logo

| 2 Hadiths

Hadith
371
It was narrated from Anas ibn Malik that the Messenger of Allah (blessings and peace of Allah be upon him) went on a campaign to Khaybar. We prayed Fajr there when it was still very dark, then the Prophet of Allah (blessings and peace of Allah be upon him) and Abu Talhah rode, and I rode behind Abu Talhah [on his mount]. The Prophet of Allah (blessings and peace of Allah be upon him) made the mounts run fast in an alleyway of Khaybar, and my knee touched the thigh of the Prophet of Allah (blessings and peace of Allah be upon him). Then his izar slipped and uncovered his thigh, and I saw the whiteness of the thigh of the Prophet of Allah (blessings and peace of Allah be upon him). When he entered the town, he said: “Allahu akbar! Khaybar is destroyed! When we descend in the territory of a people, {then evil is the morning of those who were warned} [al-Saffat 37:177}.” He said it three times.
The people were coming out to tend their land, and they said: It’s Muhammad! ‘Abdul ‘Aziz said: Some of our companions said that they also said: and the khamis (five), meaning the army. He [Anas] said: We captured it by force, and the prisoners were gathered together. Then Dihyah al-Kalbi (may Allah be pleased with him) came and said: O Prophet of Allah, give me a slave woman from among the captives. He said: “Go and take a slave woman.” So he took Safiyyah bint Huyayy. Then a man came to the Prophet (blessings and peace of Allah be upon him) and said: O Prophet of Allah, you have given Dihyah Safiyyah bint Huyayy, the first lady of Qurayzah and al-Nadir; she is only fit for you. He said: “Call him and tell him to bring her back.” So he brought her back and when the Prophet (blessings and peace of Allah be upon him) looked at her, he said: “Take some other slave woman from among the female captives.” Then the Prophet (blessings and peace of Allah be upon him) manumitted her and married her. Thabit said to him [Anas]: O Abu Hamzah, what mahr did he give her? He said: Herself [her freedom]; he manumitted her and married her, then on the way back, Umm Sulaym prepared her for him and brought her to him at night, and the next morning the Prophet (blessings and peace of Allah be upon him) was a bridegroom. He said: “Whoever has any food, let him bring it,” and he spread out a leather mat. And the men began to bring dates and ghee – the narrator said: and I think he mentioned sawiq – and they made hays. And that was the wedding feast of the Messenger of Allah (blessings and peace of Allah be upon him)..

Commentary : The Prophet (blessings and peace of Allah be upon him) is the example and teacher for the ummah, and his practice and teachings are a source of knowledge for us, from which we derive guidance in all our affairs and learn the right way to handle all matters in war and peace. The Messenger of Allah (blessings and peace of Allah be upon him) conquered Khaybar in 7 AH. Khaybar was a town inhabited by the Jews, approximately 173 km from Madinah in the direction of Syria. In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that the Messenger of Allah (blessings and peace of Allah be upon him) went on campaign to Khaybar, and they prayed Fajr near Khaybar at the beginning of its time, when it was still very dark. Then the Prophet (blessings and peace of Allah be upon him) and Abu Talhah (may Allah be pleased with him) rode on their mounts, and Anas rode behind Abu Talhah al-Ansari, the husband of his mother Umm Sulaym (may Allah be pleased with her). The Prophet of Allah (blessings and peace of Allah be upon him) made the mounts run fast in an alleyway of Khaybar; an alleyway is a narrow street or path that runs between the houses. His izar slipped and uncovered his thigh, and that was because he was going so fast in the streets of Khaybar. The izar is a garment that covers the lower part of the body. When it slipped, Anas (may Allah be pleased with him) saw the whiteness of the thigh of the Prophet of Allah (blessings and peace of Allah be upon him).
When the Prophet (blessings and peace of Allah be upon him) entered Khaybar, he said: Allahu akbar! Khaybar is destroyed! Allah has granted us conquest of it. “When we descend in the territory of a people…” – The word translated here as territory originally means courtyard, and refers to a wide space between houses. “…then evil is the morning of those who were warned.” The Prophet (blessings and peace of Allah be upon him) said it three times, expressing optimism because of what had already been captured of Khaybar.
The situation in Khaybar when the Muslims entered the town was that the people were going out to their work; they were farmers and tillers of land. They said: It is Muhammad and the khamis – meaning the army. The army was called the khamis (five) because it was composed of a vanguard, rearguard, core, right flank and left flank – a total of five parts.
Then Anas (may Allah be pleased with him) narrates that the Muslims captured Khaybar by force, not by means of a peace deal. When the prisoners had been gathered together – meaning the captives, men, women and children – Dihyah al-Kalbi came and asked for a slave woman, saying:  O Prophet of Allah, give me a slave woman from among the captives. The Prophet (blessings and peace of Allah be upon him) said to him: Go and take a slave woman. So he took Safiyyah bint Huyayy. A man told the Prophet (blessings and peace of Allah be upon him) that she was not fit for anyone except the Prophet (blessings and peace of Allah be upon him), because she was the first lady of Qurayzah and al-Nadir. So the Prophet (blessings and peace of Allah be upon him) instructed them to call Dihyah and the slave woman whom he had taken from among the captives, and Dihyah brought her back. When the Prophet (blessings and peace of Allah be upon him) looked at her, he said to Dihyah: “Take some other slave woman from among the captives.” Then the Prophet (blessings and peace of Allah be upon him) manumitted her and married her. Manumission means freeing a person from slavery; this manumission was her mahr (dowry), as was mentioned in the report of Thabit al-Bunani – one of the Tabi‘in – who asked Anas (may Allah be pleased with him) about the mahr with which the Prophet (blessings and peace of Allah be upon him) married her, as he said: O Abu Hamzah, what mahr did he give her?  He said: Herself; he manumitted her and married her. Then when the Prophet (blessings and peace of Allah be upon him) was on his way back to Madinah, Umm Sulaym prepared her and adorned her, then presented her to him at night. Umm Sulaym brought her as a bride to the Prophet (blessings and peace of Allah be upon him) when night fell, and in the morning the Prophet (blessings and peace of Allah be upon him) was a bridegroom, because he had married Safiyyah. The Prophet (blessings and peace of Allah be upon him) said to his companions: whoever has any food, let him bring it. Then he spread a mat of leather on the ground, to put the food on it, and he collected whatever the people had of dates, ghee and sawiq, which is finely-ground flour. They made hays, which is a mixture of dates, ghee and flour. And that was the wedding feast of the Messenger of Allah (blessings and peace of Allah be upon him.
It was said: The basis on which the Prophet (blessings and peace of Allah be upon him) took Safiyyah from Dihyah after giving her to him was that Dihyah willingly brought her back to the Prophet (blessings and peace of Allah be upon him). And it was said in some reports that she fell to the lot of Dihyah, then the Prophet (blessings and peace of Allah be upon him) bought her from him. And it was said that that happened for other reasons that were appropriate to the Prophet (blessings and peace of Allah be upon him) and his being infallible.
This hadith indicates that it is prescribed to offer a wedding feast with whatever is available.
.

372
It was narrated that ‘A’ishah said: The Messenger of Allah (blessings and peace of Allah be upon him) used to pray Fajr, and the believing women would attend the prayer with him, wrapped up in their mirts (enveloping garments), then they would go back to their houses and no one would be able to recognize them..

Commentary : Islam is a religion of modesty, chastity and dignity, and it enjoins the covering of women’s bodies and the wearing of hijab and loose-fitting garments that do not show their bodies or the shape of many parts of the body. That is to protect women and the entire society from the dangerous effects of wanton display and unveiling on societies.
In this hadith, the Mother of the Believers ‘A’ishah (may Allah be pleased with her) narrates that the women used to go out to pray Fajr in the mosque and attend the prayer with the Prophet (blessings and peace of Allah be upon him), then they would go back to their houses wrapped in their mirts, meaning that they covered their heads and their bodies with enveloping garments, so that they would not be recognized because of the extent of their covering. This is the hijab that Allah (may He be exalted) enjoins upon women. The mirt is a cloth of wool or other fabric, and it is akin to the milhafah (another type of enveloping garment). After hijab was enjoined, the women of the Sahabah (may Allah be pleased with them) adhered to it and did not show any part of their adornment except what Allah permitted.
According to a report in al-Sahihayn, no one would recognize them because it was still dark; the word translated here as dark refers to the darkness at the end of the night, after dawn has broken. This refers to the Prophet (blessings and peace of Allah be upon him) offering Fajr prayer at the beginning of its time.
This hadith indicates that it is permissible for women to go out to pray in the mosques at night..

373
It was narrated from ‘A’ishah that the Prophet (blessings and peace of Allah be upon him) prayed wearing a khamisah that had some markings on it. He looked at the markings, then when he had finished praying, he said: “Take this khamisah of mine to Abu Jahm, and bring me the anbijaniyyah of Abu Jahm, because it distracted me just now from my prayer.” Hisham ibn ‘Urwah said, narrating from his father, from ‘A’ishah: The Prophet (blessings and peace of Allah be upon him) said: “I kept looking at its markings whilst I was praying, and I was afraid that it would distract me.”.

Commentary : Prayer is an act of worship that nourishes the soul. In it, a person stands before his Lord (may He be glorified and exalted), striving to maintain proper focus of mind, reflecting on the meaning of the words he recites. The Shaytan should have no share of it and no way to distract the worshipper. The Prophet (blessings and peace of Allah be upon him) has taught us the things that are not allowed when praying. Just as he taught us how to perfect our prayer, he also told us to keep away from anything that may distract the worshipper from his prayer.
In this hadith, ‘A’ishah (may Allah be pleased with her) tells us that the Prophet (blessings and peace of Allah be upon him) prayed one day wearing a khamisah – which was a garment made of silk mixed with camel hair or wool, on which there were black markings and it was adorned with stripes; it was said that a garment could not be called a khamisah unless it was black and had markings. He looked at the markings, and they almost distracted him from his prayer. So when he had finished his prayer, he said: “Take this khamisah of mine to Abu Jahm, and bring me the anbijaniyyah of Abu Jahm, because it distracted me just now from my prayer.” The anbijaniyyah was a garment made of wool, like velvet, with no markings on it. Abu Jahm ibn Hudhayfah (may Allah be pleased with him) had given this khamisah to the Prophet (blessings and peace of Allah be upon him), so he returned it to him and asked him instead for a heavy garment of his, so as to make him feel better and so that his feelings would not be hurt by having his gift returned to him. Hence he told him the reason for returning it. This was also a warning to Abu Jahm lest he be distracted by this or anything else from his prayer.
This hadith indicates that one should keep away from things that will distract one from prayer.
It also highlights how the Prophet (blessings and peace of Allah be upon him) was kind to his companions and how he avoided hurting their feelings and sought to console them..

374
It was narrated from Anas ibn Malik that ‘A’ishah had a curtain with which she screened off a part of her house. The Prophet (blessings and peace of Allah be upon him) said: “Take this curtain of yours away from us, for I kept noticing its images whilst I was praying.”.

Commentary : Prayer is an act of worship that nourishes the soul. In it, a person stands before his Lord (may He be glorified and exalted), and should have proper focus of mind, reflecting on the meaning of the words he recites. The Shaytan should have no share of it and no way to distract the worshipper. The Prophet (blessings and peace of Allah be upon him) has taught us the things that are not allowed when praying. Just as he taught us how to perfect our prayer, he also told us to keep away from anything that may distract the worshipper from his prayer.
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that ‘A’ishah (may Allah be pleased with her) had a curtain, which was a thin cover on which there were colourful images and patterns, with which she screened off a part of her house. The Prophet (blessings and peace of Allah be upon him) instructed her to remove this curtain, because he could still notice its images whilst he was praying, and that distracted him from focusing properly on his prayer. In a report narrated by Muslim, ‘A’ishah said: So we cut it up and made one or two pillows out of it, so that the Prophet (blessings and peace of Allah be upon him) could sit on them. The pillows were used in a way that was not honourable, and they were not in a position to be respected.
This hadith indicates that one should keep things that could distract the worshipper away from him.
It indicates that it is not allowed to wear things on which there are images, because as the Prophet (blessings and peace of Allah be upon him) forbade the curtain on which there were images, it is known that the prohibition on wearing clothes with images on them is more emphatic..

375
It was narrated that ‘Uqbah ibn ‘Amir said: A kind of silk coat was given as a gift to the Prophet (blessings and peace of Allah be upon him), and he put it on and prayed in it. Then when he finished his prayer, he tore it off as if he disliked it and said: “This is not appropriate for the pious.”.

Commentary : Islam forbids men to wear silk, but it permits women to do so. The Prophet (blessings and peace of Allah be upon him) would apply commands and prohibitions to himself first, then to his family members and other Muslims around him.
In this hadith, ‘Uqbah ibn ‘Amir (may Allah be pleased with him) narrates that a silk coat was given as a gift to the Prophet (blessings and peace of Allah be upon him). The giver was Ukaydir, the ruler of Dumat al-Jandal, as is mentioned in another report in Muslim. Ukaydir was a polytheist who became Muslim after that; it was also said that he remained a Christian. The type of silk coat mentioned here had narrow sleeves and a narrow middle, and a slit at the back. The Prophet (blessings and peace of Allah be upon him) put it on and prayed in it. That was before it was forbidden to wear silk. When he had finished his prayer, he tore it off, because he had received revelation forbidding the wearing of silk, as mentioned in a report narrated by Muslim from Jabir ibn ‘Abdillah (may Allah be pleased with him), according to which the Messenger of Allah (blessings and peace of Allah be upon him) said when he took it off: “Jibril told me not to wear it.” Perhaps this was the beginning of the prohibition. Then he said that it was not appropriate for the obedient slaves of Allah to wear silk. These words of his indicate that that happened before the prohibition came into effect, because the prohibition applies equally to the pious and others..

376
It was narrated that Abu Juhayfah said: I saw the Messenger of Allah (blessings and peace of Allah be upon him) in a red tent of dyed leather, and I saw Bilal take the leftover wudu’ water of the Messenger of Allah (blessings and peace of Allah be upon him), and I saw the people rushing to take that water. Whoever managed to take some of it would wipe himself with it, and whoever did not manage to take some of it would take some of the moisture from the hands of his companions. Then I saw Bilal take a pointed stick and set it in the ground, and the Prophet (blessings and peace of Allah be upon him) came out wearing a red hullah (suit), with his calves showing. He led the people in prayer, facing that pointed stick, and I saw people and animals passing on the other side of the stick..

Commentary : Prayer is the connection between a person and his Lord. In prayer, the worshipper stands conversing with his Lord and turning to Him. Islam enjoins being properly focused when praying, and not being distracted, and it sets out guidelines for the worshipper and for those who are not praying, so that the prayer will not be interrupted and the worshipper’s focus will not be interrupted by the actions of either of them [those who are praying and those who are not praying].
In this hadith, Abu Juhayfah (may Allah be pleased with him) narrates that he saw the Prophet (blessings and peace of Allah be upon him) in a red tent made of dyed leather, and that Bilal (may Allah be pleased with him) took the leftover water with which the Prophet (blessings and peace of Allah be upon him) had done wudu’. The people began rushing and racing to take the Prophet’s leftover wudu’ water, seeking blessing (barakah) from his relics. This seeking blessing from relics is something unique to the Prophet (blessings and peace of Allah be upon him); the Sahabah did not seek blessing from anyone else who came after him, such as the awliya’ (close friends of Allah), the righteous, or anyone else. That is because of the blessing and goodness that Allah put in whatever the Prophet (blessings and peace of Allah be upon him) touched. Whoever managed to take any of this water would wipe himself with it, and whoever did not get any of this water would take from the moisture on the hand of his companion that was left from the water with which the Messenger of Allah (blessings and peace of Allah be upon him) had done wudu’.
Then Abu Juhayfah (may Allah be pleased with him) narrates that he saw Bilal take a pointed stick, that was half the length of a spear or more, and had a point like the point of a spear, and stuck it firmly in the ground, to act as a screen (sutrah) in front of the Prophet (blessings and peace of Allah be upon him) as he was leading the people in prayer, because he was praying in the open. The Messenger of Allah (blessings and peace of Allah be upon him) came out, wearing a red hullah – the hullah was a suit consisting of two Yemeni garments, an izar and rida’, woven with red and black stripes, or red and green; it could not be called a hullah unless it was a two-peace garment. He prayed facing towards the stick, which he took as a screen (sutrah), and people and animals passed on the other side of the stick. Thus the stick formed a barrier so that people would not pass directly in front of the imam.
The screen (sutrah) may be in the form of a stick and similar things that have height, especially for one who is praying in an open space. As for praying in the mosque or behind a wall or pillar, these things may serve as a screen for the worshipper..

377
It was narrated that Abu Hazim said: They asked Sahl ibn Sa‘d: Of what was the minbar made? He said: There is no one left among the people who has more knowledge of that than me. It was made of tamarisk wood from al-Ghabah; it was made by So-and-so, the freed slave of So-and-so, for the Messenger of Allah (blessings and peace of Allah be upon him). The Messenger of Allah (blessings and peace of Allah be upon him) stood on it when it was made and put in place. He turned to face towards the qiblah and said takbir, and the people stood behind him.  He recited Qur’an, then he bowed and the people bowed. Then he raised his head, then he moved backwards and prostrated on the ground, then he went back to the minbar, then he bowed, then he raised his head, then he moved backwards and prostrated on the ground. That is what he did..

Commentary : The Prophet (blessings and peace of Allah be upon him) used to give khutbahs (sermons, speeches) on Fridays and on other occasions when speeches were required, standing on a palm trunk in the mosque. That was what he did in the beginning, then he had a minbar made, as that would be more helpful when standing and leaning on it, so that the people could see him more easily.
In this hadith, the Sahabi Sahl ibn Sa‘d (may Allah be pleased with him) was asked about the minbar of the Messenger of Allah (blessings and peace of Allah be upon him): What was it made of? He said: There is no one left of the people of Madinah who knows more about the Messenger of Allah (blessings and peace of Allah be upon him) than me. That is because he was the last of the Sahabah to die in Madinah. He was also the one who went with the young carpenter to bring the wood for the minbar from the trees and tamarisks of al-Ghabah. The tamarisk is a desert tree. Al-Ghabah was a land nine miles – or approximately 14 km – from Madinah. The camels of the Prophet (blessings and peace of Allah be upon him) stayed there to graze.
Then Sahl (may Allah be pleased with him) narrated that when the minbar had been made and put in place, the Prophet (blessings and peace of Allah be upon him) climbed onto it, then he led the people in prayer from atop the minbar, with the people praying behind him and following him in prayer. When he wanted to prostrate, he moved backwards so that he could prostrate; that was so that he would not turn his back towards the qiblah, and he prostrated on the ground. According to a report narrated in al-Sahihayn: Then he went back. When he had finished the prayer, he turned to face the people and said: O people, I only did that so that you could follow me and learn how to pray. Thus he explained that he had prayed on the minbar so that the people could see how he prayed, and see his movements and how he moved from one posture to another, and thus they could learn from him and learn his Sunnah.
This hadith indicates that the imam may teach the people how to pray when he is in a higher place than those who are praying behind him.
It also indicates that a small movement does not invalidate the prayer..

378
It was narrated from Anas ibn Malik that the Messenger of Allah (blessings and peace of Allah be upon him) fell from his horse and sustained a cut on his leg – or shoulder – and he swore not to come to his wives for a month. He stayed in a loft that had stairs made of palm trunks, and his companions came to him to visit him as he recovered. He led them in prayer sitting, whilst they were standing, and after he said the taslim, he said: “The imam is only appointed to be followed, so when he says takbir then say takbir; when he bows then bow; when he prostrates then prostrate; and if he prays standing then pray standing.” He came down [from the loft] after twenty-nine days, and they said: O Messenger of Allah, you swore an oath for one month. He said: “This month has twenty-nine days.” .

Commentary : The Prophet (blessings and peace of Allah be upon him) taught us the rulings and etiquette of praying in congregation, which include following and emulating the imam and listening attentively to his recitation, whilst remaining focused and keeping the rows orderly.
In this hadith, Anas (may Allah be pleased with him) narrates that the Messenger of Allah (blessings and peace of Allah be upon him) fell from his horse, and sustained a cut on his leg. The word translated here as cut refers to a cut or something a little worse. In addition to that, he also suffered some bruising on his limbs, and pain that prevented him from standing in the prayer. The words “or shoulder” refer to uncertainty on the part of the narrator as to whether the injury was to his leg or his shoulder. The Prophet (blessings and peace of Allah be upon him) had sworn an oath to keep away from his wives for a month. In other words, the Messenger of Allah (blessings and peace of Allah be upon him) had vowed not to enter upon his wives for a month, so he stayed in a loft or room above ground level. It was said that the word translated here as loft refers to the upper part of the house, like a room, or that it refers to a storeroom which is like a ceiling for the space underneath it. The stairs by which he climbed up to this room were made from the trunks of palm trees. The companions of the Prophet (blessings and peace of Allah be upon him) came to visit him because he was sick, and when the time for prayer came, he led them in prayer whilst he was sitting and they were standing. After he said the taslim [at the end of the prayer], he said to them: “The imam is only appointed to be followed”, that is, to be emulated in his actions and movements, which includes: “when he says takbir then say takbir.” In other words, follow the imam in the takbir and do not precede him. When he bows, follow him in his bowing, and when he prostrates, follow him in his prostration. “And if he prays standing then pray standing.” In al-Sahihayn it says: “And if he prays sitting, then pray sitting, all of you.” So the posture of those who are praying behind an imam must be like the posture of the imam in prayer.
Then the Prophet (blessings and peace of Allah be upon him) came down from his loft and went back to his wives twenty-nine days after he had sworn his oath. The Sahabah pointed out to him that he had sworn to keep away from them for a month, but he said: “This month has twenty-nine days,” meaning that the month in which they were was only twenty-nine days long, because the sighting of the new moon had been confirmed. Otherwise, the month is thirty days, if the new moon is not sighted.
In this hadith, we see that it was possible for the Prophet (blessings and peace of Allah be upon him) to fall sick like any other human, without that undermining his position and status; in fact it served to increase him in status.
It indicates that one may visit a person if he sustains a minor injury and the like.
It indicates that the imam may pray sitting if he is not able to stand, and those praying behind him should follow him in that.
In this hadith, the Lawgiver shows the way in which congregational prayer is to be performed, in such a manner as to facilitate proper focus in the prayer and to enable worshippers to pray in an orderly manner.
It also confirms that the month is not always complete [with thirty days]..

379
It was narrated that Maymunah said: The Messenger of Allah (blessings and peace of Allah be upon him) would pray when I was nearby and was menstruating, and his garment sometimes touched me when he prostrated. And he used to pray on a small mat..

Commentary : There are rulings that apply to the menstruating woman, but it is not one of them that she should not touch anyone and no one should touch her, as was the practice of the Jews with their women. Islam honours women in all circumstances, and permits others to interact with the menstruating woman, speak to her, eat with her, and so on.
In this hadith, the Mother of the Believers Maymunah bint al-Harith (may Allah be pleased with her) states that the Prophet (blessings and peace of Allah be upon him) used to pray when she was near him, and she was menstruating. When he prostrated, his garment would touch her, and he would pray on a small mat made of palm leaves stitched together. It was used to keep the worshipper’s face off the ground.
This hadith was quoted as evidence that the body of the menstruating woman is pure (tahir), and that when a worshipper is praying, if he comes into contact with part of the body (such as the hand or foot) or clothes of another person which are clean and pure, that does not invalidate his prayer, even if the body of the other person is deemed to be ritually impure (whether minor or major impurity). If the worshipper’s garment happens to touch a woman, that does not affect his prayer, even if the woman is menstruating, and being close to a menstruating woman does not invalidate prayer. This is one of the ways in which Islam makes things easy for women in all circumstances, and one of the ways in which Islam honours women, especially at the time of menses..

380
It was narrated from Anas ibn Malik that his grandmother Mulaykah invited the Messenger of Allah (blessings and peace of Allah be upon him) to a meal that she had made for him. He ate some of the food, then he said: “Get up and let me lead you in prayer.” Anas said: I got up to fetch a mat of ours that turned black from long use. I sprinkled it with water, then the Messenger of Allah (blessings and peace of Allah be upon him) stood up, the orphan and I stood in one row behind him, and the old woman stood behind us. Then the Messenger of Allah (blessings and peace of Allah be upon him) led us in praying two rak‘ahs, then he left..

Commentary : The Prophet (blessings and peace of Allah be upon him) was the best of people in attitude and in raising his companions’ spirits. Every time he visited them, he would teach them some rulings and etiquette, and the Sahabah transmitted his teachings and his Sunnah to the ummah so that they could learn the rulings of Islam from it.
In this hadith, Anas (may Allah be pleased with him) narrates that his grandmother Mulaykah, who was his maternal grandmother, invited the Messenger of Allah (blessings and peace of Allah be upon him) to a meal that she had made for him, and he accepted her invitation and ate some of that food. The Sahabah (may Allah be pleased with him) would invite him to their houses, so that he could lead them in prayer and they could receive his blessing. Then after the meal ended, he instructed them to get up and pray so that he could teach them how to pray in a practical manner, or to bless the place for them by praying in it and offering supplication for them. So Anas (may Allah be pleased with him) got up to fetch an old mat that had turned black from long use. He sprinkled it with water, to clean it, soften it and prepare it for people to sit on it, or to remove any uncertainty as to whether it was impure (najis). Then the Prophet (blessings and peace of Allah be upon him) stood up, and Anas and the orphan – who was Damrah or Dumayrah ibn Sa‘d al-Himyari, or someone else, and he had reached the age of discernment – stood behind him, in one row, and his grandmother Mulaykah stood behind them, because the women stand behind the men and children in the prayer. Then the Prophet (blessings and peace of Allah be upon him) led them in praying two rak‘ahs, then he left after he prayed.
This is part of Prophetic etiquette, to make one’s visit brief, to leave after having fulfilled the purpose of one’s visit, and to offer supplication for the people who live there.
This hadith indicates that it is permissible for the worshipper to prostrate on a carpet or rug to keep his face from touching the ground directly. .

382
It was narrated from ‘A’ishah, the wife of the Prophet (blessings and peace of Allah be upon him), that she said: I would sleep in front of the Messenger of Allah (blessings and peace of Allah be upon him), and my legs would be in his qiblah. When he prostrated, he would nudge me and I would draw up my legs, and when he stood up, I would stretch them out again. And at that time there were no lamps in our houses..

Commentary : Prayer is an act of worship that nourishes the soul. In the prayer, the individual stands before his Lord, and he should take measures to help him focus properly and not be distracted whilst praying.
In this hadith, ‘A’ishah (may Allah be pleased with her) narrates that she would sleep in front of the Messenger of Allah (blessings and peace of Allah be upon him) and her legs would be in his qiblah; in other words, the Prophet (blessings and peace of Allah be upon him) would pray tahajjud on the mat on which his wife was sleeping, and she would be sleeping in front of him whilst he was praying, so she was between him and the qiblah. When he prostrated, he would touch her with his hand to alert her to the fact that he wanted to prostrate, so she would draw up her legs so that he could prostrate. Then when he stood up again, she would stretch her legs out again. At that time there were no lights or lamps in the houses, because they had very little in the way of worldly comforts. This indicates that darkness was the reason why she was in front of the Prophet (blessings and peace of Allah be upon him) whilst he was praying.
This hadith indicates that a woman does not interrupt or invalidate the prayer of one who is praying in her direction.
It also indicates that a small movement made whilst praying does not invalidate the prayer..

383
It was narrated from ‘Urwah that ‘A’ishah told him that the Messenger of Allah (blessings and peace of Allah be upon him) used to pray whilst she was between him and the qiblah, lying on the mat as if on a bier..

Commentary : Prayer is an act of worship that nourishes the soul. In the prayer, the individual stands before his Lord, and he should take measures to help him focus properly and not be distracted whilst praying.
In this hadith, ‘Urwah ibn al-Zubayr (may Allah be pleased with him) narrates that ‘A’ishah (may Allah be pleased with her) told him that the Messenger of Allah (blessings and peace of Allah be upon him) used to pray whilst she was between him and the qiblah, lying on the mat – and according to a report in Sahih al-Bukhari: on the mat on which they slept. In other words, she was sleeping in front of him, as if on a bier. Thus she described herself as if in the position of the deceased [during the funeral prayer], because there was nothing to distract the one who was praying.
This hadith indicates that it is valid to pray on any pure (tahir) surface, whether it is a mat or anything else.
It indicates that a woman does not interrupt or invalidate the prayer of one who is praying in her direction.
It also indicates that it is valid to pray facing towards one who is sleeping..

385
It was narrated that Anas ibn Malik said: We were praying with the Prophet (blessings and peace of Allah be upon him), and one of us would put the edge of his garment on the place of prostration because of the intense heat..

Commentary : Islam is a religion of ease which made things easier for people in their lives and their worship; it permits people to use whatever will help them to maintain proper focus and humility in prayer, and will help them to prostrate, especially at times of heat and cold, both of which will affect the head when it touches the ground directly.
In this hadith, Anas (may Allah be pleased with him) narrates that they were praying with the Prophet (blessings and peace of Allah be upon him), and they would put the edge of their garment in the place of prostration because it was so hot. In other words, one of them would put the edge of his garment under his forehead to protect himself from the scorching heat of the ground which had been heated by the rays of the sun. This indicates that the Prophet (blessings and peace of Allah be upon him) approved of them doing that, and did not tell them not to do it, out of compassion towards them and so as to make things easier for them.
This hadith indicates that it is valid to prostrate on cloth when it is very hot; to that we may add that this is also valid when it is very cold.
It indicates that a small action whilst praying is overlooked, because putting the edge of one’s garment in the place of prostration is an action, but it is small..

386
It was narrated that Abu Maslamah Sa‘id ibn Yazid al-Azdi said: I asked Anas ibn Malik: Did the Prophet (blessings and peace of Allah be upon him) pray in his sandals? He said: Yes..

Commentary : It is permissible to pray wearing sandals, so as to make things easier for the Muslim ummah, and also to be different from the Jews.
In this hadith, the Tabi‘i Abu Maslamah Sa‘id ibn Yazid narrates that he asked Anas ibn Malik (may Allah be pleased with him), the servant of the Prophet (blessings and peace of Allah be upon him): Did the Prophet (blessings and peace of Allah be upon him) pray wearing his sandals on his feet, in any prayer, whether it was supererogatory or obligatory? Anas replied in the affirmative, and said that the Prophet (blessings and peace of Allah be upon him) indeed did that, and this was a concession to make things easier for the ummah. Moreover, it is narrated in Sunan Abi Dawud from the Prophet (blessings and peace of Allah be upon him) that he said: “Be different from the Jews, for they do not pray in sandals or khuffs.” What appears to be the case is that this is for the purpose of being different from the Jews.
The word translated here as sandals refers to footwear that is worn to protect the feet from the ground when walking. The reports explain that when wearing sandals, it is stipulated that they should be pure (tahir) and free of any impurities (najasah). Whoever finds anything (najasah) on his sandals should rub them with dust, to purify them.
This hadith highlights the keenness of the Sahabah and Tabi‘in to follow the Sunnah of the Prophet (blessings and peace of Allah be upon him).  .

387
It was narrated that Hammam ibn al-Harith said: I saw Jarir ibn ‘Abdillah urinating, then he did wudu’ and wiped over his khuffs, then he stood up and prayed. He was asked about that, and he said: I saw the Prophet (blessings and peace of Allah be upon him) doing something like this. Ibrahim said: They liked that, because Jarir was one of the last to become Muslim..

Commentary : It is permissible to wipe over the khuffs and pray wearing them, so as to make things easier for the Muslim ummah. In this hadith, the Tabi‘i Hammam ibn al-Harith narrates that he saw the Sahabi Jarir ibn ‘Abdillah (may Allah be pleased with him) urinating, then he did wudu’ and did not wash his feet; rather he wiped over his khuffs instead. Then he stood up and prayed wearing his khuffs, and did not take them off. He was asked why he had wiped over his khuffs and prayed wearing them, and he said: I saw the Prophet (blessings and peace of Allah be upon him) doing something like this; he did no more than wipe over his khuffs, then he prayed wearing them, so I followed his example and emulated his Sunnah. Wiping over the khuffs is a concession that is granted both to the traveller and the one who is not travelling. The maximum time for wiping over the khuffs is three days for one who is travelling, and one day and one night for one who is not travelling. The manner of wiping is to wipe the top of the feet, not the bottom, so long as the individual put his khuffs on when he was in a state of purity, as is the apparent meaning of the reports.
Ibrahim al-Nakha‘i and others among the Tabi‘in liked the hadith of Jarir ibn ‘Abdillah because it indicates that wiping over the khuffs is permitted and that this ruling remains valid and was not abrogated by the verse of wudu’ in Surat al-Ma’idah, which says that it is obligatory to wash the feet. This is the verse in which Allah (may He be exalted) says: {O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles} [al-Ma’idah 5:6]. That is because Jarir (may Allah be pleased with him) became Muslim after that verse was revealed, as he became Muslim at the end of the Prophet’s life, in the year in which he died, and he saw him wiping over his khuffs. Thus he spoke of what he had seen after the verse of wudu’ had been revealed, so he confirmed that wiping over the khuffs was valid and this ruling remains in effect.
This hadith highlights the keenness of the Sahabah and Tabi‘in to follow the Sunnah of the Prophet (blessings and peace of Allah be upon him)..

300
Aisha said, "I would drink when I was menstruating then hand it (the vessel) to the Prophet ﷺ who would put his mouth where mine had been then drink. I would eat flesh from a bone when I was menstruating then hand it to the Prophet ﷺ who would put his mouth where mine had been.".

Commentary : The Prophet (ﷺ) was the best and most merciful one to his family. In this hadith, Aisha, the Mother of the Believers, told us about the Prophet's manners with her while she was menstruating. When she drank and handed the vessel to him, he used to place his mouth and drink from the same place from where she was drinking. Similarly, when she ate flesh from a bone, he used to eat from the same place from where she was eating. All of these manners were to give her comfort, protect her from sadness during this difficult period, kindly deal with her, and confirm that it is Islamically allowable to mix with menstruating women. It was unlike what Jews and people of pre-Islamic ignorant times believed that they neither ate nor drank with her during her period. Finally, this Hadith confirms the Prophet's kindness to his wives, especially during menstruation, for women are in dire need of kindness at that time..

302
Anas narrated that the Jews, when a woman menstruated, used to leave eating and living with her. The companions asked the Prophet ﷺ about that, so Allah revealed, "They ask you concerning menstruation. Say, "That is a harm," therefore keep away from women during menses." to the end of the verse (Al-Baqarah: 222). As a result, the Messenger of Allah ﷺ said, "Do everything except sexual intercourse.” When the Jews were reported about that, they said, 'This man does not want to leave anything we do without opposing us in it.' Usaid ibn Hudair and ‘Abbad ibn Beshr came and said, "O Messenger of Allah ﷺ, the Jews are saying such and such. Will we not have intercourse with them (i.e. during menstruation)?' The face of Allah's Messenger ﷺ changed so we thought he was angry with them. When they went out, they were met by a gift of milk which was being brought to the Prophet ﷺ. He asked for them and gave them a drink. Thereupon, they knew that he was not angry with them.".

Commentary : Islam honored women more than any other civilization or system. It granted her rights, status, and a respected opinion. In this hadith, Anas ibn Malik narrated that the Jews, who were living in Medina before the Prophet's advent, used to leave eating or living with menstruating women, believing that they were impure. The Companions asked the Prophet (ﷺ) about how to treat women during this period, so Allah revealed, "They ask you concerning menstruation. Say, 'That is a harm,' therefore keep away from women during menses and go not to them till they are purified. And when they have purified themselves, then go into them as Allah has ordained for you. Truly, Allah loves those who turn to Him in repentance and loves those who purify themselves." (Al-Baqarah: 222) The meaning is a Muslim has to avoid intercourse with his wife during her menstruation period which is a harm. After her blood stopped and she performed a complete bathing, he was allowed to have intercourse with her in the way that Islam has permitted i.e. penetrating one's penis into her vagina, not her anus. At the end of the verse, Allah confirmed that he loved those who frequently repent and purify. Then, the Prophet (ﷺ) permitted them to do everything like kissing, embracing, etc. during this period except intercourse. Above all, a Muslim can live and eat with them during this period. In Sahih Muslim, Aisha said, "I would drink when I was menstruating then hand it (the vessel) to the Prophet (ﷺ) who would put his mouth where mine had been then drink. I would eat flesh from a bone when I was menstruating then hand it to the Prophet (ﷺ) who would put his mouth where mine had been." When the Jews knew about the Prophet's guidelines, they said, "This man does not want to leave anything we do without opposing us in it." Both the two companions, Usaid Ibn Hudair and 'Abbad ibn Beshr came to the Prophet (ﷺ) and informed him about the Jews' comment. Due to their anger with the Jews, they asked the Prophet (ﷺ) to oppose the Jews' habit and have intercourse with menstruating wives. Thereupon, the Prophet's face changed to the point that the attending companions thought he was angry with them both, for his teachings were to clarify Allah's laws in this case not to agree nor contradict any sect in Medina as they both thought. After they went out, he feared that they were sad about what happened. To remove any difficult feelings, he asked them to come back to drink the milk that he received as a gift. Therefore, they knew that he was not angry with them. Finally, this hadith contains the following benefits: (1) It clarifies the Prophet's forbearing and kindness to his companions, (2) It shows that the Prophet (ﷺ) is only angry when facing something that contradicts Allah's teachings, and (3) It confirms that all Islam's teachings are from Allah..

307
Abdullah ibn Qais, said, "I asked Aisha about how the Messenger of Allah ﷺ used to perform Witr prayer." He mentioned the hadith and said, "I asked her, 'What did he do after having sexual intercourse? Did he take a bath before going to sleep or did he sleep before taking a bath?' She said, 'He did all of these acts. He may have taken a bath then slept or performed ablution then slept.' I said, 'All praise is due to Allah Who has made things easy.'".

Commentary : In some acts of worship, the Prophet ﷺ used to perform them in various methods, as his guidance regarding the night prayer, witr prayer, and bathing after intercourse. All of his acts were a source of guidance for his nation. In this hadith, Abdullah ibn Qais informed that he asked Aisha, the Mother of the Believers, about how the Prophet ﷺ used to perform Witr prayer. His saying, “He mentioned the hadith” meant that he wanted to summarize the hadith and mention its other part showing the Prophet’s act after having intercourse at night. In Sunan Abu Daoud, Abdullah narrated the first part in which Aisha answered, “He may perform witr prayer at the beginning of the night or performed it at its end.” Abdullah asked, “What about his recitation? Did he recite in a loud or low voice?” She answered, “He used to do all of that. Sometimes he recited in a loud voice and sometimes in a low voice.” The Prophet ﷺ used to perform witr prayer in various ways. He performed it with three, five, seven, nine, and eleven rak’as. He may have recited the Quran during his night prayer in a low voice or a loud voice that those around him could hear. Additionally, Abdullah asked her about the Prophet’s bathing due to intercourse at night. She explained that the Prophet ﷺ may have taken a bath before sleeping or just performed ablution. Abdullah’s saying: “All praise is due to Allah Who has made things easy” may be a comment on all of her answers or her answer about the Prophet’s bath after intercourse. This hadith contains the following benefits: (1) Islam facilitated the rules of bathing due to intercourse, (2) It clarified the Muslim predecessors’ keenness to ask about the rules of Islam and follow the Prophet’s acts, deeds, and cases..

308
Abu Saeed Al-Khudry narrated that the Messenger of Allah ﷺ said, "When any one of you has intercourse with his wife and wants to repeat it, he should perform ablution." In another narration, he added, "An ablution should be between these two acts.”.

Commentary : The Prophet (ﷺ) taught his nation the related matters to intercourse such as its permissible and prohibited acts and how to purify oneself afterward. In this hadith, he guided a husband who had intercourse with his wife to perform ablution if he wanted to do it again before bathing. It was reported in Sahih Ibn Khuzaymah that Abu Saeed Al-Khudry narrated that ablution activated a person to have intercourse once again. Moreover, ablution reduces impurities by cleaning one's penis, which has some benefits: (1) From a medical perspective, it strengthens one's penis, (2) It enables the body to relieve before coming back again, and (3) It completes the pleasure by removing the couple's sperm attached to one’s penis, which may reduce pleasure. It was said that the mentioned ablution referred to only washing a man's penis as exaggerating cleanliness, for it was reported in Sunan Abu Daoud that Aisha (ﷺ) said, “The Messenger of Allah (ﷺ) used to sleep after having intercourse without touching water.” Some said that her saying, “without touching water” meant bathing which did not contradict ablution. It is possible that the Prophet’s command to perform ablution is, as mentioned, with the aim of seeking cleanliness and activity, for what was reported in Sahih Muslim that Aisha narrated, "The Prophet (ﷺ) used to have intercourse with his wives (one after another) with a single bathing." She did not mention that he performed ablution. Finally, this hadith contains the following benefits: (1) It is legitimate to perform ablution between two intercourses, whether it is with the same woman or another one, (2) It is not obligatory to perform bathing immediately after intercourse. It is obligatory when wanting to perform acts of worship like prayer which necessitates bathing, and (3) The legitimacy of frequent intercourse..

314
Aisha narrated that a woman asked the Messenger of Allah (ﷺ), "Is it obligatory upon a woman to bathe if she has a wet dream and sees her semen?" He answered, "Yes." Aisha said to her, "May your hand be covered with dust and injured!" The Messenger of Allah (ﷺ) said, "Leave her alone. Is the resemblance due to something other than that?! If her semen prevails over her husband's, the kid resembles his maternal uncles and if his semen prevails over her semen, the kid resembles his paternal uncles.".

Commentary : The Prophet (ﷺ) was a teacher for his nation. He used to teach it all the etiquette of intercourse and purity. In this hadith, Aisha, the Mother of the Believers, narrated that a woman (Umm Sulaim as Anas ibn Malek narrated in Sahih Muslim) asked the Prophet (ﷺ) if it was obligatory upon a woman to bathe if having a wet dream and seeing semen. He answered, “Yes.” He welcomed her question while Aisha expressed her refusal of that type of question. He saw that it was an important religious matter that a person had to inquire about. In Abu Daoud’s narration, he said, “Women are counterparts of men,” which meant that Islam addressed them with the same legislation as men. Out of his modesty, he implicitly indicated that both genders may have had a wet dream. He thought that the woman understood what he meant through his concise answer. He clarified that the kid resembled his maternal or paternal uncles based on which semen (father’s or mother’s) preceded the other, which was subject to Allah’s will. Finally, this hadith contains the following benefits: (1) It clarifies how the Prophet (ﷺ) took much care of teaching women the rules of Islam, and (2) It confirms that it is permissible for women to directly ask scholars..

315
Thawban, the servant of the Prophet ﷺ, said, “While I was standing beside the Messenger of Allah ﷺ, one of Jews’ rabbis came and said, ‘Peace be upon you, O Muhammad.’ I pushed him so strongly back that he was about to fall. He said, ‘Why did you push me?’ I said, ‘Why did you not say, ‘O Messenger of Allah?’ The Jew said, ‘We called him by the name his family named him.’ The Messenger of Allah ﷺ, said, ‘My name is Muhammad which my family named me.’ The Jew said, ‘I came to ask you (something).’ The Messenger of Allah ﷺ said, ‘Will you benefit from something if I tell you about it?' He said, ‘I lend my ears to it.’ The Messenger of Allah ﷺ drew lines on the ground with a stick and said, ‘Ask.’ The Jew asked, ‘Where will people be on the Day when the earth changes into another earth and the heavens too?’ The Messenger of Allah ﷺ said, ‘They will be in darkness beside the Bridge.’ He asked, ‘Who will be the first to cross?’ The Prophet answered, ‘The poor immigrants.’ The Jew asked, ‘What will be their gift when they enter Paradise?’ The Prophet ﷺ answered, ‘The side part of a whale’s liver.’ The Jew asked, ‘What will be their food afterward?’ The Prophet ﷺ replied, ‘The Paradise’s bull which is eating from its different quarters will be slaughtered for them.’ The Jew asked, ‘What will be their drink?’ The Prophet ﷺ said, ‘They will drink from a well called Salsabil.’ The Jew said, ‘You have told the truth. I came to ask you about a thing none among the people on the earth knows except a prophet and one or two men.’ The Prophet ﷺ said, ‘Will you benefit if I answer you?’ The Jew, ‘I lend my ears to it.’ The Jew resumed, ‘I came to ask you about the kid.’ The Prophet ﷺ answered, ‘A man’s sperm is white and a woman’s sperm is yellow. If they gather and the man’s sperm precedes the female's, it will be a male kid, Allah willing. If the woman’s sperm precedes the man's, it will be a female kid, Allah willing. The Jew said, ‘You have told the truth. Verily, you are a prophet.’ Then he left. The Messenger of Allah ﷺ said, ‘He asked me about such and such things that I have had no knowledge till Allah gave me that.’”.

Commentary : The Prophet ﷺ was a mercy to the worlds. He was a teacher, educator, and caller to Allah with wisdom and good preaching. In this hadith, his servant, Thawban, narrated that a Jewish rabbi came and greeted the Prophet ﷺ saying, “Peace be upon you, O Muhammad.” Thawban rejected his way of addressing the Prophet ﷺ by his name and neglecting his description of prophethood. Thawban pushed him so strongly that the Jew was about to fall. When the Jew asked Thawban about the reason for pushing him, Thawban wondered, “Why did you not say, O Messenger of Allah?” The Jew answered that he called the Prophet ﷺ by the name his family called him. Thereupon, the Prophet ﷺ approved his point of view. The name Muhammad means the frequently praised one who has all praised attributes. The Prophet ﷺ asked him if he wanted to ask to get benefits or aimed to challenge and argue. The Jew confirmed that he was keen to hear and judge the Prophet’s words. The Prophet ﷺ started to draw lines with a wooden stick on the ground, which was an Arab way during thinking. Then, the Prophet ﷺ allowed him to ask. The Jew asked about where the people would be on the day when the earth and the heavens would be altered. The Prophet ﷺ informed him that they would be in the darkness beside the bridge over Hell. In the Two Sahihs, Sahl ibn Sa’d narrated that the Prophet ﷺ said, “The people will be gathered on the Day of Resurrection on reddish white land like a pure loaf of bread where none has landmarks.” In addition, the Jew asked who would be the first to cross that bridge so the Prophet ﷺ answered that they would be his poor companions who immigrated from Mecca to Medina with their faith, left their family and properties, and supported him for Allah’s pleasing. The Jew asked about the gift they would get once getting to Paradise. The Prophet ﷺ clarified that it would be the side part of a whale’s liver which was the best of its parts. The Jew asked about their lunch (or food as in the other narration) so the Prophet ﷺ answered that it would be Paradise’s bull which was eating from its different quarters. This referred that it was a bull with unique characteristics that were not similar to other bulls or it was the only bull in Paradise. In the Two Sahihs, Abu Saeed Al-Khudry narrated that the Jew asked the Prophet ﷺ, “Will I inform you of their food?” The Prophet answered him, “Yes.” The Jew answered, “Bull and whale. Seventy thousand people will eat from the side part of the whale’s liver.” They may be those seventy persons who will enter Paradise without reckoning so they will be preferred and given the best food. The mentioned number may have meant exaggeration not confining. When the Jew asked the Prophet ﷺ about their drink after eating that bull, he replied that they would drink from a well called Salsabil in Paradise as Allah Almighty said, “And they will be given to drink there of a cup (of wine) mixed with ginger. A spring there, called Salsabil.” (Al-Insan: 17, 18) It water is running so fast. Salsabil means that its water is sweet and easy to enter one’s throat. The Jew believed what the Prophet ﷺ told and added that he came to ask the Prophet ﷺ about something none among the people on the earth knew except a prophet and one or two men. It was a metaphor that only a few people knew it. It was known to a prophet or a few persons that a Prophet informed them about it. The Prophet ﷺ asked him if he wanted to benefit from him if he told him something. The Jew confirmed that he was keen to hear and judge the Prophet’s words. The Jew asked the Prophet ﷺ about how the embryo's gender was determined. The Prophet ﷺ answered that the man’s sperm was white and thick while that of the woman was yellow and thin. If they gathered in a woman’s womb and the man’s sperm preceded the female's, it would be a male kid, Allah willing. If the woman’s sperm preceded the man's, it would be a female kid, Allah willing. The Jew confirmed the Prophet’s truthfulness, for all he mentioned was consistent with what he learned from Torah. He also acknowledged the Prophet’s message but did not bear witness to it. This indicates that the mere acknowledgment without belief in Islam has no benefit, for the Prophet did not confirm that the Jew became Muslim. Once the Jew left, the Prophet ﷺ said that he did not know how to answer the Jew’s questions except after Allah informed him. Finally, this hadith contains the following benefits: (1) It contains some signs that confirm the Prophet’s message, for he told about some matters of the unseen world, (2) The high level of the Prophet’s morals, and (3) It clarifies the virtue of the poor immigrants who Allah will honor with preceding others in crossing the bridge..

323
Abdullah ibn Abbas narrated that the Prophet ﷺ used to bath with the water left over by Maimuna (his wife)..

Commentary : Islam honored women and did not treat them like outcasts, as was the case in pre-Islamic times in which men neither mixed, ate, nor drank with women during menstruation or postpartum, believing their filthiness. In this hadith, Abdullah ibn Abbas narrated that the Prophet (ﷺ) used to bathe from the water remaining after his wife Maimunah's bathing (Ibn Abbas's aunt) due to intercourse or menstruation as Ibn Majah's narration confirmed. The Prophet's wife used to scoop water with her hand, but the water was still pure as Imam An-Nasa'i narrated, "Some of the Prophet's wives had taken a bath due to intercourse then the Prophet (ﷺ) performed ablution from her remaining water. Afterward, she mentioned that to him, but he replied, “Water is not made impure by anything." He meant that water was pure, and a Muslim could use it as long as none of its characteristics changed..

325
Safina, the servant of the Messenger of Allah ﷺ, narrated, "The Messenger of Allah ﷺ used to take a bath with one sa' (four water handfuls) and performed ablution with one mudd (a handful of water)." In another narration, he said, "One mudd sufficed for his ablution.".

Commentary : Islamic law forbids extravagance and Allah warns those following this behavior. Extravagance is the excessive usage of anything. A Muslim should be economical even when using water in ablution or bathing. In this hadith, Safina, the companion and servant of the Prophet, confirmed that the Prophet (ﷺ) used to bathe, due to intercourse, with one sa' (eight water handfuls). Sa’ equals eight pounds. A pound in modern quantities is about 380 or 538 grams. It is a little less or more than a liter. Additionally, the Prophet (ﷺ) used to perform ablution with one mudd (two handfuls of water). This hadith shows the amount that sufficed him, not the amount that a person cannot exceed, for people vary in using water for ablution or bathing. Anyway, using water extravagantly is forbidden in Islam that commands its followers to preserve and wisely use water resources as needed..

326
Safina, the servant of the Messenger of Allah ﷺ, narrated, "The Messenger of Allah ﷺ used to take a bath with one sa' (four water handfuls) and performed ablution with one mudd (a handful of water)." In another narration, he said, "One mudd sufficed for his ablution.".

Commentary : Islamic law forbids extravagance and Allah warns those following this behavior. Extravagance is the excessive usage of anything. A Muslim should be economical even when using water in ablution or bathing. In this hadith, Safina, the companion and servant of the Prophet, confirmed that the Prophet (ﷺ) used to bathe, due to intercourse, with one sa' (eight water handfuls). Sa’ equals eight pounds. A pound in modern quantities is about 380 or 538 grams. It is a little less or more than a liter. Additionally, the Prophet (ﷺ) used to perform ablution with one mudd (two handfuls of water). This hadith shows the amount that sufficed him, not the amount that a person cannot exceed, for people vary in using water for ablution or bathing. Anyway, using water extravagantly is forbidden in Islam that commands its followers to preserve and wisely use water resources as needed..

330
Umm Salama narrated, "I said, 'O Messenger of Allah ﷺ, I am a woman that braids my head. Should I undo it to take a bath after intercourse?’ He said, ‘No, it is sufficient that you only pour three handfuls of water on your head and then pour water over the rest of your body so you will be purified.'".

Commentary : The required bathing in Islam is to wash the entire body with water, as shown in the Prophetic tradition. In this hadith, Um Salama, the Mother of the Believers, narrated that she said to the Prophet (ﷺ) that she used to braid her head so is it required for her to undo it in case of taking a bath due to sexual intercourse. He answered her that it was sufficient that she poured three handfuls of water on her head and then poured water over the rest of her body. If she did that, she would become purified. In another narration, she asked, "Should I undo it to take a bath due to intercourse or menstruation?" This narration indicates that a woman does not need to undo her braids during bathing due to intercourse or menstruation. On the other hand, it was said that adding the word "menstruation" was not narrated by the most trustworthy narrators. Accordingly, the braids should be undone during bathing due to menstruation, not intercourse. Finally, this hadith contains the following benefits: (1) A Muslim should ask about the religious rules that he does not know, (2) It clarifies how the female Companions were keen to learn the Islamic rules, especially those relating to menstruation, and (3) It explains how a woman takes a bath due to intercourse or menstruation..

331
Ubeid ibn Umeir narrated, "Aishah heard that Abdullah ibn Amr ordered women to undo their (plaits of) hair while bathing. She said, 'What a strange issue from Ibn 'Amr! He ordered women to undo their (plaits of) hair while bathing! Did he not command them to shave their hair? The Messenger of Allah ﷺ and I used to bathe from a single vessel. I never poured more than three handfuls of water over my head.'".

Commentary : Facilitation is one of the noble virtues of Islamic law. This facilitation is obvious in various issues such as purification and ablution. In this hadith, Ubeid ibn Umeir Al-Laithy narrated that Aishah heard that Abdullah ibn Amr ibn Al-Aas ordered women to undo their (plaits of) hair while bathing so water would reach all hair. He may have made it obligatory. When she heard that, she wondered and declined his opinion, for it was so difficult that they undo their plaits. So she mocked and added, "Did he not command them to shave their hair?" Her proof is that the Prophet (ﷺ) and she used to bathe from a single vessel. She never poured more than three handfuls of water over her head. Aisha is the most well-known one of these details. On the other hand, there is another related hadith in which Um Salama narrated, "I asked, ’O Messenger of Allah (ﷺ), I am a woman that braids my head. Should I undo it to take a bath after intercourse?’ He said, ‘No, it is sufficient that you only pour three handfuls of water on your head and then pour water over the rest of your body so you will be purified.'" This hadith confirms that a woman is not required to undo her plaits while bathing due to intercourse..

338
Abu Saeed Al-Khudry narrated that the Prophet ﷺ said, "A man must not look at a man's private parts nor must a woman look at a woman's private parts. A man must not lie naked under one cover with another man nor must a woman lie naked under one cover with another woman.".

Commentary : Islam blocks all pretexts leading to committing sins and provides humanity with the noblest ideals and the right path to worldly life and the Hereafter. To achieve this goal, Islam commands lowering one’s gaze and forbids looking at private parts, which may lead to committing immoral acts. In this hadith, the Prophet ﷺ prohibits a man from looking at another man's private parts and also prohibits a woman from looking at another woman's private parts. These teachings involve two commands: (1) Covering one's private parts, and (2) Lowering one’s gaze. Allah pardons the first unintentional glance which may aim to distinguish the way, for example. Islam prohibits us from looking at or touching people's private parts without a need. However, it is permissible to look and touch them if there is a legitimate need such as a medical check, provided that there is a need and without a lust. By the way, this prohibition is not applied to spouses during intercourse. As a rule, a man's private part is from his navel to his knees and a woman's private part is her entire body except her face and hands. On the other hand, the Prophet ﷺ prohibits a man from lying naked under one cover with another man or a woman lying naked under one cover with another woman, for this will lead to touching their private parts. Undoubtedly, touching them is more prohibited than looking at them, for it leads to greater dangers. This prohibition is specifically mentioned, for some people may think that when men meet each other or women meet each other, they are not commanded to lower their gaze or cover their private parts. One's private parts must be covered for every male or female person, except for some categories that Islam excludes..

341
Al-Meswar ibn Makhrama said, "While I was walking and carrying a heavy stone, both my light lower garment and the stone fell. I could not place the stone until I put it in its proper place. The Messenger of Allah ﷺ said to me, 'Return and wear your garment and do not walk naked.".

Commentary : Modesty is the manner of Islam. Allah prescribed for His servants what preserves their modesty and covers their private parts. In this hadith, Al-Meswar ibn Makhrama narrated that while he was carrying a heavy stone, his lower garment's tie loosed so his private parts were exposed. He was unable to place the stone and tie his garment because of its heavy weight. He continued to carry it until he placed it in its proper place. When the Prophet (ﷺ) saw that, he commanded him to go back and wear his garment to cover his private parts. The Prophet (ﷺ) added, "... and do not walk naked." This is a general Islamic rule. Finally, this hadith contains the following benefits: (1) A Muslim has to cover his private parts, (2) It is forbidden for Muslims to be or walk naked in front of people except being naked in front of a woman's husband or man's wife..

342
Abdullah ibn Ga'far narrated, "The Messenger of Allah ﷺ one day made me mount behind him and confided to me something secret which I would not disclose to anybody. The thing that the Prophet ﷺ most liked to conceal himself behind while relieving himself was a hillock or a stand of date palm trees.".

Commentary : Concealing one's private parts is one of the etiquette of relieving oneself so a Muslim is required to preserve them away from people's eyes. In this hadith, Abdullah ibn Ga'far narrated that the Prophet (ﷺ) one day made him mount behind him and confided to him something secret. Ga’far was honest and would not disclose it to anybody. This indicated his perfect virtue and supreme status with the Prophet to the extent that he let him in on a secret. Afterward, Abdullah narrated, "The thing that the Prophet most liked to conceal himself behind while relieving himself was a hillock or a stand of date palm trees." It was the Arabs' custom that they relieved themselves in gardens but they later used bathrooms. Finally, this hadith confirms the importance of concealing all one's body while answering the call of nature..

343
Abu Saeed Al-Khudry narrated, "I went to Quba' with the Messenger of Allah (ﷺ) on Monday. When we reached (the habitation) of Banu Salim, the Messenger of Allah (ﷺ) stood at the door of Itban and called him loudly. So he came out dragging his lower garment. The Messenger of Allah (ﷺ) said, 'We made the man haste.' Itban said, 'O Messenger of Allah (ﷺ), if a man leaves his wife suddenly (during intercourse) without ejaculation, what is he required to do?' The Messenger of Allah (ﷺ) said, 'Washing oneself is obligatory due to ejaculation.'".

Commentary : Purity is the symbol of believers. The Prophet (ﷺ) was keen to teach his companions the matters of purification and they used to ask him about any inquiries they had. In this hadith, Abu Saeed Al-Khudry narrated that he went out with the Prophet (ﷺ) on Monday to Quba’. It is a close village located south of Media on the way of coming caravans from Mecca. When they arrived at Banu Salem, a sect of Khazraj tribe, The Prophet (ﷺ) stood at the door of Itban bin Malik Al-Ansari and called him in a loud voice. As a result, Itban came out dragging his lower garment, which is a metaphor for his rapid response to the Prophet (ﷺ). The Prophet (ﷺ) thought he made Itban haste. Itban asked the Prophet (ﷺ) about the necessity of bathing if a man left his wife suddenly during intercourse without ejaculation. The Prophet (ﷺ) confirmed that bathing is only obligatory if a man ejaculates. This rule was applied at the beginning of Islam, then abrogated by the hadith reported in the Two Sahihs that Abu Hurairah narrated that the Prophet (ﷺ) said, “When a man sits between her four parts (his wife) and has intercourse, bathing is compulsory." In Muslim’s narration, he said, "Even if he does not ejaculate.” So, bathing is obligatory for anyone who has intercourse with his wife, whether or not he ejaculates semen. It was the established rule during or after the Prophet's lifetime. Finally, this hadith confirms the legitimacy of loud calling a household to inform them of one's presence..