| 2 Hadiths


Hadith
2587
 ‘Aamir narrated:
I heard Al-Nu‘maan ibn Basheer (may Allah be pleased with him) on the pulpit saying, "My father gave me a gift but ‘Amrah bint Rawaahah (my mother) said that she would not agree to it unless he made Allah's Messengerﷺ as a witness to it. So, my father went to Allah's Messengerﷺ and said, 'I have given a gift to my son from ‘Amrah bint Rawaahah, but she ordered me to make you as a witness to it, O Allah's Messengerﷺ!' Allah's Messenger ﷺ asked, 'Have you given (the like of it) to everyone of your children?' He replied in the negative. Allah's Messengerﷺ said, ‘Fear Allah, and be just to all your children (i.e., treat them all on an equal footing).' My father then returned and took back his gift."
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Commentary :
Every guardian is enjoined to be fair and treat those under his care on an equal footing. A father is a guardian and he is responsible for those under his care, i.e., his wife and children, and establishing the enjoined equality between them entails that he should not favor any of his children over the others in terms of gift-giving, giving some and denying the others.
In this hadeeth, Al-Nu‘maan ibn Basheer Al-Ansaaree (may Allah be pleased with him) related that his father Basheer gave him a gift, which was a male servant. His mother Umm Al-Nu‘maan had asked his father for that servant, as recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. ‘Amrah bint Rawaahah, his mother, (may Allah be pleased with her) said to her husband that she would not agree to such a gift unless he made Allah's Messengerﷺ as a witness to it, aiming to make it binding. So, Basheer (may Allah be pleased with him) went to Allah's Messengerﷺ and related to him the matter and that his wife ordered him to make the Prophet ﷺ as a witness to it. He ﷺ asked him, “Have you given (the like of it) to everyone of your children?” He (may Allah be pleased with him) replied in the negative. Allah's Messengerﷺ said, 'Fear Allah, and be just to all your children (i.e., treat them all on an equal footing).' The aim of such a command was to foster mutual accord and affection between siblings, eliminating the causes of discord and hatred, and helping them show the enjoined dutifulness towards their father. Basheer (may Allah be pleased with him) obeyed the Prophet’s ﷺcommand, returned, and took back his gift to establish equality between all his children.
The hadeeth urges parents to establish equality between children in terms of gift-giving.
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2590
Asmaa’ (may Allah be pleased with her) narrated:
Once I said, "O Allah's Messengerﷺ! I have no property except what has been given to me by Al-Zubayr (i.e., her husband). May I give in charity therefrom?" The Prophet ﷺ said, "Give in charity and do not withhold it; otherwise Allah, Exalted is He, will withhold it back from you . "
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Commentary : A wife is entrusted with her husband’s wealth and she shall be held accountable by Allah, Exalted is He, for it. It is incumbent on her to preserve his wealth, take care of it, take from it what she needs only (without excess or waste), and spend from it reasonably.
In this hadeeth Asmaa’ bint Aboo Bakr Al-Siddeeq (may Allah be pleased with them) relates that she once said to the Prophet ﷺ, "O Allah's Messengerﷺ! I have no property except what has been given to me by Al-Zubayr ibn Al-‘Awwaam (i.e., her husband),” meaning he gave her to spend therefrom on the household needs. She (may Allah be pleased with her) added: “May I give in charity therefrom?" The Prophet ﷺ said, "Give in charity and do not withhold it; otherwise Allah, Exalted is He, will withhold it back from you.” The Prophet’s ﷺstatement means, ‘Do not withhold wealth, but rather spend in charity, for withholding wealth may be a cause for being deprived of having it blessed and increased by Allah, Exalted is He. Another version of the hadeeth recorded by Al-Bukhaaree and Muslim reads: “Spend according to your means,” meaning spend therefrom reasonably as long as you afford it, even if you can only give very little in charity, and do not hoard wealth and refrain from spending in charity, fearing that your wealth might be exhausted, lest you would be deprived of a blessed Rizq (i.e., provisions).
The Prophet ﷺ may have commanded her to do so and did not ask her to seek her husband’s permission because he ﷺ knew of the leniency of Al-Zubayr (may Allah be pleased with him) for which he was known. It is allowable for a wife to spend reasonably from her husband’s wealth (without his knowledge) as long as she knows that he would approve of such disposal of his wealth, that he would not dislike such an act, that she habitually does so and he approves of it, or when she spends in charity small amounts that do not affect the affordability of supporting their dependents, and she would not exceed the proper limits nor aim to waste his wealth. It was narrated on the authority of ‘Aa’ishah (may Allah be pleased with her) that the Prophet ﷺ said: “When a woman gives some of the food in her house (in charity without her husband’s prior knowledge), not wasting it, she will have her reward for what she has given and her husband will have his for what he earned. The same applies to a storekeeper; in no respect does the one diminishe the reward of the other.” [Al-Bukhaaree and Muslim].
It is deduced from the hadeeth that spending in charity is a reason for having one’s wealth blessed and increased, and that generosity begets abundant Rizq (i.e., provisions).
It is also inferred therefrom that stinginess and withholding from giving (charity), especially the obligatory Zakaah, incurs the loss and ruin of wealth.
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2592
Kurayb, the free slave of Ibn ‘Abbaas (may Allah be pleased with them), narrated that Maymoonah bint Al-Haarith (may Allah be pleased with her) told him that she manumitted a slave-girl without taking the permission of the Prophet ﷺ. On the day when it was her turn to be with the Prophet ﷺ, she said, "Do you know, O Allah's Messengerﷺ, that I have manumitted my slave-girl?" He ﷺ said, "Have you really?" She (may Allah be pleased with her) replied in the affirmative. He ﷺ said, "You would have got more reward if you had given her (i.e., the slave-girl) to one of your maternal uncles."
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Commentary :
Spending in charity is one of the best acts of righteousness, and there are numerous channels of giving and spending in charity.Some should be given precedence over the others depending on the situation and circumstances. Charity offered to one’s relatives is better and more rewardable.
In this hadeeth, the Mother of the Believers Maymoonah (may Allah be pleased with her) related that she manumitted a slave-girl without taking the permission of the Prophet ﷺ. She (may Allah be pleased with her) owned this slave-girl, and being a sane adult, her disposal of her own property is valid as per the laws of Islam with no need for her husband’s prior consent. On the other hand, she (may Allah be pleased with her) had known that the Prophet ﷺ would not disapprove of her disposal, and that he ﷺ would even like such act, which did not constitute a violation of the proper conduct of a woman towards her husband in Islam.
On the day when it was her turn to spend the night with the Prophet ﷺ, she said, "Do you know, O Allah's Messengerﷺ,that I have manumitted my slave-girl?" He ﷺ said, "Have you really?" She (may Allah be pleased with her) replied in the affirmative. He ﷺ said, "You would have got more reward if you had given her (i.e., the slave-girl) to one of your maternal uncles,” meaning that it would have been better and more rewardable to give this slave-girl to her maternal uncles to serve them, since they needed a servant, than manumitting her. Her maternal relatives belonged to Banee Hilaal and her mother’s name was Hind bint ‘Awf ibn Zuhayr Al-Haarith (may Allah be pleased with them).
The hadeeth urges Muslims to uphold ties of kinship, and underlines the abundant reward designated for such a worshipful act..

2606
Narrated Aboo Hurayrah (may Allah be pleased with him)
Allah's Messengerﷺ owed a man some debt (and that man demanded it very harshly). The Companions (may Allah be pleased with them) wanted to harm him, but the Prophet ﷺ said to them, "Leave him (unharmed); one who has a right is entitled to speak (i.e., claim his right)." He ﷺ then added, "Buy (a camel) of the same age and give it to him." They (may Allah be pleased with them) said, "We cannot get except a camel of an older age than that of his." He ﷺ said, "Buy it and give it to him, as the best amongst you is he who pays back his debt in the most handsome way.”
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Commentary :
The Prophet ﷺ was a merciful teacher, a gentle educator, and a kind mentor. Whenever he ﷺ witnessed someone’s mistake, he ﷺ would not harshly reprimand, rebuke, or alienate the doer, and whenever he ﷺ witnessed something right, he ﷺ would praise and laud it, and reward the doer handsomely.
In this hadeeth, It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that Allah's Messengerﷺ owed a man some debt (and that man demanded it very harshly). The creditor was discourteous and impolite in demanding the repayment of the debt, as reported in the version of the hadeeth recorded in Saheeh Al-Bukhaaree and Saheeh Muslim. The Companions (may Allah be pleased with them) wanted to harm him verbally or physically, but they refrained from doing so out of politeness towards the Prophet ﷺ, and he said to them, "Leave him (unharmed);” and this mirrored the Prophet’s ﷺgood moral character, kindness, and endurance of people’s harshness despite his ability to retaliate against him, “the one who has a right is entitled to speak (i.e., claim his right)." This means that Allah, Exalted is He, deems it allowable for a person to claim his rights, be he a creditor, landlord, or worker, provided that he does not infringe upon people’s rights. The unpaid debt was a camel. The Prophet ﷺ then added, "Buy (a camel) of the same age and give it to him." The Companions (may Allah be pleased with them) could not get except an older, better, and more valuable camel than that of the man. The Prophet ﷺ commanded them to give it to him to repay the debt handsomely. He ﷺ explained the reason for giving him an older, better, and more valuable camel by saying, "the best amongst you is he who pays back his debt in the most handsome way.”
This means that the best of people is the one who is the kindest to others, and fulfills people’s rights, by the repayment of debts or other rights.
It is deduced from the hadeeth that one may delegate another person to repay his debts.
It is also inferred therefrom that one may loan an animal to someone.
It also deduced that whoever owes a debt or is liable to any other financial rights, should repay the debts or fulfill them handsomely.
It is also inferred that a debtor should endure the harshness of a creditor when claiming his rights..

2613
Narrated Ibn ‘Umar (may Allah be pleased with him):
Once the Prophet ﷺ went to the house of Faatimah (may Allah be pleased with her) but did not enter it. ‘Alee (may Allah be pleased with him) came and she told him about that. When ‘Alee asked the Prophet ﷺ about it, he ﷺ said, "I saw a (multicolored) decorated curtain on her door. I am not interested in worldly pleasures." ‘Alee went to Faatimah (may Allah be pleased with them) and told her about it. Faatimah said, "I am ready to dispense with it in the way he ﷺ suggests." The Prophet ﷺ ordered her to send it to such-and-such needy people.
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Commentary : The Prophet ﷺ was led the most ascetic life and renounced the worldly pleasures, because he ﷺ knew well the essence and true nature of the fleeting worldly life. This worldly life is a short-lived phase during which a Muslim should perform as many worshipful acts and good deeds as possible, to taste eternal bliss in Paradise. The Prophet ﷺ keenly instilled these meanings within the hearts and minds of his family and Companions (may Allah be pleased with them).
In this hadeeth, ‘Abadullaah Narrated Ibn ‘Umar (may Allah be pleased with him) that the Prophet ﷺ went once to the house of Faatimah (may Allah be pleased with her) but did not enter it. ‘Alee (may Allah be pleased with him) came and found her concerned and distressed. He (may Allah be pleased with him) asked her about it and she (may Allah be pleased with her) told him of what the Prophet ﷺ did. When ‘Alee asked the Prophet ﷺ about it, he ﷺ informed him of the reason for not entering their house: that they had a (multicolored) decorated curtain on the door. The Prophet ﷺ disliked the use of such a curtain merely because it contradicts the lauded asceticism; it is neither unlawful nor disliked to use curtains on the doors as per the laws of Islam. However, the Prophet ﷺ merely disliked it because it was multicolored and decorated, i.e., luxurious, and he ﷺ renounced such worldly pleasures. He ﷺ remarked: “I am not interested in worldly pleasures," meaning that he ﷺ did not like or pursue such worldly luxuries. He ﷺ only sought after the Hereafter, and disliked for his own beloved daughter what he ﷺ disliked for himself, namely, enjoying such luxuries and pleasures in the worldly life.
 ‘Alee went to Faatimah (may Allah be pleased with them) and told her about it. Faatimah (may Allah be pleased with her) said, "I am ready to dispense with it in the way he ﷺ suggests." The Prophet ﷺ ordered her to send it to such-and-such needy people, to use it or avail themselves of its price.
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2614
‘Alee (may Allah be pleased with him) narrated:
The Prophet ﷺ gave me a silken dress as a gift and I wore it. When I saw the signs of anger on his face, I cut it into pieces and distributed it among my womenfolk.”
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Commentary : Islamic teaching regarding dress code and adornment is clearly defined in the Book of Allah, Exalted is He, and the Sunnah of His Prophet ﷺ. The Islamic Laws of Islam has set general guidelines that must be taken into account regarding men’s and women’s clothing.
In this hadeeth, ‘Alee ibn Aboo Taalib (may Allah be pleased with him) narrated that the Prophet ﷺgave him a silken garment as a gift. The Arabic word used in the hadeeth is Hullah, which was a suit of two garments (woven with silk stripes). The Prophet ﷺ had forbidden men from wearing silk. When he ﷺ saw ‘Alee (may Allah be pleased with him) wearing it, anger was written all over his face! When he (may Allah be pleased with him) saw the signs of anger on his face, he cut it into pieces and distributed it among his womenfolk, because he (may Allah be pleased with him) did not take another wife besides Faatimah (may Allah be pleased with her) during the lifetime of the Prophet ﷺ.
This was further clarified by the version recorded in Saheeh Muslim reading: “Divide it among the Faatimahs (i.e., your womenfolk) to make head covers,” meaning Faatimah, the daughter of the Prophet ﷺ, Faatimah bint Asad, the mother of ‘Alee ibn Aboo Taalib, and Faatimah bint Hamzah ibn ‘Abd Al-Muttalib (may Allah be pleased with them).
It is inferred from the hadeeth that it is allowable to give gifts from one’s property even if it is prohibited or disliked to wear such a gift, because the owner is entitled to dispose of it by means of sale or gift to whomever he wishes from those who are allowed to wear or use it, like women and young boys in this case.
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2615
Narrated Anas (may Allah be pleased with him):
A Jubbah (i.e., cloak) made of thick silken cloth was presented to the Prophet ﷺ, and he used to forbid people to wear silk. So, people were pleased to see it. The Prophet ﷺsaid, "By Him in Whose Hands Muhammad's soul is, the handkerchiefs of Sa‘d ibn Mu‘aadh in Paradise are better than this." Anas (may Allah be pleased with him) added, "The present was sent to the Prophet ﷺ by Ukaydir (a Christian) from Dawmah..

Commentary : The Prophet ﷺ led the most ascetic life and was the keenest in renouncing worldly pleasures, and he ﷺ used to instill these values within his Companions (may Allah be pleased with him), ensuring that their hearts were fixated on and attached to the Hereafter and the eternal bliss prepared by Allah, Exalted is He, for them in Paradise.
In this hadeeth, Narrated Anas (may Allah be pleased with him) that Ukaydir (a Christian Arab ruler) of Dawmah Al-Jandal, a town near Tabook, northern Saudi Arabia, gifted the Prophet ﷺ a Jubbah. This ruler was seized by Khaalid ibn Al-Waleed (may Allah be pleased with him) when he was sent by the Prophet ﷺto Tabook in 9 A.H. He (may Allah be pleased with him) killed this Christian ruler’s brother and took him prisoner. The Prophet ﷺ released him on the condition of paying the Jizyah (i.e., head tax on non-Muslim citizens living under the protection of Muslim rule). This ruler gifted the Prophet ﷺ a Jubbah (i.e., cloak) made of thick silken cloth, and it captured the admiration of people. The Prophet ﷺ used to forbid people to wear silk. Since people were pleased to see it, the Prophet ﷺsaid, "By Him in Whose Hands Muhammad's soul is,” a wording that was often used by the Prophet ﷺ when making an oath, “the handkerchiefs of Sa‘d ibn Mu‘aadh in Paradise are better than this." This is a reference to Sa‘d’s least valuable possessions in Paradise, because handkerchiefs – used to clean the hands and remove impurities - are the least possessions a person will be given therein. The least valuable possessions of Sa‘d in Paradise shall be better than this silken Jubbah that they admired much, because the bliss in Paradise will be like what no eyes have ever seen, no ears have ever heard of, and which has never crossed your hearts or minds. Allah, Exalted is He, Says (what means): {And no soul knows what has been hidden for them of comfort for eyes as reward for what they used to do.} [Quran 32:17].
The hadeeth highlights the virtues of Sa‘d ibn Mu‘aadh (may Allah be pleased with him) and proves that he shall be admitted to Paradise.
It is also deduced from the hadeeth that the Prophet ﷺ used to accept gifts from non-Muslims..

2617
Narrated Anas ibn Maalik (may Allah be pleased with him):
A Jewess brought a poisoned (cooked) sheep for the Prophet ﷺwho ate from it. She was brought to the Prophet ﷺ and he was asked, "Shall we kill her?" He ﷺ said, "No." I continued to see the effect of the poison on the palate of the mouth of Allah's Messengerﷺ.
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Commentary :
The Prophet ﷺ was the humblest of all people, and a manifestation of his good moral character was that he ﷺ accepted the gifts offered to him from anyone, even small gifts and even if the gift-giver was a non-Muslim, to win his heart and encourage him to embrace Islam. The Jews took advantage of that when they knew of his graciousness, and tried to kill him by serving him poisonous food.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) stated that a Jewish woman, named Zaynab bint Al-Haarith, who was married to Salaam ibn Mishkam, gifted the Messenger of Allah ﷺ a poisoned sheep after the battle of Khyber. She cooked the meat for the Prophet ﷺ and put poison in it. The Prophet ﷺ ate from it, but Allah, Exalted is He, protected him from the immediate effects of the poison and he ﷺ did not die. However, the effect of the poison remained in his body. Anas (may Allah be pleased with him) said: “Icontinued to see the effect of the poison on the palate of the mouth of Allah's Messenger ﷺ.” It seems that the effect of the poison remained visible, in that some black marks or the like could be seen on palate of the mouth of Allah's Messenger ﷺ. This woman was brought to the Prophet ﷺ. The version of the hadeeth recorded in Saheeh Muslim reads: “(When the effects of this poison were felt by him) she was brought to the Prophet ﷺ and he asked her about that, whereupon she said: “I had determined to kill you.” Thereupon he ﷺ said: ‘Allah will never give you the power to do it.’ (It is possible that this was ‘Alee’s statement).”
The Companions (may Allah be pleased with him) asked the Messenger of Allah ﷺ permission to kill her, but he ﷺ refused to have her killed on the spot. This is why he ﷺ forbade them from killing her. However, it was authentically reported that she was killed as narrated in Sunan Aboo Daawood. The Prophet ﷺ killed her, or gave her to the guardians of the blood (i.e., ‘Asabah, or blood male relatives from the father's side) of Bishr ibn Al-Baraa’ ibn Ma’roor, who had eaten from it and died; his guardians had the woman killed in Qisaas (i.e., retribution). To reconcile between the two versions of the hadeeth, it could be said that the Prophet ﷺ did not kill her upon knowing of the poison she put in the sheep and refused the companions’ request to kill her, but when Bishr ibn Al-Baraa’ died of this poison, he ﷺ handed her over to his guardians, and they killed her by virtue of Qisaas (i.e., retribution). It is authentically reported that he ﷺ did not kill her immediately and it is also authentically reported that he ﷺ killed her afterward.
The hadeeth highlights the divine protection bestowed upon the Prophet ﷺ; Allah, Exalted is He, Says (what means): {And Allah will protect you from the people.} [Quran 5:67].
It also underlines a miracle with which the Messenger of Allah ﷺ was aided, as Allah, Exalted is He, delivered him from the poison that killed others.
It is deduced from the hadeeth that it is allowable to accept gifts from non-Muslims.
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2618
‘Abd Al-Rahmaan ibn Abee Bakr (may Allah be pleased with them) narrated:
We were one-hundred and thirty persons accompanying the Prophet ﷺ who asked us whether anyone of us had food. There was a man who had about a Saa‘ of wheat which was mixed with water then. A tall pagan with long matted unkempt hair came driving sheep. The Prophet ﷺ asked him, "Will you sell us (a sheep) or give it as a present?" He said, "I will sell you (a sheep)." The Prophet ﷺbought a sheep and it was slaughtered. He ﷺ ordered that its liver and other abdominal organs be roasted. By Allah, the Prophet ﷺ gave every person of the one-hundred-and-thirty a piece of that; he gave all those of them who were present; and kept the shares of those who were absent. He ﷺthen put its meat in two huge basins and all of them ate to their fill, and even then, more food was left in the two basins which were carried on the camel (or said something like it).
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Commentary :
Allah, Exalted is He, supported His Prophet ﷺ with miracles, and imparted His blessings through him. An example of such a blessing was increasing small quantities of food to suffice large groups of people, by the blessing of the Prophet ﷺ.
In this hadeeth, ‘Abd Al-Rahmaan ibn Abee Bakr (may Allah be pleased with them) narrated that there were one-hundred and thirty people accompanying the Prophet ﷺ,who asked them whether anyone of them had food. There was a man who had about a Saa‘ of wheat which was mixed with water. A tall pagan with long matted unkempt hair pagan came driving sheep. The Prophet ﷺ asked him, "Will you sell us (a sheep) or give it as a present?" He said, "I will sell you (a sheep)." The Prophet ﷺ bought a sheep and it was slaughtered and cooked. He ﷺ ordered that its liver and other abdominal organs be roasted. ‘Abd Al-Rahmaan (may Allah be pleased with him) swore by Allah, Exalted is He, that the Prophet ﷺ gave every person of the one-hundred-and-thirty a piece of that liver; he gave all those of them who were present; and kept the shares of those who were absent! He ﷺordered the meat to be put in two huge wooden basins and all of them ate to their fill, and even then, more food was left in the two basins which were carried on the camel, and this was a miracle performed by the Prophet ﷺ.
It is deduced from the hadeeth that it is allowable to buy from non-Muslims and accept their gifts.
It is also inferred therefrom that Muslims are urged to share their food whenever necessary.
It is also deduced that a person may swear to confirm his statement, even if he is truthful.
It is also inferred therefrom that it is allowable to buy things from an unknown person until one comes to know of that which entails caution or makes it incumbent to refrain from engaging in business transactions with him, such as usurpation, theft, or their like.
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2620
Asmaa’ bint Aboo Bakr (may Allah be pleased with her) narrated:
My mother came to me during the lifetime of Allah's Messengerﷺ and she was a pagan. I said to Allah's Messenger (seeking his verdict), "My mother has come to me and she desires to receive a reward from me, shall I keep good relations with her?" The Prophet ﷺ said, “Yes, keep good relation with her.”
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Commentary : Upholding ties of kinship and dutifulness towards parents are among the good manners preached by Islam and instilled in the hearts of Muslims. The enjoined dutifulness and upholding of kinship ties are not exclusive to Muslims, and are also required for non-Muslim relations, especially close relatives such as the parents, siblings, etc.
In this hadeeth, Asmaa’ bint Abee Bakr (may Allah be pleased with her) stated that her mother, Qutaylah bint Al-‘Uzzaa, who was a pagan,came to her during the lifetime of Allah's Messenger ﷺ. Another version of the hadeeth recorded in Saheeh Al-Bukhaaree and Saheeh Muslim reads: “My mother who was a polytheist came to me when he (the Prophet) ﷺ entered into treaty with Quraysh,” meaning in the period between Al-Hudaybiyah Peace Treaty and the conquest of Makkah. Asmaa’ (may Allah be pleased with her) was then married to Al-Zubayr ibn Al-‘Awwaam (may Allah be pleased with him). She (may Allah be pleased with her) sent to Allah's Messenger (seeking his verdict) and told him that her mother wanted to maintain good relations with her and win her heart, since she offered her gifts and aspired to receive a reward or something else from her, but that her mother was not inclined to Islam. She (may Allah be pleased with her) asked the Prophet ﷺ as to whether she should keep good relations with her, despite the fact that she held onto disbelief. The Prophet ﷺ said, “Yes, keep good relations with her,” meaning uphold ties of kinship with her despite her disbelief.
It is deduced from the hadeeth that it is allowable for a Muslim person to uphold ties of kinship with his non-Muslim relatives.
The hadeeth underlines the merits of Asmaa’ bint Aboo Bakr (may Allah be pleased with them), who keenly sought the Prophet’sﷺ verdict beforehand, and mindfully asked about the relevant religious ruling before acting..

2622
Narrated Ibn ‘Abbaas (may Allah be pleased with him):
The Prophet ﷺ said, "The bad example is not for us. He who takes back his present is like a dog that swallows back its vomit."
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Commentary :
Taking back gifts is a reprehensible act and awful behavior that contradicts chivalry, and does not conform with a good moral character or sound human nature. Therefore, the Prophet ﷺ warned against it and likened such a deed to the ugliest and most heinous act to alienate Muslims from it.
In this hadeeth, the Prophet ﷺ stated that it is unbecoming of Muslims to approve of or do such an act; he ﷺ said, "The bad example is not for us. He who takes back his present is like a dog that swallows back its vomit.” In this hadeeth, he ﷺ likened the gift-giver who takes back his gift to a dog that swallows its vomit. The statement underlines that the believers should not do such a reprehensible act, in which we resemble animals. This simile is rarely used in the Laws of Islam texts, which indicates the gravity and heinousness of such act. The Prophet ﷺ likened it to vomit rather than any other impurity to reflect how disgusting and repugnant that is; it is quite revolting for a person to swallow his vomit, and one should detest and find it equally revolting to take back his gifts.
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2624
‘Abdullah ibn ‘Ubaydullaah ibn Abee Maleekah narrated that the tribe of Suhayb, the freed slave of Ibn Jud‘aan, laid claim to two houses and a room that they claimed that the Prophet ﷺ had given to Suhayb. Marwaan said: "Who will testify as witness on your behalf?" They said: "Ibn ‘Umar (may Allah be pleased with him).” So, they called him, and he corroborated their claim that the Prophet ﷺ gave Suhayb two houses and a room. Marwaan based his judgment on Ibn ‘Umar's testimony.".

Commentary :
The settlement of people’s disputes is a great role and Islam has strictly regulated the judiciary process and sternly warns against the gravity of passing judgments and rulings without knowledge or acting on one’s sinful desires. Hence, a ruler is enjoined to be substantive (and firm) when settling disputes and adjudicating allegations.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Abdullah ibn ‘Ubaydullaah ibn Abee Maleekah narrated regarding the tribe of Suhayb ibn Sinaan Al-Roomee (may Allah be pleased with him), the freed slave of ‘Abdullah ibn Jud‘aan who had bought and freed him. The tribe of Suhayb (may Allah be pleased with him) laid claim to two houses and a room that they claimed that the Prophet ﷺ had given to Suhayb (may Allah be pleased with him). A house referred to a roofed building and it translates into Bayt in Arabic because it the place where one spends the night (as denoted by the Arabic term); a room is one section of a house. The tribe of Suhayb referred to his children and descendants: Hamzah, Sa‘d, Saalih, Sayfee, ‘Abbaad, ‘Uthmaan, Habeeb, and Muhammad. They claimed these two houses and room and argued that the Prophet ﷺ had given them to their father (may Allah be pleased with him), and that they had inherited them from him. Marwaan ibn Al-Hakam, the governor of Al-Madeenah appointed by Mu‘aawiyah (may Allah be pleased with him), requested that they should provide substantial proofs to support their claim. He said, "Who will testify as witness on your behalf?" It is possible that two of them referred the dispute to the governor and the rest of them gave their consent to it. Marwaan addressed the two claimants, as suggested by the wording of the Arabic text, and they said: "Ibn ‘Umar (may Allah be pleased with him).” Marwaan called for Ibn ‘Umar (may Allah be pleased with him) to testify, and he corroborated their claim that the Prophet ﷺ had given Suhayb (may Allah be pleased with him) the two houses and a room. The wording of the Arabic text indicates that Ibn ‘Umar (may Allah be pleased with him) took an oath affirming their claim. Thereupon, Marwaan based his judgment on Ibn ‘Umar's testimony, and gave them the two houses and room. It was also said that he passed his judgment and verdict based on Ibn ‘Umar’s testimony and their oath.
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2625
Jaabir (may Allah be pleased with him) narrated:
The Prophet ﷺgave a verdict that a lifelong gift belongs to the one to whom it was given.
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Commentary :
Islam urged interdependence, solidarity, and cooperation between people. The enjoined interdependence and solidarity take many forms, such as Zakaah, charity, and gifts, one of which is lifelong gifts.
In this hadeeth, Jaabir (may Allah be pleased with him) narrated that the Prophet ﷺ gave a verdict that a lifelong gift belongs to the one to whom it was given. An example of a lifelong gift is when someone says to another, “My house is now yours as long as I should live,” or “You may reside in my house until I die.” This gift is binding as per the laws of Islam and it is impermissible for the gift-giver to take it back and annul the gift. This is the case when the gift-giver offers the recipient the gift without stipulating any conditions that it should be returned to him after a specified period of time. For example, a person might say, ‘I gift you my house as long as you should live,” or “throughout your life,” or any similar wording indicating the same meaning. Such wordings are indicative of lifelong gifts. The gifted property becomes the property of the beneficiary or receiver and his or her heirs afterward, according to the verdict of the Prophet ﷺ. In the same vein, the Prophet ﷺ said: “If anyone gives a life-tenancy it goes to the one to whom it is given, both during his lifetime and after his death, and to his descendants (heirs).” [Muslim].
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It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said, "The ‘Umraee (i.e., lifelong gift) is permissible." ‘Ataa’ said, "Jaabir (may Allah be pleased with him) narrated the same to me on the authority of the Prophet ﷺ.”
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Commentary :
Islam has urged interdependence, solidarity, and cooperation between people. The enjoined interdependence and solidarity take many forms, such as Zakaah, charity, and gifts, one of which is lifelong gifts.
This hadeeth highlights the permissibility of lifelong gifts.  An example of such gifts is when someone says to another, “My house is now yours as long as I should live,” or “You may reside in my house until I die.” This gift is binding as per the laws of Islam, and it is impermissible for the gift-giver to take it back and annul the gift. This is the case when the gift-giver offers the recipient the gift without stipulating any conditions that it should be returned to him after a specified period of time. For example, a person might say, ‘I gift you my house as long as you should live,” or “throughout your life,” or any similar wording indicating the same meaning. Such wordings are indicative of lifelong gifts. The gifted property becomes the property of the beneficiary or receipt and his or her heirs afterward, according to the verdict of the Prophet ﷺ. In the same vein, the Prophet ﷺ said: “If anyone gives a life-tenancy it goes to the one to whom it is given, both during his lifetime and after his death, and to his descendants (heirs).” [Muslim].

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2628
Ayman narrated:
I went to ‘Aa’ishah (may Allah be pleased with her) and she was wearing a coarse dress costing five Dirhams. ‘Aa’ishah (may Allah be pleased with her) said, "Look up and see my slave-girl who refuses to wear it in the house though during the lifetime of Allah's MessengerﷺI had a similar dress which no woman desiring to appear elegant (before her husband) failed to borrow from me."
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Commentary : The Companions (may Allah be pleased with him) devoted their good deeds exclusively to Allah, Exalted is He, aspiring to His rewards only rather than worldly gains. Thus, Allah, Exalted is He, caused them to be the means to perfect the divine light of guidance bestowed upon humanity through the Prophet ﷺ, and rewarded them by conferring upon them abundant wealth and blessings.
In this hadeeth, Ayman Al-Habashee Al-Makhzoomee narrated that he went to ‘Aa’ishah (may Allah be pleased with her) while she was wearing a coarse dress costing five Dirhams. The Arabic word used in the hadeeth is Qitr, which referred to a reddish coarse cotton dress from Yemen. It was also said that Qitr meant a dress made of a coarse fabric or cotton in particular. Another saying was that the name Qitr was derived from a village in Bahrain called Qatar. The point is that such a dress was coarse, and its price was about five Dirhams (of silver). ‘Aa’ishah (may Allah be pleased with her) disapprovingly said, “Look up and see my slave-girl who refuses to wear it in the house,” meaning that she looked down on such an inexpensive dress in the house. She (may Allah be pleased with her) then described the changed conditions in comparison to her past life conditions during the lifetime of the Prophet ﷺ. She added that during the lifetime of Allah's Messenger ﷺ she had a similar dress that the women of Al-Madeenah admired so much that no woman desiring to appear elegant (before her husband in their wedding) failed to borrow from her, since people were less fortunate and had smaller properties, and therefore perceived such inexpensive dress as elegant and expensive at that time.
This underlines the changed life conditions and the riches acquired by Muslims after the conquests. Women used to borrow such a coarse dress to beautify themselves for their husbands in weddings, but ‘Aa’ishah’s slave-girl refused to wear such a dress in the house!
It is deduced from the hadeeth that it is allowable to lend and borrow clothes, and the same goes for other precious jewelry and jewels for a bride and others.
It is also inferred therefrom that a woman may wear elegant dresses inside her home and what some servants may wear.
It also highlights the humbleness of ‘Aa’ishah (may Allah be pleased with her) and the fact that she renounced worldly pleasures at times when she (may Allah be pleased with her) was given wealth.
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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..

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

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

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

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

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

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

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

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

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

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