| 2 Hadiths


Hadith
1514
Narrated Ibn ‘Umar (may Allah be pleased with him): I saw Allah's Messenger ﷺ mounting his ride at Thoo al-Hulayfah and then started saying, "Labbaik" when the Mount stood upright..

Commentary : The Companions (may Allah be pleased with them) would diligently observe the actions of the Prophet ﷺ to learn his traditions and the rites of religion, including the rite of pilgrimage.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that he saw Allah’s Messenger ﷺ mounting his camel when he departed from Thool al-Hulayfah to perform his farewell hajj. The location of Thoo al-Hulayfah is about 13 kms from al-Madeenah and about 408 kms from Makkah and is known today as the Wells of ‘Alee (Arabic: Abaar ‘Alee). It is considered the Meeqaat of al-Madeenah (i.e., the place from which the people of al-Madeenah enter their state of Ihraam) and the farthest of all Meeqaats from Makkah.
He (may Allah be pleased with him) then mentioned that after Allah’s Messenger ﷺ mounted his camel and it stood upright, he ﷺ said the words of Talbiyah aloud. The words of Talbiyah are mentioned in the hadeeth in Saheeh al-Bukhaaree and Saheeh Muslim, which Ibn ‘Umar (may Allah be pleased with him) narrated. The words are: “Labbayk-Allaahumma labbayk, labbayka laa shareeka laka labbayk, inna al-ḥamda, wal ni`matah, laka wal Mulk, laa shareeka lak”, which means: “I am here at Your service, O Allah, I am here at Your service. I am here at Your service, You have no partner, I am here at Your service. Surely the praise, and blessings are Yours, and the dominion. You have no partner.
One of the benefits to learn from this hadeeth is that the Talbiyah should be recited aloud when one begins his Ihraam, and when the mount stands upright, if it was an animal, or when riding the vehicle to start the journey..

1517
Narrated Thumaamah ibn ‘Abdullah ibn Anas: Anas ibn Maalik (may Allah be pleased with him) performed the Hajj on a packsaddle, and he was not a miser. Anas related, "Allah's Messenger ﷺ performed Hajj on a packsaddle and the same Mount was carrying his baggage too.".

Commentary : The Companions (may Allah be pleased with them) would diligently observe the actions of the Prophet ﷺ to learn his traditions and the rites of religion, including the rite of pilgrimage.
In this hadeeth, Thumaamah ibn ‘Abdullah reports that his grandfather, Anas ibn Maalik (may Allah be pleased with him) performed the Hajj on a packsaddle, and he was not a miser, to indicate that he only did that out of humility and to follow the practice of the Prophet ﷺ. This is because at that time, people used to travel in a howdah, which is a closed compartment put on the back of the camel. Anas (may Allah be pleased with him) explained that the Prophet ﷺ performed the Hajj on a packsaddle, which is a kind of a seat put on the camel for the rider and to which loads can be attached. The reason he (may Allah be pleased with him) mentioned that his mount carried his baggage too is that the practice of high-status people at that time was to put their baggage on a different camel. This manifested the humbleness and humility of the Prophet ﷺ who travelled on a packsaddle that carried his baggage too.
One of the benefits to learn from this hadeeth is that we should be humble and show humility before Allah, Most High, in our journey for Hajj and to avoid any form of extravagance in this journey.
This hadeeth shows the keen interest of Anas ibn Maalik (may Allah be pleased with him) to follow the example of the Prophet ﷺ..

1520
Narrated ‘AAaishah, the Mother of the Believers, (may Allah be pleased with her): I said: "O Allah's Messenger ﷺ! We consider Jihaad as the best deed. Should we not fight in Allah's Cause?" He ﷺ said, "The best Jihaad (for women) is performing a Hajj-Mabroor..

Commentary : The kindness of Allah manifests in all forms, and one of which is offering people, both men and women, alternative good deeds that are suitable to their ability and within their capacity.
In this hadeeth, the Mother of the Believers, ‘Aaishah (may Allah be pleased with her) reports that she asked o the Prophet ﷺ to allow women fighting in the path of Allah along with men since it is one of the best deeds that a person can do to earn great reward. However, the Prophet ﷺ informed her that the best deed for women is Hajj. He ﷺ explained to her that fighting in the cause of Allah (i.e., Jihaad) is not prescribed for women, and that the best good deed for women and the type of Jihaad that is prescribed for women is performing a Hajj Mabroor i.e., that which has fulfilled all its rulings, is accepted by Allah, free of showing off and sins, and is covered by lawful money.
The reason Hajj is called Jihaad as it involves fighting the desires and endurance of physical and financial hardships.
One of the benefits to learn from this hadeeth is learning that Jihaad (i.e., fighting in the cause of Allah) is not dictated upon women.
It shows that Jihaad is one of the best deeds for women and that Hajj is one of the best deeds for women..

1521
Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "Whoever performs Hajj for Allah's pleasure and [during which] does not have sexual relations with his wife, and does not do evil or sins, then he will return (after Hajj free from all sins) as if he were born anew.".

Commentary : Performing Hajj is the fifth pillar of Islam, which is an obligatory act of worship that requires departing our habits, desires, and routines to comply and submit to Allah’s Command. Allah has promised whoever fulfills the rights of this superior act of worship an immense reward.
In this hadeeth, the Prophet ﷺ explains that a person will return from Hajj pure from all sins just like anew born if the following conditions are met. First, he should perform Hajj while hoping to attain Allah’s reward alone. Second, he should perform Hajj without intending by it flaunting or soliciting praise from others. Third, he “does not have sexual relations” from entering the state of Ihraam to the end of Hajj. The Arabic word used to describe this is rafath which refers intercourse and intimate actions that lead to it. It was said that rafath refers to words that are vice, abusive, and filthy. Fourth, he should not commit any sin, be it minor or major, or any act that makes him disobedient to Allah. The reason this condition is mentioned, although it is forbidden in all times, is to emphasize its prohibition particularly during Hajj and highlight its ugliness to show that Hajj and sins do not mix together. Whoever performs Hajj and fulfills all these requirements will have all his sins wiped out and return from it just like a newborn, pure and free of all sins.
This hadeeth highlights the high rank and virtue of Hajj and that fulfilling the conditions of Hajj, that are mentioned in this hadeeth, will expiate all sins, be they minor or major, except sins that involve rights of others..

1523
Narrated Ibn ‘Abbaas (may Allah be pleased with him): The people of Yemen used to come for Hajj and used not to bring enough provisions with them and used to say that they depend on Allah. On their arrival in Makkah, they used to beg the people. Thereafter, Allah, Most High, revealed, {And take a provision (with you) for the journey, but the best provision is the fear of Allah.} (Quran 2.197)..

Commentary : Islam teaches and orders the Muslim to rely upon Allah and to attach his heart to Him alone because everything that takes place on earth or in the heavens is subject to His will and decree. However, reliance upon Allah does not contradict taking the means to achieve the desired end. In fact, it is incumbent upon each and every Muslim to look for the means through which they can achieve their objective.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) reports the reason behind the revelation of the ayah: {And take a provision (with you) for the journey, but the best provision is the fear of Allah.} – that is being: the people of Yemen used to travel to Makkah to perform Hajj without taking with them enough provisions and supplies, justifying that by saying they are fully relying upon Allah. However, after their arrival to Makkah, they would ask people for food and drink, which proves that they were not fully relying upon Allah rather relying on what people would offer them. This is because reliance upon Allah means detachment from all causes while taking the means leading to the desired end. Thereupon, Allah, Most High, revealed the ayah: {And take a provision (with you) for the journey, but the best provision is the fear of Allah.} i.e., take enough supplies from food and drink to help perform Hajj and know that the best thing you can rely upon in all your affairs is piety and fearing Him.
This hadeeth teaches us that refraining from asking people for help is from piety, and that reliance upon Allah cannot be true when a person asks others for help. This is because reliance upon Allah means to never ask help from anyone except Him.
It admonishes begging and asking people and encourages us to refrain from begging and asking others..

1524
Narrated Ibn ‘Abbaas (may Allah be pleased with him): I heard ‘Umar (may Allah be pleased with him) saying: I heard the Prophet ﷺsaying in the valley of Al-`Aqeeq: "Tonight, a messenger came to me from my Lord and asked me to pray in this blessed valley and to assume Ihraam for Hajj and `Umrah together. ".

Commentary : The Companions (may Allah be pleased with them) would follow the guidance of the Prophet ﷺ in all his affairs and conditions. They described all his actions while he was travelling and residing and clarified to the people the actions that are meant for others to follow and the actions that are just mere habits.
In this hadeeth, ‘Umar ibn al-Khattaab (may Allah be pleased with him) reports that he heard the Prophet ﷺ, during his journey to perform his farewell hajj, saying that a messenger came to him from Allah i.e., this revelation was either through the archangel Gabriel or a vision in his dream – since the dreams of all Prophets are true and a divine revelation – telling him to pray in this blessed valley, namely the valley of al-Aqeeq. This incident occurred in the valley of al-Aqeeq, which is located near al-Baqee’, which is about 20 km away from the Prophet’s Mosque. The meaning of the word al-‘Aqeeq is the land that water flows through it. It was said that the prayer referred to in the hadeeth is the two units of Ihraam.
The valley was described as blessed because the people of al-Madeenah rejoice whenever water pours out from it as it indicates a heavy rainfall.
The part “assume Ihraam for Hajj and `Umrah together” means assuming the ‘Umrah and Hajj in one go. It is possible that it was intended to mean assuming Ihraam for ‘Umrah be as a part of the Hajj. According to the latter, the Prophet ﷺ would enter the state of Ihraam for Hajj alone at first and assumed his Ihraam for ‘Umrah afterwards.
It was said that this true dream and the compliance of the Prophet ﷺ to the divine order that he ﷺ received- that is to assume Ihraam for ‘Umrah during the months of Hajj abrogated the customs of people that were practiced before Islam who did not allow people to perform ‘Umrah during the months of Hajj.
This hadeeth proves the virtue of the valley of ‘Aqeeq and that it is a blessed place and a source of benefit to people.
It shows that the dreams of Allah’s Messenger ﷺ are truthful and divine, and that it is permissible to couple Hajj with ‘Umrah..

1531
Narrated Ibn ‘Umar (may Allah be pleased with him): When these two towns were conquered, the people went to `Umar (may allah be pleased with him) and said, "O the Chief of the Believers! The Prophet ﷺ specified Qarn as the Meeqaat for the people of Najd, and it is beyond our way, and it is difficult for us to pass through it." He (may Allah be pleased with him) said, "Take as your Meeqaat a place situated opposite to Qarn on your usual way. So, he fixed Dhaat ‘Irq (as their Meeqaat).".

Commentary : The Messenger of Allah ﷺ set out known places to serve as it refers to the boundary from which pilgrims and those who wish to perform ‘Umrah must enter the state of Ihraam. These places are called in Arabic Meeqaat.
In this hadeeth, ‘Umar (may Allah be pleased with him) explains that if there is no Meeqaat on a person’s route, then they should enter into ihraam when they come in line with the nearest Meeqaat to it. This clarification was offered by ‘Umar (may Allah be pleased with him) after the conquest of al-Koofah and al-Basrah, which are two famous cities in Iraq. Some people from them visited ‘Umar and mentioned to him that the Messenger of Allah ﷺ specified Qarn, as a Meeqaat for the people of Najd but it was not within their route to Makkah and taking that route to pass by its Meeqaat would make them experience difficulty. The Qarn refers to Qarn al-Manaazil, alias, al-Sayl al-Kabeer, the closest Meeqaat to Makkah, which is situated about 78 kms away from Makkah. Upon hearing their complaint, ‘Umar (may Allah be pleased with him) allowed them to take their usual route to Makkah and to enter into the state of Ihraam from a place that is in line with the closest Meeqaat to them, and to take that place as their Meeqaat. He (may Allah be pleased with him) specified Dhaat ‘Irq as their Meeqaat, which is a village that is approximately 100 kms far from Makkah.
This hadeeth shows that it is permissible to enter into the state of Ihraam from a point that is in line with the Meeqaat if it is difficult for one to take the route of the said Meeqaat..

1532
Narrated ‘Abdullah ibn 'Umar (Allah be pleased with them): Allah's Messenger ﷺ made his camel kneel down I.e., halt at the stony ground of Thool al-Hulayfah and prayed there. ‘Abdullah ibn ‘Umar (may Allah be pleased with them) used to do the same too..

Commentary : ‘Abdullah ibn ‘Umar (may Allah be pleased with him) was known for his strong keenness on observing the actions of the Prophet ﷺ, to follow his example in all his affairs and conditions during his travelling and times of residence.
In this hadeeth, ‘Abdullah ibn ‘Umar reports that the Prophet ﷺ made his camel to kneel down to rest at a place in Thool al-Hulayfah, which is a water area that is known for its small pebbles that the people of al-Madeenah know it by the name of al-Mu’arris. Thool al-Hulayfah is a town located 10 km from al-Madeenah, in the spot where the Mosque of Thool al-Hulayfah was built, and it is the Meeqaat of the residents of al-Madeenah and those who pass through it on their way to perform ‘Umrah or Hajj.
This incident took place when the Prophet ﷺ was on his way back from Makkah to al-Madeenah, as he used to sleep over there. He stationed there and prayed in that place, and Ibn ‘Umar (may Allah be pleased with him) imitated the Prophet ﷺ in this regard, every time he travelled between Makkah and al-Madeenah, out of his love and keen interest in following the Sunnah of the Prophet ﷺ.
Saheeh al-Bukhaaree contains many reports manifesting the keen interest of Ibn ‘Umar (may Allah be pleased with him) in finding all the places on this route in which the Prophet ﷺ prayed so he could pray there too.
One of the benefits of this hadeeth is learning that the Prophet ﷺ used to pray in Thool al-Hulayfah.
This hadeeth highlights the keenness of the Companions (may Allah be pleased with them) on finding and following the Sunnah of the Prophet ﷺ..

1533
Narrated Ibn ‘Umar (may Allah be pleased with him): Allah's Messenger ﷺ used to go (for Hajj) via the Tree route and return via Mua’rras route. Whenever Allah's Messenger ﷺ went to Makkah, he used to offer the prayer in the Mosque of the Tree; and on his return, he used to offer the prayer at Thoo al-Hulayfah in the middle of the valley and pass the night there till morning..

Commentary : The Prophet ﷺ had travel habits, one of which were that he ﷺ would stop in a place near al-Madeenah waiting for other travelers so they could travel together in one group. From his other travel habits was that he ﷺ would spend a night in a place near al-Madeenah so he ﷺ could enter al-Madeenah in the morning. The Prophet ﷺ also used to pray in every place he stayed at during his journey.
In this hadeeth, ‘Abdullah ibn ‘Amr (may Allah be pleased with him) reports that the travel routes that the Prophet ﷺ used to take in his journey to perform ‘Umrah and Hajj were as follows: (i) he ﷺ would take the Tree path, which is located near Masjid Thoo al-Hulayfah, when he departs al-Madeenah On his way back, he ﷺ would take the Mu’rras route, which is a level land at Thoo al-Hulayfah. The Arabic word al-Mu’arras is derived from the word Ta’rees, which means arriving at a place towards the end of the night. From this meaning, the place was given this name because the Prophet ﷺ would arrive there at the last part of the night and stay there till morning. In this place, he ﷺ used to pray too. Thooal-Hulayfah is a town located about 10 kms from al-Madeenah and it is considered the Meeqaat of the residents of al-Madeenah and those who travel through it.
‘Abdullah ibn ‘Umar (may Allah be pleased with him) continues to say that whenever the Prophet ﷺ would travel to Makkah for the purpose of performing ‘Umrah or Hajj, he would pray at the Tree Mosque at Thoo al-Hulayfah. And, on his way back, he ﷺ would come to the valley of Thoo al-Hulayfah towards the end of the night. He ﷺ would pray there and spend the night there and then head towards al-Madeenah in the morning so travelers do not surprise their families of their arrival at night.
There are a number of reports that are recorded in Saheeh al-Bukhaaree on the authority of Ibn ‘Umar (may Allah be pleased with him) that specify the places at which the Prophet ﷺ prayed during his travels. It was said that none of these places and mosques are known today except the Mosque of Thoo al-Hulayfah and the mosques in al-Rawhaa’.
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1535
Narrated Saalim ibn ‘Abdullah from his father (may Allah be pleased with him): "The Prophet ﷺ said that while resting in the bottom of the valley at Mu’arras in Thoo a-Hulayfah, he ﷺ had been addressed in a dream: 'You are verily in a blessed Bat-haa’.' "
Saalim made us to dismount from our camels at the place where `Abdullah used to dismount, aiming at the place where Allah's Messenger ﷺ had rested, and it was at the same place where the Mosque was built afterwards, in the bottom of the valley in between them (the residence) and the road..

Commentary : ‘Abdullah ibn ‘Umar (may Allah be pleased with him) was so keen to know the places in which the Prophet ﷺ prayed during his travels. He (may Allah be pleased with him) would pray in these places out of his love for the Prophet ﷺ and hoping for the barakah (abundance and blessings) from these places which the Prophet ﷺ blessed by praying in them.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that in one occasion, the Prophet ﷺ had a true dream during his stay at Thoo al-Hulayfah. He ﷺ used to spend the night in the bottom of the valley at al-Mu’arras in Thoo al-Hulayfah where he would spend the night and pray. The Arabic word al-Mu’arras is derived from the word Ta’rees, which means arriving at a place towards the end of the night. From this meaning, the place was given this name because the Prophet ﷺ would arrive there at the last part of the night and stay there till morning. The place where he ﷺ used to stay, rest, and pray is near Masjid Thoo al-Hulayfah.
The angel described the land as blessed and Bat-haa’, which is a term used for every place that formed after a flood, leveled by a water stream, and containing pebbles or stones. The blessed land mentioned in the hadeeth refers to the valley of al-Aqeeq. This event took place during the journey of the Prophet ﷺ to Makkah to perform the Farewell Hajj, as mentioned in one hadeeth in Saheeh al-Bukhaaree. Thoo al-Hulayfah is a town that is about 10 KM from al-Madeenah, and it is considered the Meeqaat of the people of al-Madeenah and those who travel through it.
Then, Moosa ibn ‘Uqbah, one of the narrators of this hadeeth, stated that Saalim ibn ‘Abdullah ibn ‘Umar made him and the people with him dismount from their camels at the place where `Abdullah used to dismount, aiming at the place where Allah's Messenger ﷺ had rested and prayed. All this so he could follow the Sunnah of the Prophet ﷺ.
The Prophet ﷺ did not pray at the Mosque that was erected afterwards, but rather at the same place where the Mosque was built afterwards, as indicated by Ibn ‘Umar (may Allah be pleased with him).
Ibn ‘Umar followed the footsteps of the Prophet ﷺ, so, every time he travelled between Makkah and al-Madeenah, he would imitate the Prophet ﷺ and rest and pray in the same places where the Prophet ﷺ rested and prayed. There are many reports in Saheeh al-Bukhaaree showing how keen he was to find all the places wherein the Prophet ﷺ prayed on this route.
This hadeeth shows the virtue of the valley of al-‘Aqeeq and its abundant blessings..

1536
Narrated Safwaan ibn Ya’la: Ya'la said to 'Umar (may Allah be pleased with him), "Notify me so I can see the Prophet ﷺ when he receives revelation." While the Prophet ﷺ was at al-Ji'raanah (in the company of some of his Companions), a person came and asked, "O Allah's Messenger! What is your verdict regarding that person who assumes Ihraam for 'Umrah and is scented with perfume?" The Prophet ﷺ kept quiet for a while, and then he started to receive revelation. 'Umar beckoned Ya'la. So, he came and saw that Allah's Messenger ﷺ was shaded with a sheet. Ya'la put his head in and saw that the face of Allah's Messenger ﷺ was red, and he was breathing heavily. When the state of the Prophet ﷺ was over, he ﷺ asked, "Where is the person who asked about 'Umrah?" Then that person was brought, and the Prophet ﷺ said, "Wash the perfume off your body thrice and take off the cloak and do the same in 'Umrah as you do in Hajj."
I said to ‘Ataa’: Were the three times ordered because he ﷺ wanted to ensure it is cleaned well? He said: Yes..

Commentary : The Companions (may Allah be pleased with them) were keen to know the different conditions of the Prophet ﷺ.
In this hadeeth, the Taabi’ee, Safwaan ibn Ya’la ibn Umayyah reports that his father Ya’la ibn Umayyah (may Allah be pleased with him) asked ‘Umar ibn al-Khattaab (may Allah be pleased with him) to show him the Prophet ﷺ when he ﷺ receives revelation so that he can know what happens to the Prophet ﷺ.
One day, the Prophet ﷺ was in al-Ji’raanah, which is a place located between Makkah and al-Taa’if and considered the Meeqaat of the people of Makkah that is located about 20 km in the northeast of Makkah. While he ﷺ was there, a man asked him about the ruling of a man who has entered the state of ihram and then scented his body and clothes with perfume. The Prophet ﷺ kept quiet and did not answer him right away. Thereupon, ‘Umar (may Allah be pleased with him) signaled with his hand to Ya’la (may Allah be pleased with him) to come to see how the revelation descends upon the Prophet ﷺ. When he arrived, he saw the Prophet ﷺ having a garment over his head to shade him from the sun. He (may Allah be pleased with him) put his head in and saw the face of the Prophet ﷺ was red and his breathes are heavy and audible. After the revelation ended, he ﷺ calmed down and the condition he experienced faded away gradually. Then, he ﷺ answered the man who asked the question that he should wash the perfume off his body three times. And he ﷺ ordered him to remove his cloak, which is a long loose outer garment with wide sleeves that is worn over clothes, because it is a sewn garment, and it is scented with perfume that should be washed off too. According to another version of the hadeeth in Saheeh al-Bukhaaree, it reads: “came to him a man wearing a cloak having a trace of yellowish perfume.” The Prophet ﷺ then ordered him to do the same in ‘Umrah and Hajj i.e., that which are not allowed in Hajj and Umrah are the same.
After narrating the hadeeth, ‘Abdul Malik ibn Jurayj asked his Shaykh ‘Attaa ibn Abee Rabaah if the Prophet ﷺ ordered washing the clothes thrice out of extra cleanliness. To which, ‘Ataa conformed it.
This hadeeth teaches us that it is not allowed to wear clothes that have traces of perfume, be it in colour or smell. As for perfuming the body before entering the state of ihram, then it is allowed as proven in the authentic hadeeth in Saheeh al-Bukahaaree and Saheeh Muslim:  It is narrated on the authority of ‘Aaishah (may Allah be pleased with her) that she put some perfume on the body of the Prophet ﷺ before he has entered the state of Ihraam.”
This hadeeth shows that the person who enters the state of Ihraam should exert extra effort to ensure the perfume is removed.
It shows that the Sunnah is based on revelation just as the Quran is a revelation, and that the Sunnah may contain rulings that are not mentioned in the Quran.
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1537
Narrated Sa’eed ibn al-Jubayr that Ibn ‘Umar (may Allah be pleased with him) used to put oil on his body..

Commentary : The Companions (may Allah be pleased with them) and the Taab’ieen were so keen on following the Sunnah and learning the rites and acts of worship from the Prophet ﷺ.
In this hadeeth, Sa’eed ibn Jubayr, the known Taabi’ee, reports that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) would put oil after entering the state of Ihraam for Hajj and ‘Umrah, and he would not wear perfume. According to a narration recorded in Saheeh al-Bukhaaree, Ibn ‘Umar (may Allah be pleased with him): “used to oil himself with a sort of oil that had no pleasant smell.” Ibn ‘Umar (may Allah be pleased with him) explained himself by saying: “I do not like to enter upon the state of Ihram shaking off the perfume” according to the hadeeth recorded in Saheeh al-Bukhaaree and Saheeh Muslim. He (may Allah be pleased with him) used to do it because he thought that wearing any substance of obvious pleasant smell is not allowed before and during the state of Ihraam. All the while, it is established authentic that ‘Aaishah (may Allah be pleased with her) put musk on the Prophet ﷺ before entering the state of ihram although musk is known of being the most pleasant scent of all perfumes.
This hadeeth shows that it is permissible to oil one’s hair before entering the state of Ihraam..

1538
Narrated ‘Aaishah (may Allah be pleased with her): It is as if I still see the glistening of perfume where the hair was parted on Allah's Messenger's ﷺ head while being in the state of Ihraam..

Commentary : The Prophet ﷺ clarified all the rulings and etiquettes of Hajj and ‘Umrah in words and actions and the Companions (may Allah be pleased with them) transmitted to us all what they heard and observed from him ﷺ.
The Prophet ﷺ loved pleasant scents and perfumes so much such that he ﷺ liked to wear so much perfume all the time. It was one of the few worldly pleasures that were made close to his heart.
In this hadeeth, ‘Aaishah (may Allah be pleased with her) reports how she envisioned the Prophet ﷺ and his actions so much such that it is as if she could see the traces and glistening of the perfume he had on the sides of his head when he was in state of Ihraam. It is reported in Saheeh al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ would wear the best perfume he would have, which indicates that the Prophet ﷺ used to put as much perfume as possible only before wearing the clothes of ihram, entering the state of Ihraam, and reciting the talbiyah.
This hadeeth shows that it is permissible to wear perfume before entering the state of Ihraam..

1539
Narrated ‘Aaishah (may Allah be pleased with her) – the wife of the Prophet ﷺ:  I used to scent Allah's Messenger ﷺ when he wanted to assume Ihraam and also on finishing Ihraam before the circumambulation around the Ka`bah..

Commentary : The Prophet ﷺ clarified all the rulings and etiquettes of Hajj and ‘Umrah in words and actions, and the Companions (may Allah be pleased with them) transmitted to us all what they heard and observed from him ﷺ.
In this hadeeth, ‘Aaishah (may Allah be pleased with her) reports that she used to perfume Allah’s Messenger ﷺ with a pleasant scent before he ﷺ would enter the state of Ihraam for Hajj or ‘Umrah, and after the first stage of exiting Ihraam in Hajj, after stoning Jamrat al-‘Aqabah, and shaving the head and before the farewell tawaaf. This is because after the first stage of exiting Hajj, all that was not allowed during the state of Ihraam becomes allowed except intercourse. This is noted in the narration recorded in Sunan al-Nisaa’iee, which reads: “"I put perfume on the Messenger of Allah for his Ihram when he entered Ihram, and for his exiting Ihram when he had stoned Jamrat Al-‘Aqabah, before he circumambulated the House.'' There is nothing wrong with wearing perfume at that point of time since what is required is not to wear perfume during the state of Ihraam.
This hadeeth shows that it is permissible to wear perfume before assuming the state of Ihraam and after exiting Ihraam.
It shows how the wife looks after her husband and scents him.
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1540
Narrated Saalim from his father (may Allah be pleased with him): "I saw the Messenger of Allah ﷺ raising his voice in the Talbiyah with his hair matted.”.

Commentary : The Prophet ﷺ clarified all the rulings and etiquettes of Hajj and ‘Umrah in words and actions, and the Companions (may Allah be pleased with them) transmitted to us all what they heard and observed from him ﷺ.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him) reports that he saw the Prophet ﷺ raising his voice in the words of Talbiyah, saying: “Labbayka Allahumma Labayk, Labbayaka Laa Shareeka Laka Labbayk, Inna al-Hamda wal Ni’mata Laka wal Mulk, Laa Shareeka Lak,” with his hair stuck together. The term used to describe the condition of Allah’s Messenger hair is talbeed, which means, braiding the hair then sticking the hair together with gum and the like, which holds the hair together and keeps it from getting dirty or dusty and keep it away from lice, which is needed while being in the state of Ihraam. The talbeed of hair takes place after taking the bath and before wearing the clothes of Ihraam.
This hadeeth highlights the importance of beauty and cleanliness in Islam.
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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..

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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..

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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..