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Hadith
2104
 ‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him) that the Prophet ﷺ sent to ‘Umar (may Allah be pleased with him) once a silken two-piece garment, and when he ﷺ saw ‘Umar wearing it, he ﷺ said to him, "I have not sent it to you to wear. It (silk) is worn by him who has no share in the Hereafter, and I have sent it to you so that you could avail yourself of it (i.e., sell it).”.

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

2105
‘Aa’ishah (may Allah be pleased with her), the Mother of the Believers, said:
I bought a cushion with images on it. When Allah's Messenger ﷺ saw it, he kept standing at the door and did not enter the house. I noticed the signs of abhorrence written all over his face, so I said, "O Allah's Messenger ﷺ! I repent to Allah and His Messenger ﷺ. (Please let me know) What sin have I committed?" Allah's Messenger ﷺ said, "What about this cushion?" I replied, "I bought it for you to sit and recline on." Allah's Messenger ﷺ said, "The makers of these images will be punished on the Day of Resurrection. It will be said to them, 'Put life in what you have created.'" The Prophet ﷺ added, "The angels do not enter a house where there are such images.".

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

Commentary :
Among the distinct moral qualities of the Prophet ﷺ were his consideration and thoughtful regard for the Companions (may Allah be pleased with them)and his keenness to bring joy to their hearts.
In this hadeeth, ‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him) that they were once with the Prophet ﷺ on a journey, and ‘Abdullah(may Allah be pleased with him) was riding an unmanageable camel that belonged to his father ‘Umar (may Allah be pleased with him). It was unmanageable because it was young and untamed, and therefore, ‘Abdullah(may Allah be pleased with him) could not control it. It used to go ahead of the group, and ‘Umar (may Allah be pleased with him) would check it and force it to retreat it and so on. Thereupon, the Prophet ﷺ asked ‘Umar to sell him that camel. ‘Umar (may Allah be pleased with him) replied, "It is for you (as a gift), O Allah's Messenger ﷺ!" However, Allah's Messenger ﷺ repeated his request, to indicate his wish to buy the camel rather than take it as a gift. ‘Umar (may Allah be pleased with him) complied and sold him the camel. Afterward, the Prophet ﷺ gifted the camel to ‘Abdullah(may Allah be pleased with him) and said to him: "This camel is for you O ‘Abdullah (as a gift) and you can do with it whatever you like." It means, ‘You are entitled to dispose of it as you wish,’ by selling or gifting it. The Prophet ﷺ said so lest Ibn ‘Umar (may Allah be pleased with him) mistakenly assume that he must not dispose of a gift given to him by the Prophet ﷺ by sale, and it was an unmanageable camel and therefore retaining its ownership would have been inconvenient for him.
The Prophet ﷺ gifted it to ‘AbdullahIbn ‘Umar (may Allah be pleased with him) immediately upon buying it from ‘Umar (may Allah be pleased with him) before they left the contracting session, although it was narrated that the Prophet ﷺ said: “Both parties in a sales transaction have a right to annul it so long as they have not separated.” [Al-Bukhaaree and Muslim]. To reconcile between the two hadeeths, it was said that if a seller does not object to the buyer’s disposal of the purchased commodity upon concluding the purchase before leaving the contracting session, this disentitles him to exercise his right to Khiyaar Al-Majlis (i.e., an option whereby the parties have right to unilaterally withdraw from a contract so long as the parties do not leave the session of contract). This is because his lack of objection to such a disposal serves as a tacit approval, and is held as equal to a verbal approval, as if he had said: “I hereby finalize this transaction.”
It was also said that the Prophet’s disposal of the purchased camel here indicates that the meaning of ‘separation’ or ‘leaving the contracting session,’ may mean physically leaving the contracting session or verbally finalizing the sales transaction.
It is deduced from the hadeeth that the Companions (may Allah be pleased with them) used to venerate the Prophet ﷺ by refraining from going ahead of him while walking or riding along with him.
It is also deduced from the hadeeth that ownership is established by virtue of Hibah agreement (i.e., gift contract).
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2117
 ‘AbdullahNarrated Ibn ‘Umar (may Allah be pleased with him):
A person came to the Prophet ﷺ and told him that he was always cheated in sale transactions. The Prophet ﷺ told him to say at the time of the purchase, "There should be no cheating.".

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

2118
 ‘Narrated Aa’ishah (may Allah be pleased with her):
Allah's Messenger ﷺ said, "An army will invade the Ka‘bah and when the invaders reach a Baidaa’ (i.e., a desert), all the ground will sink and swallow the whole army." I said, "O Allah's Messenger ﷺ! How will they sink into the ground while amongst them would be their marketplaces (i.e., people who worked in business) and those who had nothing to do with them?" The Prophet ﷺ replied, "All of those people will sink but they will be resurrected and judged according to their intentions.".

Commentary :
Allah, Exalted is He, assigned to Makkah and Al-Madeenah a superior status to other places and lands, and hastened the punishment for those who wish ill and seek to harm their people.
In this hadeeth, the Prophet ﷺ stated that at the end of time, a great army shall march towards Makkah with the aim of demolishing the Ka‘bah. As they reach a Baydaa’, which is an empty open land with a smooth surface, meaning a desert between Makkah and Al-Madeenah, Allah, Exalted is He, will command the ground to sink and swallow the whole army. The version complied in Saheeh Muslim reads: “… until there is no one left of them except a fugitive who will tell of what happened to them.” ‘Aa’ishah (may Allah be pleased with her) wondered how such a punishment would be afflicted on all people in Makkah, while there shall be people who would have nothing to do with those invaders and would be trading in their marketplaces but happened to be there at the time when such punishment befell. Such people would have no intention to invade Makkah nor demolish the Ka‘bah. She (may Allah be pleased with her) could not understand how the punishment should befall those who would not be involved in such fighting, and the Prophet ﷺ clarified to her that the earth will swallow them all, and then Allah, Exalted is He, shall resurrect them on the Day of Judgment, and each will be held accountable according to his intention. If they intended good, they will reap the fruits of such good intentions, otherwise they shall face the consequences of their actions.
The hadeeth highlights the importance of the intention and its impact on (the fate of) a servant of Allah.
It is also deduced from the hadeeth that Allah, Exalted is He, protects the Sacred House.
It is also inferred therefrom that whoever joins a people, shall be subjected to the same Laws of Islam rulings that apply to them as far as the outward worldly punishments are concerned.
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2119
Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messenger ﷺ said, "A congregational prayer performed by anyone amongst you is more than twenty (five or twenty-seven) times in reward than his prayer (performed individually) in the marketplace or in his house, for if he performs ablution perfectly and then goes to the mosque with the sole intention of performing the prayer, and nothing urges him to go to the mosque except the prayer, then, on every step which he takes towards the mosque, he will be raised one degree or one of his sins will be forgiven. The angels will keep on asking Allah's forgiveness and blessings for every one of you so long as he keeps sitting at his praying place. The angels will say, 'O Allah, bless him! O Allah, be merciful to him,' as long as he does not do Hadath (i.e., state of ritual impurity, invalidating his ablution by passing urine, stool, or wind) or gives trouble to others." The Prophet ﷺ further said, "One is regarded in prayer so long as one is waiting for it.".

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

2122
Aboo Hurayrah Al-Dawasee (may Allah be pleased with him) narrated:
Once the Prophet ﷺ went out during the day. Neither of us talked to the other till he ﷺ reached the marketplace of Banee Qaynuqaa‘ and then he ﷺ sat in the courtyard of Faatimah's house and asked about the small boy (i.e., his grandson Al-Hasan), but Faatimah (may Allah be pleased with her) kept the boy in for a while. I thought she was either putting a necklace on him or giving him a bath. After a while the boy came out running and the Prophet ﷺ embraced and kissed him and then said, 'O Allah! Love him, and love whoever loves him.'.

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

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

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

2125
‘Ataa’ ibn Yasaar narrated:
I met ‘Abdullah ibn ‘Amr ibn Al-‘Aas (may Allah be pleased with them) and asked him, "Tell me about the description of the Prophet ﷺ that was mentioned in Torah (i.e., Old Testament.") He (may Allah be pleased with him) replied, 'Yes. By Allah, he ﷺ was described in Torah with some of the qualities attributed to him in the Quran as follows: (Allah, Exalted is He, Says (what means): {O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner,} [Quran 33:45] and a protection for the unlettered. You are My servant and Messenger. I have called you Al-Mutawakkil" (i.e., the one who duly relies upon Allah). You are neither discourteous, harsh, nor noisemaker in the marketplaces. You do not do evil to those who do evil to you, but you rather deal with them with forgiveness and kindness. Allah, Exalted is He, will not cause him to die until He has made the crooked community straight so that they should proclaim, "None is worthy of worship save Allah,” and by it they will open blind eyes, deaf ears, and enveloped hearts.'".

Commentary :
The name and description of the Messenger of Allah ﷺ were mentioned in the heavenly books revealed to the previous nations, the Torah and the Gospel.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Ataa’ ibn Yasaar stated that he met ‘Abdullah ibn ‘Amr ibn Al-‘Aas (may Allah be pleased with them) and asked him about the description of the Prophet ﷺ in the Torah, because ‘Abdullah was quite familiar with it. He (may Allah be pleased with him) told him that the Prophet ﷺ was described in Torah with some of the qualities attributed to him in the Quran. Allah, Exalted is He, Says (what means): {O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner,} [Quran 33:45] meaning as a witness for your believing nation, testifying to their belief in you, your prophethood, and the implications of the divine message with which you were sent, and a witness for the disbelievers as well, testifying to their disbelief. It could also mean a witness for the previous Messengers of Allah, testifying that they had communicated the divine message to their people. Another quality was ‘a bearer of glad tidings,’ meaning that he ﷺdelivered good news to the believers, and ‘a warner’ for the disbelievers, communicating to them the warnings of a feared fate, urging them to avoid it and take proper precautions. It could also mean that the Prophet ﷺ was a bearer of glad tidings for the believers that they shall enter Paradise, and a warner for the disbelievers that they shall be thrown into Hellfire. He ﷺ was also described as ‘a protection for the unlettered,’ meaning Arabs. They shielded themselves with him against Satan or the dominion and power of non-Arabs. It is noteworthy that Arabs were described as ‘unlettered’ because most of them did not read or write. The description goes on, “You are My servant and Messenger. I have called you Al-Mutawakkil,” because he ﷺ duly relied on Allah, Exalted is He, and was content with his little share of worldly Rizq (i.e., provision), aspired to none but Allah for victory, adhered to patience while waiting for His relief, embodied noble morals, and fully trusted the promise of Allah, Exalted is He. He ﷺ was “neither discourteous,” meaning ill-mannered and rude, “harsh,” meaning coldhearted, “nor noisemaker in the marketplaces,” meaning that he ﷺ did not raise his voice in the marketplace as indicative of having a bad moral character, and he ﷺdid not shout at others. Rather, he ﷺ was lenient and kind towards people. The description goes on, “You do not do evil to those who do evil to you, but you rather deal with them with forgiveness and kindness,” unless the ordinances of Allah are violated. Allah, Exalted is He, will not cause him to die until He has made the crooked community straight”, the crooked community here is a reference to the disbelievers, and making them straight means guiding them to Islam. It was also said that the hadeeth refers to the divine religion revealed to Prophet Ibraaheem (Abraham) and people who lived during the Fatrah (i.e., a period of time when no Messenger was sent to people), who went astray and therefore either added or omitted parts of the religion, and then Islam was revealed to put things in order and lead people back to the straight path by proclaiming that "None is worthy of worship save Allah.” It can be fairly said that the advent of Islam marks the divine command to such people to give up Shirk (i.e., polytheism) and usher people back to Tawheed (i.e., Islamic monotheism). By means of Islam, Allah, Exalted is He, “will open blind eyes,” to see the truth, “deaf ears,” to hear the call to goodness, “and enveloped hearts,” that have been veiled by the darkness of Shirk. The Prophet ﷺ was a reason for people’s guidance to Islam and edifying them on the religion of Allah, Exalted is He.
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2127
Jaabir (may Allah be pleased with him) narrated:
‘Abdullah ibn ‘Amr ibn Haraam died owing debts to others. I asked the Prophet ﷺ to intercede with his creditors for some reduction of the debts (i.e., to be able to afford repayment). The Prophet ﷺasked them (to reduce the debts) but they refused. The Prophet ﷺ said to me, "Go and put your dates (in heaps) according to their different kinds. The ‘Ajwah dates on one side, the cluster of Ibn Zayd on another side, etc., and then call me." I did that and called the Prophet ﷺ came and sat at the head or in the middle of the heaps and ordered me to measure (the dates) for the people (i.e., creditors). I measured for them till I repaid all the debts. My dates remained as they were; as if nothing had been taken from them!
Another narration reads, "He (i.e., ‘Abdullah) continued measuring for them till he repaid all the debts." The Prophet ﷺ said (to ‘Abdullah), "Cut (clusters) for him (i.e., one of the creditors) and measure for him fully.".

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

2128
Al-Miqdaam ibn Ma‘dee Karib (may Allah be pleased with him) narrated:
The Prophet ﷺ said, "Measure your foodstuff and you will be blessed.".

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

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

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

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

Commentary :
The Laws of Islam regulates people’s dealings and interactions when conducting sales and business transactions. It has laid down rules and principles clarifying the essential matters, to avoid disputes among people and help them conduct lawful and smooth business transactions that are free of disputes and Laws of Islam violations.
In this hadeeth, the Prophet ﷺ underlines a principle governing sales transactions, namely, that a Muslim may not sell anything except after taking possession of it and there are no co-owners. Whoever buys edible commodities must not dispose of the purchased commodity by means of sale or any other form of disposal, except after taking it into his possession first; only then is he allowed to resell it.
Ibn ‘Abbaas (may Allah be pleased with them) stated that the Taqaabudh requirement is not merely required in the sale of foodstuff, but for all sales in general.
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2136
Narrated Ibn ‘Umar (may Allah be pleased with him):
The Prophet ﷺ said, "A buyer of foodstuff may not resell it before it has been measured for him." Ismsa‘eel narrated instead, "He may not resell it before receiving it.".

Commentary :
The Laws of Islam regulates people’s dealings and interactions when conducting sales and business transactions. It has laid down rules and principles clarifying the essential matters to avoid disputes among people, and help them conduct lawful and smooth business transactions that are free of disputes and Laws of Islam violations.
This hadeeth regulates sales transactions, as the Prophet ﷺ commands Muslims not to resell any purchased commodity except after obtaining its ownership and possession and there are no co-owners involved.
The Prophet ﷺ explained that whoever buys edible commodities must not resell them before taking them into his possession. Another wording of the hadeeth reads: “until he takes possession of it,” meaning that he may not dispose of it by selling it again except after taking it into his possession, and only then may he resell it.
The hadeeth urges Muslims to conclude sales transactions and take the purchased commodity into their possession, and then they may dispose of it as they wish.
It is also deduced from the hadeeth that a ruler should guide people (to what is lawful and unlawful) with regard to their business and sales transactions.
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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..

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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..

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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..

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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..

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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..