| 2 Hadiths


Hadith
494
It was narrated from Ibn ‘Umar that when the Messenger of Allah (blessings and peace of Allah be upon him) went out on the day of Eid, he would instruct that a spear should be set up in front of him, and he would pray facing it with the people behind him. He also used to do that when travelling, and afterwards the leaders adopted that practice..

Commentary : The Prophet (blessings and peace of Allah be upon him) instructed the worshipper to have something as a sutrah (screen) in front of him, so that no one would pass in front of him and interrupt his prayer. In the case of congregational prayer, if the imam has a sutrah for himself, then he is a sutrah for the people praying behind him.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) describes the sutrah used by the Prophet (blessings and peace of Allah be upon him) in prayer. He tells us that when the Prophet (blessings and peace of Allah be upon him) went out for the Eid prayer – and he used to offer the Eid prayer in a wide open space called the musalla, not in the mosque – he would instruct his servant to bring a spear – the Arabic word refers to a spear with a broad head – which he would bring out on Eid and other occasions, then it would be stuck into the ground like a column in front of him. Then he would pray facing towards it, with the people behind him. He would also do that when travelling; he would instruct that the spear be brought out and placed in front of him, and he would pray facing towards it. That was not limited to the day of Eid only.
Then Nafi‘ – who narrated the hadith from Ibn ‘Umar – stated that because of the Prophet’s action, leaders would also use a spear in this manner, following the example of the Prophet (blessings and peace of Allah be upon him).
What is meant is that when the Prophet (blessings and peace of Allah be upon him) prayed on open land, he would pray facing towards the spear. He would set it up in front of him, then pray facing towards it. He did that on the two Eids, because he used to offer those prayers in the open, where there was no structure or sutrah. He also used to do that when travelling, because travellers do not usually find a wall to use as a sutrah, and in most cases the traveller prays in open land..

495
It was narrated that ‘Awn ibn Abi Juhayfah said: I heard my father [say] that the Prophet (blessings and peace of Allah be upon him) led them in praying Zuhr with two rak‘ahs and ‘Asr with two rak‘ahs in al-Bat-ha’, with a short spear in front of him, and women and donkeys were passing in front of him..

Commentary : Having a sutrah (screen) in front of the worshipper whilst praying is the Sunnah of the Prophet (blessings and peace of Allah be upon him). He instructed the one who is praying alone to have a sutrah in front of him so that no one will pass in front of him and interrupt his prayer. In the case of congregational prayer, if the imam has a sutrah, he is the sutrah for those who are praying behind him.
In this hadith, Abu Juhayfah (may Allah be pleased with him) tells us that the Prophet (blessings and peace of Allah be upon him) set out on a journey, and they were with him. He prayed in al-Bat-ha’, which is a place outside Makkah. It is a broad watercourse in which small pebbles collect that are brought by the floodwaters. He led them in praying Zuhr and ‘Asr in shortened form, with two rak‘ahs each, and a short spear was placed in front of him to serve as a sutrah. Hence women and donkeys passed in front of him beyond the sutrah, but they did not interrupt his prayer.
This hadith indicates that it is prescribed to shorten prayers when travelling..

496
It was narrated that Sahl ibn Sa‘d said: Between the place where the Messenger of Allah (blessings and peace of Allah be upon him) prayed and the wall there was enough room for a sheep to pass..

Commentary : The Prophet (blessings and peace of Allah be upon him) instructed the one who is praying alone to have a sutrah in front of him, especially in open spaces, so that no one will pass in front of him and interrupt his prayer. In the case of congregational prayer, if the imam has a sutrah, he is the sutrah for those who are praying behind him.
This hadith explains that it is Sunnah for the worshipper to stand close to his sutrah, as Sahl ibn Sa‘d as-Sa‘idi (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) used to pray, leaving a small space between the place where he prostrated and the wall, enough room for a sheep to pass. This indicates that he would be so close to the wall that no human could pass in front of him whilst he was praying, so he would be able to push back anyone who tried to pass in front of him. Abu Dawood narrated from Sahl ibn Abi Hathmah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “If one of you prays facing towards a sutrah, let him stand close to it, so that the Shaytaan will not interrupt his prayer.”.

497
It was narrated that Salamah said: The wall of the mosque by the minbar was so close that a sheep could hardly pass through..

Commentary : The Prophet (blessings and peace of Allah be upon him) instructed the one who is praying alone to have a sutrah in front of him, especially in open spaces, so that no one will pass in front of him and interrupt his prayer. In the case of congregational prayer, if the imam has a sutrah, he is the sutrah for those who are praying behind him.
This hadith explains that it is Sunnah for the worshipper to stand close to his sutrah. In it, Salamah ibn al-Akwa‘ (may Allah be pleased with him) narrates that between the wall of the Prophet’s Mosque and the minbar there was a small gap, such that a sheep could hardly pass through it, which is a small space. The Prophet (blessings and peace of Allah be open) used to stand next to the minbar to lead the prayers, and his mosque had no mihrab, so between him and the wall was a space like that between the minbar and the wall. This indicates that he used to stand close to the wall which was his sutrah, so that no one could pass in front of him when he was praying, and so that he would be able to push back anyone who tried to pass in front of him. Abu Dawud narrated from Sahl ibn Hathmah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “If one of you prays facing towards a sutrah, let him stand close to it, so that the Shaytaan will not interrupt his prayer.”.

500
It was narrated that Anas ibn Malik said: When the Prophet (blessings and peace of Allah be upon him) went out to relieve himself, I and another boy would follow him, carrying an iron-tipped stick or a stick or a short spear, and bringing a vessel of water. When he had finished, we would pass the vessel of water to him..

Commentary : Anas (may Allah be pleased with him) began to serve the Prophet (blessings and peace of Allah be upon him) when he was ten years old, and continued to serve the Prophet (blessings and peace of Allah be upon him) until Allah took his soul in death, when Anas was twenty years old. In this hadith, Anas ibn Maalik (may Allah be pleased with him) narrates that when the Prophet (blessings and peace of Allah be upon him) went out to relieve himself, meaning to urinate or defecate, he would follow him, accompanied by another servant who was younger than him, as is mentioned in the report of Abu Dawud. They would carry with them an iron-tipped stick, which was a stick with something like an arrowhead, or an ordinary stick, or a short spear. They would also bring a leather vessel filled with water. When the Prophet (blessings and peace of Allah be upon him) had finished relieving himself, one of them would give the vessel to him, and he would clean himself with the water, as mentioned in the report narrated by Muslim, or he would clean himself with pebbles and do wudu’ with the water. He would loosen the hard soil with the short spear or stick when he relieved himself, so as to prevent the urine splashing back.
It was said that he took the short spear to use it as a sutrah and as a sign to people of the place where he was praying, so that they would not interrupt his prayer by walking in front of him. It was also said that the reason for carrying the spear and the water was that the Messenger (blessings and peace of Allah be upon him) was committed to being in a state of purity most of the time, and when he did wudu’, he would pray whenever it was possible after doing wudu’. And it was said that he used to carry the stick or the spear to ward off any vermin of the earth that he might come across, because he used to go far away to relieve himself..

501
It was narrated that Abu Juhayfah said: The Messenger of Allah (blessings and peace of Allah be upon him) came out at midday, and prayed Zuhr and ‘Asr in al-Bat-ha’ with two rak‘ahs each. He set up a small spear in front of him and did wudu’, and the people began to wipe themselves with his leftover wudu’ water..

Commentary : The Sahabah (may Allah be pleased with them) used to narrate the smallest details that happened with the Prophet (blessings and peace of Allah be upon him) or in his presence, including words, deeds and things that the Prophet (blessings and peace of Allah be upon him) approved of, conveying that to the ummah and teaching them.
This text is a small part of a hadith in which Abu Juhayfah (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) came out to them at midday [haajirah], which is the middle of the day when it is very hot. It is called haajirah because at that time people abandon [yahjurun] walking. He prayed in Bat-ha’ Makkah, which is also called al-Abtah; it is a place with small pebbles which was originally the watercourse of the wadi of Makkah. It lies south of the Haram, in front of Jabal Thawr. He prayed Zuhr and ‘Asr, shortening the prayers and putting them together, praying each of them with two rak‘ahs. Then Abu Juhayfah (may Allah be pleased with him) narrates that he placed a short spear in front of him – according to a report narrated by Muslim, he saw Bilal take a short spear with a sharp point and stick it in the ground to serve as a sutrah towards which the Prophet (blessings and peace of Allah be upon him) prayed.
Then he narrates that the Prophet (blessings and peace of Allah be upon him) did wudu’, and the people began to wipe themselves with his leftover wudu’ water or, it was said, the water that dripped from his limbs when he did wudu’. A report narrated by Muslim explains that Bilal took the leftover water with which the Prophet (blessings and peace of Allah be upon him) had done wudu’, and the people began racing one another to take the leftover wudu’ water of the Prophet (blessings and peace of Allah be upon him), seeking blessing (barakah) from it. This seeking of blessings from relics is only for the Prophet (blessings and peace of Allah be upon him); they did not seek blessing from anyone else 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 instilled in whatever he touched.
This hadith highlights how greatly the Sahabah (may Allah be pleased with them) venerated the Messenger of Allah (blessings and peace of Allah be upon him), in ways that did not take them to the point of associating anyone else with Allah (may He be glorified and exalted)..

502
It was narrated that Yazid ibn Abi ‘Ubayd said: I used to come with Salamah ibn al-Akwa‘ and he would pray at the pillar where the Mus-haf is. I said: O Abu Muslim, I see you are very keen to pray at this pillar. He said: I saw that the Prophet (blessings and peace of Allah be upon him) was very keen to pray at this spot..

Commentary : The Sahaabah (may Allah be pleased with them) were very keen to follow the Sunnah and teachings of the Messenger of Allah (blessings and peace of Allah be upon him) and to follow in his footsteps.
In this hadith, the Taabi‘i Yazid ibn Abi ‘Ubayd narrates that he used to come with Salamah ibn al-Akwa‘ (may Allah be pleased with him) to the Mosque of the Prophet (blessings and peace of Allah be upon him), and Salamah used to pray at the pillar where the Mus-haf was. That was the Mus-haf of ‘Uthmaan (may Allah be pleased with him). This indicates that there was a special place for the Mus-haf. It was also said that what appears to be the case is that this pillar was one of the pillars of the old mosque, which is called ar-Rawdah. In ar-Rawdah there were two pillars facing each of which it was said that the Prophet (blessings and peace of Allah be upon him) used to pray. The first is called the “perfumed pillar” (al-ustuwanah al-mukhallaqah), which is also known as the pillar of the Muhajirin; it is in the middle of ar-Rawdah. The second is the “pillar of repentance” (ustuwanah al-tawbah) and it is the pillar to which Abu Lubabah tied himself until Allah accepted his repentance.
Yazid ibn Abi ‘Ubayd asked Salamah ibn al-Akwa‘ why he sought to pray at this pillar, and Salamah (may Allah be pleased with him) told him that he saw that the Prophet (blessings and peace of Allah be upon him) was keen to pray at that spot, so he was following in the footsteps of the Prophet (blessings and peace of Allah be upon him). In a report narrated by Ibn Majah, it clearly states that this prayer was a voluntary prayer.
This hadith indicates that there is nothing wrong with always praying in a particular place in the mosque, in the case of voluntary prayers.

503
It was narrated that Anas ibn Malik said: I saw the senior companions of the Prophet (blessings and peace of Allah be upon him) rushing to reach the pillars at the time of Maghrib. Shu‘bah added, from ‘Amr, from Anas: until the Prophet (blessings and peace of Allah be upon him) came out..

Commentary : The Sahabah (may Allah be pleased with them) learned the prayer and its times, and the Sunnah prayers to be offered before and after the obligatory prayers, from the Prophet (blessings and peace of Allah be upon him). They were keen to do supererogatory deeds and Sunnah actions in general in the best manner and at the correct times.
In this hadith, Anas ibn Malik (may Allah be pleased with him) narrates that he saw the senior companions of the Prophet (blessings and peace of Allah be upon him) hastening towards the pillars after the adhan of Maghrib. In other words, they would race one another to those spots, so that the pillars might be sutrahs for them whilst they prayed two rak‘ahs before Maghrib prayer. Their aim in racing to the pillars was so that they might use them as sutrahs to screen them from anyone who walked in front of them, because they were praying individually, praying two rak‘ahs until the Prophet (blessings and peace of Allah be upon him) came out of his apartment. This indicates that the Prophet (blessings and peace of Allah be upon him) approved of this action of theirs, as he saw them and did not tell them not to do that. According to a report narrated by an-Nasa’i: There was hardly any time between the adhan and iqamah; in other words, there was not a long time between them. It is as if they were hastening to pray the two rak‘ahs because the time between the adhan and iqamah was so short.
This hadith indicates that the worshipper may use a pillar in the mosque as a sutrah.
It also indicates that it is prescribed to offer a nafil prayer before Maghrib..

505
It was narrated from ‘Abdullah ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) entered the Kaaba, along with Usamah ibn Zayd, Bilal and ‘Uthman ibn Talhah al-Hajabi, and closed the door, and stayed inside (for a while). I asked Bilaal when he came out: What did the Prophet (blessings and peace of Allah be upon him) do? He said: He stood with one pillar on his left, another pillar on his right, and three pillars behind him – and at that time the House was built on six pillars – then he prayed. Isma‘il said to us: Malik told me: and he said: Two pillars on his right..

Commentary : The Holy Kaaba is the Ancient House of Allah; it is held in high esteem by the Muslims. The Prophet (blessings and peace of Allah be upon him) entered it in the year of the Conquest of Makkah.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that when the Prophet (blessings and peace of Allah be upon him) came to Mecca in the year of the conquest, 8 AH, he entered the Kaaba, and Usamah ibn Zayd, Bilal and ‘Uthman ibn Talhah al-Hajabi entered with him. When the Prophet (blessings and peace of Allah be upon him) entered it, he closed the door, lest the people crowd around him and be harmed as a result of pushing and shoving. He (blessings and peace of Allah be upon him) stayed inside the House for a while, then they all came out.
Ibn ‘Umar asked Bilal (may Allah be pleased with him): What did the Prophet (blessings and peace of Allah be upon him) do inside the Kaaba? Bilal said: He stood with one pillar on his left, another pillar on his right, and three pillars behind him. At that time, the House was built on six pillars, which were in two rows, with three pillars in each row. Then he prayed. The Prophet (blessings and peace of Allah be upon him) stood with the three pillars that are nearest to the door of the House behind him, and he went forward to the front pillars, and prayed in between two of them.
This hadith indicates that the Kaaba had a door that could be opened and closed, which remained the case during the Jahiliyyah and after Islam came. The Prophet (blessings and peace of Allah be upon him) left it as it was, without changing anything, and he gave the key of the Kaaba to ‘Uthman ibn Talhah, to remain in his custody as it had been before. Closing the door does not prevent people from achieving the same purpose of worshipping Allah around it. All mosques are only built for the purpose of worshipping Allah, so closing them unnecessarily prevents the fulfilment of the purpose for which they were built. However, in the case of the Kaaba, worship is done around it, not inside it. The most specific act of worship that is connected to the Kaaba is tawaf (circumambulation), which is only done around it. After that comes prayer, which is only done facing towards it.
This hadith may be reconciled with the hadith of Ibn ‘Abbas (may Allah be pleased with him) in Sahih al-Bukhari – in which it says: “[The Prophet (blessings and peace of Allah be upon him)] entered the Kaaba and said takbir throughout its interior, and he did not pray in it” – by noting that the affirmation of Bilal takes precedence over the negation of anyone else, because Ibn ‘Abbas (may Allah be pleased with him) was not with the Prophet (blessings and peace of Allah be upon him) on that day; rather he attributed his negation on one occasion to Usamah and on another occasion to his brother al-Fadl. It was said: It may be that the Prophet (blessings and peace of Allah be upon him) entered the Kaaba on two occasions, on one of which he prayed and on the other occasion he did not pray.
This hadith indicates that it is acceptable to pray inside the Kaaba.
It also indicates that the one who does not know may ask one who has knowledge..

506
It was narrated from Nafi‘ that when ‘Abdullah ibn ‘Umar entered the Kaaba, he would walk forward when he entered, standing with the door behind him. He would walk until there was between him and the wall in front of him approximately three cubits, and he would pray in the place where he thought Bilal had told him that the Prophet (blessings and peace of Allah be upon him) had prayed. He said: There is nothing wrong with any of us praying in any place in the House..

Commentary : Ibn ‘Umar (may Allah be pleased with him) was one of those who were known for being very keen to follow in the footsteps of the Prophet (blessings and peace of Allah be upon him).
In this report, Nafi‘, the freed slave of Ibn ‘Umar, narrates that when ‘Abdullah ibn ‘Umar (may Allah be pleased with him) entered the Kaaba, he would seek out the place where the Prophet (blessings and peace of Allah be upon him) had prayed). So he would stand with the door behind him, and walk forward until between him and the wall in front of him there was no more than approximately three cubits, intending thereby to pray where Bilal had told him that the Prophet (blessings and peace of Allah be upon him) had prayed. A report in Sahih al-Bukhari describes the place where the Prophet (blessings and peace of Allah be upon him) prayed. Ibn ‘Umar asked Bilal: What did the Prophet (blessings and peace of Allah be upon him) do inside the Kaaba? He said: He stood with one pillar on his left, another pillar on his right, and three pillars behind him – and at that time the House was built on six pillars – then he prayed.
Then Ibn ‘Umar said: There is no blame on anyone if he prays in any place in the House he wishes. What is meant is that in order for prayer inside the Sacred House to be valid, it is not stipulated that it should be offered in the same place as that in which the Prophet (blessings and peace of Allah be upon him) prayed, although that is better, even though the purpose may be achieved by praying elsewhere.
This hadith may be reconciled with the hadith of Ibn ‘Abbas (may Allah be pleased with him) in Sahih al-Bukhari – in which it says: “[The Prophet (blessings and peace of Allah be upon him)] entered the Kaaba and said takbir throughout its interior, and he did not pray in it” – by noting that the affirmation of Bilal takes precedence over the negation of anyone else, because Ibn ‘Abbas (may Allah be pleased with him) was not with the Prophet (blessings and peace of Allah be upon him) on that day; rather he attributed his negation on one occasion to Usamah and on another occasion to his brother al-Fadl. It was said: It may be that the Prophet (blessings and peace of Allah be upon him) entered the Kaaba on two occasions, on one of which he prayed and on the other occasion he did not pray.
This hadith indicates that the Kaaba has a door, and that it may be opened and closed according to what the situation requires.
It also indicates that it is permissible to pray inside the Kaaba..

507
It was narrated from Ibn ‘Umar that the Prophet (blessings and peace of Allah be upon him) made his mount kneel, then he prayed facing towards its side. I said: What if the mount would not sit still? He said: He would take this saddle and adjust it, then pray facing towards the back of the saddle. And Ibn ‘Umar used to do that..

Commentary : Prayer is a connection between a person and his Lord, in which the worshipper stands and converses with his Lord, facing towards Him. Islam enjoins focusing with proper humility (khushu‘) in prayer, and not being distracted, and sets out guidelines concerning that both for the worshipper and the one who is not praying, so that the prayer will not be interrupted and the humble focus (khushu‘) will not be disrupted by the action of either of them.
In this hadith, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) used to stand with his mount – meaning the camel that he used to ride – in front of him, perpendicular to it, and he would use it as a sutrah (screen), facing towards it. It was said to Nafi‘ – who was the one who narrated the report from Ibn ‘Umar: What if the mount would not sit still? In other words, what if the camel jumped up and distracted the worshipper because it did not stay still – what should he do? Nafi‘ said: The Prophet (blessings and peace of Allah be upon him) would take the saddle, which was something that would be tied to the camel’s back to give the rider a place to sit, so that if the camel jumped up and he could not pray facing towards it – he would take the saddle as a sutrah instead of the mount, and he would pray facing towards the back of the saddle.
This hadith indicates that it is permissible to use an animal as a sutrah when praying.
It also indicates that it is permissible to pray near a camel; this is a different matter to praying in camel pens, as there are sahih hadiths which prohibit doing that..

509
It was narrated that Abu Salih as-Samman said: I saw Abu Sa‘id al-Khudri on a Friday, praying towards something that screened him from the people. A young man from the tribe of Banu Abi Mu‘ayt wanted to pass directly in front of him, so Abu Sa‘id pushed him in the chest. The young man looked, but he could not find any other way to pass except by walking directly in front of him, so he tried again, and Abu Sa‘id pushed him back harder than he had the first time. The young man insulted Abu Sa‘id, then he went to Marwan and complained to him about what Abu Sa‘id had done to him. Then Abu Sa‘id came in after him to see Marwan, who said: What is the matter between you and your brother’s son, O Abu Sa‘id? He said: I heard the Prophet (blessings and peace of Allah be upon him) say: “If one of you prays facing towards something, using it to screen him from the people, and someone wants to pass directly in front of him, let him push him back, and if he insists, then let him fight him, for he is no more than a devil.”.

Commentary : Prayer is a connection between a person and his Lord, in which the worshipper stands and converses with his Lord, facing towards Him. Islam enjoins focusing with proper humility (khushu‘) in prayer, and not being distracted, and sets out guidelines concerning that for both the worshipper and the one who is not praying, so that the prayer will not be interrupted and the humble focus (khushu‘) will not be disrupted by the action of either of them.
In this hadith, the Tabi‘i Abu Salih as-Samman narrates that Abu Sa‘id al-Khudri (may Allah be pleased with him) was praying one Friday facing towards a sutrah that screened him from passersby, when a young man from the tribe of Banu Abu Mu‘ayt wanted to pass directly in front of him, between him and his sutrah, whilst he was praying. Abu Sa‘id put a hand on his chest to push him back and prevent him from passing directly in front of him, but this young man could not find any other way through which he could go, except this way that was directly in front of Abu Sa‘id. So he tried again to pass in front of him, and Abu Sa‘id pushed him back, harder than he had the first time. That young man got angry with Abu Sa‘id (may Allah be pleased with him) , and he insulted and reviled him, then the young man went to Marwan ibn al-Hakam al-Umawi, who was the governor of Madinah at that time, and complained to him about what had happened between him and Abu Sa‘id, and how the latter had pushed him in the chest and hurt him. Abu Sa‘id came to Marwan after him, and Marwan said to Abu Sa‘id: What is the matter between you and your brother’s son? – meaning, the son of your brother in Islam – What happened between you and him? Why did you treat him in this harsh manner? Abu Sa‘id replied that he had heard the Messenger of Allah (blessings and peace of Allah be upon him) say: When one of you prays facing towards something to screen him, such as a wall and the like, and someone wants to pass directly in front of him, let him push him back, and if he refuses and insists, then let him fight him – in other words, it is Islamically prescribed to push him back and prevent him from passing in front of him. So the worshipper should push him back gently, then if he does not stop, he may push him more forcefully, and so on. That does not mean fighting in a real sense. Then the Prophet (blessings and peace of Allah be upon him) explained that the one who wants to pass in front of the worshipper is no more than a human devil, for his action is a devilish act. It is only attributed to the Shaytan because interrupting and invalidating acts of worship is something that the Shaytan does.
The hadith indicates that it is enjoined to place a sutrah or barrier in front of the worshipper, to prevent anyone from passing directly in front of him.
It also indicates that the worshipper may push back the one who wants to pass between him and his sutrah, even if there are crowds of people and there is no other way for the person to pass except by passing directly in front of him.
And it indicates that the one who wants to pass in front of one who is praying is like a devil..

510
41-TRIAL-It was narrated from Busr ibn Sa‘id that Zayd ibn Khaalid sent him to Abu Juhaym to ask him what he had heard from the Messenger of Allah (blessings and peace of Allah the upon him) about the one who passes directly in front of one who is praying? Abu Juhaym said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “If the one who walks directly in front of one who is praying knew what he incurs [of sin], standing and waiting for forty would be better for him than passing directly in front of him.” Abu’n-Nadr said: I do not know whether he said forty days or months or years. 167.

Commentary : 34-TRIAL-Prayer is a connection between a person and his Lord, in which the worshipper stands and converses with his Lord, facing towards Him. Islam enjoins focusing with proper humility (khushu‘) in prayer, and not being distracted, and sets out guidelines concerning that for both the worshipper and the one who is not praying, so that the prayer will not be interrupted and the humble focus (khushu‘) will not be disrupted by the action of either of them.
In this hadith, the Tabi‘i Busr ibn Sa‘id narrates that Zayd ibn Khalid al-Juhani (may Allah be pleased with him) sent him to Abu Juhaym (may Allah be pleased with him) to ask him about the hadith of the Prophet (blessings and peace of Allah be upon him) concerning the one who passes directly in front of one who is praying. Abu Juhaym stated that he heard the Messenger of Allah (blessings and peace of Allah be upon him) warning about the seriousness of passing in front of one who is praying, and that if the one who has the audacity to deliberately walk in front of one who is praying knew about what results from that of severe punishment, he would choose to wait for forty, for that would be better for him than passing directly in front of the worshipper.
Abu’n-Nadr Salim ibn Abi Umayyah, the one who narrated the hadith from Busr, said: I do not know whether he said forty days, or months, or years. According to a report narrated by Ibn Majah: I do not know whether it is forty years or months or days or hours. According to a report narrated by al-Bazzar: Forty years. All of these imply a great amount of sin if one passes directly in front of one who is praying, and that it is more appropriate and preferable to wait until he finishes his prayer, and then pass in front of him, or look for another way.
This hadith contains an emphatic prohibition and stern warning against passing directly in front of one who is praying, and indicates that it is a major sin, because of this warning of what results from that.
It is also refers to the command to have a sutrah or barrier in front of the worshipper, to prevent people from passing directly in front of him. 100.

511
It was narrated from Masruq, from ‘A’ishah, that mention was made in her presence of that which interrupts the prayer. They said: It is interrupted by a dog, a donkey or a woman. She said: You are regarding us (women) as dogs! I would see the Prophet (blessings and peace of Allah be upon him) praying whilst I was between him and the qiblah, lying on the bed. I would need to get up for some reason, and I did not like to face towards him, so I would slip away discreetly..

Commentary : Prayer is a spiritual act of worship in which a person stands before his Lord (may He be glorified), so he should take measures to attain proper focus and humility (khushu‘) and not be distracted whilst praying. The worshipper is instructed to have a sutrah (screen) in front of him whilst praying, so that nothing will pass in front of him that could interrupt his prayer.
In this hadith, the Tabi‘i Masruq ibn al-Ajda‘ narrates that mention was made in the presence of ‘A’ishah (may Allah be pleased with her) of what interrupts the prayer, meaning that it reduces the reward thereof. What is meant by interrupting is that it detracts from the prayer, because one may be distracted by these things. It does not mean that the prayer is nullified. In other words, what are the things which, if they pass in front of the worshipper when there is no sutrah between him and them, they interrupt his prayer? They said: It is interrupted by the passage of a dog, a donkey or a woman in front of the worshipper. The one who narrated that was Abu Hurayrah (may Allah be pleased with him), as is mentioned in a report narrated by Muslim and some of the other companions of the Prophet (blessings and peace of Allah be upon him). ‘A’ishah objected to that and said: You are regarding us as being like dogs – that is, with regard to the ruling on interrupting the prayer. But these three things are singled out as interrupting the prayer because a woman may be a source of temptation; a donkey may bray and one cannot be sure that it will not suddenly start to bray as it passes by the worshipper and startle him when he is standing before his Lord (may He be exalted); and a dog may scare the worshipper and distract him from his prayer as a result of that; moreover, he may be so averse to the dog that it interrupts his prayer. Because these things lead to interruption, they are regarded as interrupting the prayer.
Then ‘A’ishah (may Allah be pleased with her) narrated that she would see the Prophet (blessings and peace of Allah be upon him) praying whilst she was sleeping in front of him, between him and the qiblah, lying on the bed. Then she would have some need for which she had to get up, and she did not want to face towards the Prophet (blessings and peace of Allah be upon him) when she wanted to get up and leave her bed whilst he was praying. So she would go in a discreet manner, as if she were hiding herself, so that the Prophet (blessings and peace of Allah be upon him) would not see her. This was an objection on her part, because a woman interrupts the prayer in all cases, and that is not limited to the case when she passes in front of the one who is praying.
This hadith highlights the deep understanding of ‘A’ishah (may Allah be pleased with her).
It also indicates that it is permissible to pray facing towards one’s wife..

512
It was narrated that ‘A’ishah said: The Prophet (blessings and peace of Allah be upon him) would pray when I was lying perpendicular to him on his bed, and when he wanted to pray Witr, he would wake me up and I would pray Witr..

Commentary : Prayer is a spiritual act of worship in which a person stands before his Lord. The Prophet (blessings and peace of Allah be upon him) has taught us the sunnahs and etiquette of prayer, and has explained to us what is permissible and what is not permissible whilst praying.
In this hadith, ‘A’ishah (may Allah be pleased with her) narrates that the Prophet (blessings and peace of Allah be upon him) would offer the voluntary night prayers in her apartment, whilst she was sleeping in front of him, at right angles to him on his bed. When he had finished praying tahajjud, he would wake her up, then she would get up, do wudoo’ and pray Witr. According to a report narrated in as-Sahihayn, “at that time there were no lamps in the houses.” This indicates that darkness was the reason why she was in front of the Prophet (blessings and peace of Allah be upon him) when he was praying.
This hadith indicates that there was no sutrah, but this does not contradict the hadith narrated by Ibn Majah from Ibn ‘Abbas (may Allah be pleased with him): The Messenger of Allah (blessings and peace of Allah be upon him) forbade praying behind someone who is talking or sleeping. These hadiths may be reconciled by noting that the prohibition definitely applies if that could distract the worshipper, but if it will not distract him, then the matter is more lenient. The basic principle is that the worshipper should not have anything between him and the qiblah, let alone having in front of him something that could distract him, unless there is a need for that.
This hadith affirms the importance of praying Witr and doing so regularly, and indicates that it is recommended to delay Witr until the end of the night.
It indicates that the presence of a woman in front of the one who is praying does not invalidate his prayer.
It also indicates that it is encouraged to offer supererogatory (nafil) prayers and qiyam al-layl at home..

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..

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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..

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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..