is provoked, and when playing with one’s wife and kissing her, or looking with desire, or remembering, or after urinating. It usually precedes the omission of maniy (semen) or follows it. According to a report narrated by Abu Dawud, ‘Ali said: I began to do ghusl for it during the winter until I got cracks in the skin of my back. Thus it is clear that the reason why he asked this question was that he was doing ghusl a great deal, which had a harmful effect on his body, because he thought that this came under the heading of janabah. So he asked al-Miqdad ibn al-Aswad to ask the Prophet (blessings and peace of Allah be upon him) about the omission of madhiy and what is required of the one who experiences that. ‘Ali (may Allah be pleased with him) only felt too shy to ask the Messenger of Allah (blessings and peace of Allah be upon him) because he was the husband of Fatimah, the daughter of the Prophet (blessings and peace of Allah be upon him). This was a praiseworthy kind of shyness, because it did not prevent him from learning what he did not know and sending someone to ask in his stead.
So al-Miqdad (may Allah be pleased with him) asked the Prophet (blessings and peace of Allah be upon him) about that, and he told him, “Do wudu’ for it.” Therefore the one who emits madhiy must do wudu’ only, not ghusl. In al-Sahihayn it is narrated that the Prophet (blessings and peace of Allah be upon him) instructed him to wash his penis in addition to doing wudu’.
This hadith highlights good conduct with one’s in-laws, and that the husband should not mention anything having to do with intercourse and intimacy with women in the presence of his wife’s father, brother, son and other relatives.
It also highlights the keenness of the Sahabah (may Allah be pleased with them) to find out about issues of purification (taharah) and other Islamic rulings.  .

133
It was narrated from ‘Abdullah ibn ‘Umar that a man stood up in the mosque and said: O Messenger of Allah, from where do you instruct us to enter ihram? The Messenger of Allah (blessings and peace of Allah be upon him) said: “The people of Madinah should enter ihram from Dhul Hulayfah; the people of al-Sham [Greater Syria] should enter ihram from al-Juhfah; and the people of Najd should enter ihram from Qarn.” Ibn ‘Umar said: They claim that the Messenger of Allah (blessings and peace of Allah be upon him) said: “And the people of Yemen should enter ihram from Yalamlam.” Ibn ‘Umar used to say: I did not learn this from the Messenger of Allah (blessings and peace of Allah be upon him)..

Commentary : There are miqats for Hajj, from which the pilgrim must enter ihram; there are rulings concerning them which are explained in detail in the Sunnah of the Prophet (blessings and peace of Allah be upon him).
In this hadith, ‘Abdullah ibn ‘Umar tells us that a man stood up in the Prophet’s Mosque and asked the Messenger of Allah (blessings and peace of Allah be upon him): From where do you instruct us to enter ihram? In other words, from where should we begin to recite the talbiyah, raising our voices in reciting it, with the intention of entering ihram for Hajj or ‘umrah?
The Prophet (blessings and peace of Allah be upon him) instructed the people of Madinah to enter ihram from Dhul Hulayfah, which is a place outside Madinah on the road to Makkah, it is the miqat of the people of Madinah. The distance between it and Makkah is 420 km; therefore it is the furthest of the miqats from Makkah. For the people of al-Sham and those who pass through [their land], the miqat is al-Juhfah, which is located between Makkah and Madinah, at a distance of approximately 190 km from Makkah. It is a village near Rabigh. For the people of Najd and those who pass through [their land], the miqat is Qarn, i.e., Qarn al-Manazil, which nowadays is called al-Sayl al-Kabir. Its location is 55 km north of the city of al-Ta’if; it is 75 km from Makkah. Najd is the land between the Hijaz and Iraq; Najd now forms the centre of the Arabian Peninsula; in the middle of Najd lies the city of Riyadh, the capital of the Kingdom of Saudi Arabia. Najd includes many regions, including Qasim, Sudayr, al-Aflaj, al-Yamamah, al-Washm and others.
Then Ibn ‘Umar stated that he did not know that the Prophet (blessings and peace of Allah be upon him) instructed the people of Yemen to enter ihram from Yalamlam, which is a mountain to the south of Makkah, 85 km away.
This hadith highlights the keenness of the Sahabah to convey the hadiths of the Messenger of Allah (blessings and peace of Allah be upon him) in the manner he said them, even if they did not understand some of what he said. .

134
It was narrated from Ibn ‘Umar from the Prophet (blessings and peace of Allah be upon him) that a man asked him: What may the muhrim (pilgrim in ihram) wear? He said: “He should not wear a chemise, or a turban, or trousers, or a burnouse, or any garment that has been dyed with safflower or saffron. If he cannot find sandals, then let him wear khuffs (a kind of leather footwear that covers the ankle) but let him cut them down so that they come below the ankles.”.

Commentary : Islamic teachings explain the rulings of ihram for Hajj and ‘umrah, which includes the clothing that it is prescribed for the muhrim to wear and the rulings concerning it. In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrated that a man asked the Prophet (blessings and peace of Allah be upon him): What may the muhrim wear? So the Prophet (blessings and peace of Allah be upon him) explained what it is not permissible for the muhrim to wear, and that he should not wear a turban, which is wrapped around the head and is the same size as the head and made to fit it, because it comes under the heading of a garment that is made to fit; or a chemise, which is what covers the upper part of the body and is made to fit its shape; or trousers, which are worn instead of the izar (waist-wrapper) to cover the lower half of the body; or a burnouse, which is a garment with a hood to cover the head, because it is made to fit the body. The guideline on these prohibited things is that any garment that is made to fit the body and may be worn without having to wrap it and tie it should not be worn by the muhrim.
He should not wear any garment that has been dyed with safflower, which is a plant that has a good fragrance, or with saffron, which is a kind of perfume. The prohibition here is on wearing garments that have been dyed with safflower or saffron. Then the Prophet (blessings and peace of Allah be upon him) stated that it is permissible for the muhrim to wear khuffs after cutting off their tops, if he cannot find any sandals, so as to leave the ankles bare. The khuff is a kind of footwear made of thin leather that covers the ankles and more.
Although the man’s question was about what the muhrim may wear, the Prophet (blessings and peace of Allah be upon him) mentioned in his answer what could be limited instead of what could not be limited, in order to be concise and brief, because the questioner asked about what may be worn, but the answer has to do with what may not be worn, since the basic principle is that things are permissible, and if he had listed what may be worn, it would have taken too long. In fact there was the fear that the one who heard that might misinterpret what he heard, and think that it applied only to the muhrim. Moreover, what matters here is what is not allowed, not what it is permissible to wear, because there is no particular type of clothing that is required; rather the muhrim is required to avoid a few specific things.
This hadith indicates that an answer may be given in more detail than the questioner asked about, if there is an interest to be served by that..

135
It was narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The prayer of one whose wudu’ was invalidated will not be accepted until he does wudu’.” A man from Hadramawt asked: What could invalidate wudu’, O Abu Hurayrah? He said: Breaking wind, either silently or loudly. .

Commentary : This hadith discusses what invalidates wudu. The one whose wudu’ is invalidated is not allowed to do anything for which wudu’ is required, such as praying. Purifying oneself after wudu’ has been invalidated is a condition of prayer being valid.
In this hadith, Abu Hurayrah (may Allah be pleased with him) tells us that the Prophet (blessings and peace of Allah be upon him) said: “The prayer of one whose wudu’ was invalidated will not be accepted until he does wudu’.” In other words, until he purifies himself with water. Anyone who prays when his wudu’ has been invalidated, his prayer will not be accepted and it is not valid. Abu Hurayrah (may Allah be pleased with him) explained what invalidates wudu’ in this hadith as breaking wind, either silently or loudly; in both cases, it refers to wind being expelled from the back passage. However, this is not the only thing that invalidates wudu’, as urination and defecation both invalidate wudu’ too, and they also come under the heading of minor impurity. Janabah and having intercourse also invalidate wudu’, but they come under the heading of major impurity; and there are other things that invalidate wudu’. He only mentioned one of the things that invalidate wudu’, because he was answering someone who asked him about one whose wudu’ is invalidated whilst he is praying, so he gave an answer concerning one who is praying and finds that his wudu’ is invalidated involuntarily, because urination, defecation and touching do not usually happen when praying. This is similar to the case in which the Prophet (blessings and peace of Allah be upon him) told the one who is not sure whether his wudu’ became invalid whilst he was praying: “One should not stop [praying] unless he hears a sound or notices a smell,” because this is the usual way in which a person’s wudu’ may become invalid whilst praying, and it cannot be imagined that any of the other cases would be applicable in prayer. It is as if he answered the questioner with regard to something of which he was unaware, or with regard to what he needed to know in most cases, or what often happens when praying..

136
It was narrated that Nu‘aym al-Mujmir said: I climbed up to the top of the mosque with Abu Hurayrah and he did wudu’, then he said: I heard the Prophet (blessings and peace of Allah be upon him) say: “Indeed my ummah will be called on the Day of Resurrection with bright faces and limbs, because of the traces of wudu’.” So whoever among you is able to expand the area of his face that will shine, let him do so..

Commentary : Allah (may He be exalted) has ordained for the believers characteristics and features by which they will be distinguished from others in the hereafter, and by which the Prophet (blessings and peace of Allah be upon him) will recognize his followers on the Day of Resurrection, as signs of faith and Islam, such as the traces of wudu’, which will appear in the form of light that will be visible on the parts of the body that are washed in wudu’.
In this hadith, Nu‘aym al-Mujmir narrates that he climbed up to the roof of the Prophet’s Mosque with Abu Hurayrah, who did wudu’ in a complete and thorough manner, giving each part its due share of water and washing. Then he told him that the Prophet (blessings and peace of Allah be upon him) had given the glad tidings to his ummah who responded to his call, that Allah (may He be exalted) would give them a distinct sign on the Day of Resurrection and would call them before all people with shining faces and limbs, because of the traces of wudu’. The word translated here as shining faces refers to white markings on the forehead [of a horse]; what is meant here is the light that will appear on the faces of the ummah of Muhammad (blessings and peace of Allah be upon him). The word translated here as shining limbs refers to white markings on the legs [of a horse]; what is meant here is also light, for wudu’ leaves traces on the face, legs and arms that will be white and light on the Day of Resurrection. This is something that will be unique to this ummah among all other nations. Because wudu’ leaves these traces, Abu Hurayrah (may Allah be pleased with him) advised people to expand this brightness, as he said: So whoever among you is able to expand the area of his face that will shine, let him do so. So he should expand the brightness of his face and limbs. He mentioned the brightness on the face only, because it also implies brightness on the limbs. And it was said that he mentioned the brightness on the face only, to the exclusion of the limbs, because the face is the noblest part that is washed in wudu’ and it is what is first seen and noticed in a person. However the report narrated by Muslim mentions both, as it says: “Let him expand the area of his face and limbs that will shine.”.

137
It was narrated from ‘Abbad ibn Tamim, from his paternal uncle, that a man complained to the Messenger of Allah (blessings and peace of Allah be upon him) who sometimes thought that he felt something whilst praying. He said: “One should not stop [praying] unless he hears a sound or notices a smell.”.

Commentary : This hadith forms the basis for one of the major fiqhi guidelines, which is that certainty cannot be dispelled by uncertainty. In it, it says that ‘Abdullah ibn Zayd (may Allah be pleased with him) came to the Prophet (blessings and peace of Allah be upon him) and complained to him that a man may sometimes think that he feels something whilst praying, meaning that he thinks that he has passed wind. But the Prophet (blessings and peace of Allah be upon him) responded by telling him that he should not exit his prayer unless he is certain that he has passed wind, which is when he hears a sound or notices a smell, because he is certain that he was in a state of purity [when he started praying], and that certainty cannot be dispelled because of mere uncertainty; rather he should be certain that his wudu’ has been invalidated and that he has indeed passed wind. Hearing a sound and noticing a smell are mentioned because that is what usually happens when wudu’ is invalidated whilst praying. It cannot be imagined that it would be invalidated in any other way. It is as if he answered the questioner by telling him what he needed to know in most cases, or what usually happens when praying, because urinating, defecating, touching and other things that invalidate wudu’ do not usually happen when one is praying.
It was said that what the Prophet (blessings and peace of Allah be upon him) meant is that one should be certain that wudu’ has been invalidated; he did not mean that he should literally have heard it or smelt it, because wind may come out with no sound and no smell, or there may be something wrong with his hearing or sense of smell, so he does not hear the sound or notice the smell. In that case, the person’s wudu’ is invalidated if he is certain that he has passed wind..

140
It was narrated from ‘Ata’ ibn Yasaar, from Ibn ‘Abbas, that he did wudu’ and washed his face. He scooped up a handful of water, rinsed his mouth with it and rinsed his nose, then he scooped up another handful of water and did like this; he brought up his other hand and washed his face with both hands. Then he scooped up a handful of water and washed his right forearm with it. Then he scooped up another handful of water and washed his left forearm with it. Then he wiped his head. Then he scooped up a handful of water, sprinkled it on his right foot and washed it, then he scooped up another handful of water and washed his foot with it, meaning the left foot. Then he said: This is how I saw the Messenger of Allah (blessings and peace of Allah be upon him) doing wudu’..

Commentary : The Sahabah (may Allah be pleased with them) were keen to follow the Prophet’s Sunnah and to learn it and teach it to the Muslims who came after them in both word and deed. That includes the description of how the Messenger of Allah blessings and peace of Allah be upon him) did wudu’.
In this hadith, the scholar of the ummah, ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) describes the steps of wudu’ in practical terms. He began by washing his face, but what is meant by the phrase, when he said that he started with the face, is something additional to what is obligatory and what is Sunnah, based on the fact that he mentioned the face a second time, after he mentioned rinsing the mouth with a new handful of water. So he began washing his face by rinsing his mouth, which means moving the water around in the mouth, then spitting it out. Then he rinsed his nose, by sniffing water into the nose then blowing it out, to clean the inside of the nose.
Then he took a handful of water in one hand, then brought up his other hand, and washed his face with it once, using both hands, because one hand may not reach all over the face properly. The definition of the face in terms of length is from the hairline to the chin and beard, and in terms of width it is from one ear to the other. Then he took another handful of water and washed his right forearm with it, up to the elbow, then he took another handful of water and washed his left forearm with it, up to the elbow. Then he wiped his head, and wiping is less than washing. What is meant by the head here is where the hair grows. According to a report narrated by Abu Dawood: Then he took a handful of water, shook it off his hand, then wiped his head. According to another report narrated by Abu Dawood: He wiped his head and ears, inside and out.
Then he took a handful of water and sprinkled it on his right foot, meaning that he poured the water little by little, until he washed his foot. Then he took another handful of water and washed his left foot with it. He washed his feet up to the ankles, as is narrated in the reports. It was said that the reason for mentioning sprinkling, rather than washing, was to highlight how little water is used to wash a part for which it is likely that people would use too much water. This is supported by the words “until he washed it.” This is an indication that what is meant by sprinkling is washing. Then ‘Abdullah ibn ‘Abbas (may Allah be pleased with him) said, after he finished: This is how I saw the Messenger of Allah (blessings and peace of Allah be upon him) doing wudu’. So ‘Abdullah’s wudu’ was a precise imitation of the wudu’ of the Prophet (blessings and peace of Allah be upon him), and it was done to teach those around him of the Tabi‘in and others who wanted to learn the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him).
In this hadith, we see that teaching by doing is more effective than teaching by speaking alone..

142
It was narrated that Anas ibn Malik said: When the Prophet (blessings and peace of Allah be upon him) went to the outhouse, he would say: “O Allah, I seek refuge with You from al-khubthi wa’l-khaba’ith.”.

Commentary : The Prophet (blessings and peace of Allah be upon him) would teach his ummah the prescribed etiquette in all situations, which includes remembering Allah and seeking refuge with Him from the evils of the devils before entering places where people relieve themselves.
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that when the Prophet (blessings and peace of Allah be upon him) went to the outhouse to relieve himself – and outhouse is a word used to refer to any place where people relieve themselves by urinating or defecating – he would offer supplication by saying: O Allah, I seek refuge with You – so I resort to and seek protection with Allah (may He be glorified in exalted) from al-khubthi wa’l-khaba’ith. It was said that what is meant is male and female devils; so that he is seeking refuge from their schemes and their evil, and the whispers and intrusive thoughts that they cast into people’s minds and hearts. It was also suggested that al-khubth refers to evil or disbelief, or that al-khubth refers to the devils and al-khaba’ith refers to sins..

143
It was narrated from Ibn ‘Abbas that the Prophet (blessings and peace of Allah be upon him) went to the outhouse, so I brought some water for wudu’ and placed it there for him. He said: “Who placed this here?” He was told [who had done it], and he said: “O Allah, grant him understanding of religion.”.

Commentary : This hadith highlights the virtues of Ibn ‘Abbas (may Allah be pleased with him). In it, he tells us that he brought water to the Prophet (blessings and peace of Allah be upon him) so that he could do wudu’. After he came out of the outhouse – which is a word used to describe any place where people relieve themselves, by urinating or defecating – he asked who had put the water there for him, and he was told that it was Ibn ‘Abbas (may Allah be pleased with him). The one who told him that was the maternal aunt of Ibn ‘Abbas, Maymunah (may Allah be pleased with her), because that happened in her house, as is mentioned in the report of Ahmad. The apparent meaning suggests that the Prophet (blessings and peace of Allah be upon him) did not ask for water; rather Ibn ‘Abbas (may Allah be pleased with him) took the initiative and hastened to bring the water, because he was a smart and intelligent boy and he used to follow the Messenger of Allah (blessings and peace of Allah be upon him). Hence the Prophet (blessings and peace of Allah be upon him) prayed for him and said: “O Allah, grant him understanding of religion,” that is, bless him with understanding and deep insight into matters of religion. This prayer for him to be granted understanding of religion was appropriate, because he had done the right thing, which was indicative of his intelligence. This also indicates that the Prophet (blessings and peace of Allah be upon him) was happy that he took the initiative of bringing water for him when he went to the outhouse. The blessing of this supplication was demonstrated in ‘Abdullah (may Allah be pleased with him), as his knowledge and virtue became well-known, and he was one of the Sahabah who narrated a great deal from the Prophet (blessings and peace of Allah be upon him). He narrated approximately one thousand six hundred and sixty hadiths, and ‘Umar (may Allah be pleased with him) consulted him about major issues.
This hadith indicates that one may reward a person by offering supplication for him when he does a favour, offers help or does an act of kindness.
It also indicates that it is prescribed to serve scholars and people of knowledge, and pay attention to their needs, without being instructed to do so..

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..