Mu'jam al-Saghir

169. Commentary:

➊ All four of the above-mentioned hadiths indicate the subject of the chapter, that is, the Prophet sallallahu alayhi wa sallam, due to necessity, touched Aisha radi Allahu anha during prayer and continued praying, as if his ablution (wudu) was not invalidated. In the fourth hadith, it is mentioned that Aisha radi Allahu anha touched the Prophet sallallahu alayhi wa sallam and there was no effect on the prayer.

➋ The reason for establishing this chapter is that some jurists, for example: Imam Shafi'i rahimahullah, hold the opinion that touching a woman invalidates ablution (wudu). However, in the corpus of hadith, there is not a single hadith in which it is explicitly or implicitly mentioned that touching a woman invalidates ablution; rather, there are many hadiths to the contrary. However, the words of a verse of the Noble Qur'an: ﴿aw lamastum an-nisaa﴾ [المآئدۃ 6 : 5] are used as evidence, but this inference is far-fetched both rationally and textually. Here, these words have come to mean sexual intercourse (jima‘), not mere touching. Moreover, to take this meaning would require far-fetched interpretations of all these hadiths or abandoning them altogether. Neither option is good.

➌ It is clear from the chapter of Imam Nasa'i rahimahullah and the hadiths that touching a woman does not invalidate ablution (wudu), whether it is with desire (as will be clarified in the next chapter) or without desire, as is evident from the hadiths of this chapter.

➍ From these narrations, it is understood that there is no harm if someone, even one's wife, is lying in front of the person praying. However, passing in front of the one praying is a different matter; it affects the concentration (khushu‘) of the one praying, and the one who passes in front commits a grave sin.

➎ Planting the feet firmly (keeping them upright) in prostration (sujud) is recommended (mustahabb).

➏ Supplicating (making du‘a) in prostration is a recommended act because it is a state in which supplications are accepted.

➐ One should continually seek refuge from the anger and punishment of Allah Ta‘ala.

➑ While declaring the greatness and majesty of Allah Ta‘ala, one should continue to acknowledge the inability of the creation to praise Him as He truly deserves.

1101. Commentary: In the state of prostration (sujud), the feet are naturally positioned upright. This natural disposition should be maintained, meaning that the feet should not be laid to one side; rather, the feet should remain upright and the heels should be joined together, with no gap in between. The toes should be bent towards the qiblah as much as possible. Those toes that cannot be bent should be placed on the ground. If the little toes cannot touch the ground, there is no harm in that.

1131. Commentary: Praising oneself is considered blameworthy among us because of the fear of exaggeration and arrogance. In the case of Allah Ta’ala, every form of “exaggeration” is in fact reality, and Allah Ta’ala is the possessor of all greatness and majesty. Pride befits Him; therefore, He praises Himself.

Explanation:
1:
O Allah! I seek refuge in Your pleasure from Your displeasure,
and I seek refuge in Your pardon from Your punishment,
I am unable to enumerate Your praise,
I cannot encompass or count Your praise,
You are exactly as You have praised Yourself.

Benefits and Issues:

➊ The night prayer (tahajjud) is a highly virtuous act because in it, one can express humility and submissiveness before Allah to a greater extent.

➋ Prostration (sujud) is an important pillar of prayer; therefore, in voluntary prayers (nafl), one should supplicate abundantly while in the state of prostration.

➌ It is correct to mention the attributes of Allah and seek refuge, because this is included in seeking refuge with Allah.

➍ The meaning of “from You, I seek refuge in You” is that no one can save me from Your wrath and anger. Only if You show mercy and forgive, can I be saved from Your punishment.

➎ A person is incapable of praising Allah as He truly deserves. Admitting this is itself an acknowledgment of His greatness.

Urdu footnote:
When Aisha radi Allahu anha suddenly woke up and did not find you (the Prophet sallallahu alayhi wa sallam) on the bed, she became worried. It is being stated as if Aisha radi Allahu anha suddenly woke up and, not finding you on the bed, became anxious. "He was saying"—it is as if, after Aisha radi Allahu anha touched him, he (the Prophet sallallahu alayhi wa sallam) began to recite aloud so that it would become clear that he was engaged in prayer. The meaning of seeking refuge in the pleasure of Allah Most High is: O Allah! Be pleased with me; do not remain displeased, and so on.