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العربية

| 2 Hadiths

Hadith
930
It was narrated that Jabir ibn ‘Abdillah said: A man came whilst the Prophet (blessings and peace of Allah be upon him) was addressing the people on a Friday. He said: “Have you prayed, O So-and-so?” He said: No. He said: “Get up and pray two rak‘ahs.”.

Commentary : The prayer to “greet the mosque” (tahiyyat al-masjid) is one of the Sunnah prayers that the Prophet (blessings and peace of Allah be upon him) enjoined and encouraged the Muslims to do, even during the khutbah on Friday when the imam is on the minbar.
We see that in this hadith, in which Jabir ibn ‘Abdillah (may Allah be pleased with him) narrates that the Prophet (blessings and peace of Allah be upon him) was delivering the khutbah one Friday, when a man entered the mosque during his khutbah, then sat down without praying. The Prophet (blessings and peace of Allah be upon him) said to him: “Have you prayed, O So-and-so?” This man’s name was Sulayk, as is mentioned another report. The man answered that he had not prayed, so the Prophet (blessings and peace of Allah be upon him) instructed him to get up and pray two rak‘ahs to “greet the mosque.” In al-Sahihayn it is narrated from Abu Qatadah al-Ansari (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “When one of you comes to the mosque, let him not sit down before he prays two rak‘ahs.”
The Sunnah is  to make these two rak‘ahs brief, as it says in Sahih Muslim: “Pray two rak‘ahs, and make them brief.” He told him to make them brief, so that he could finish them quickly and listen to the khutbah. This is indicative of the importance of these two rak‘ahs.
This hadith indicates that the imam may speak to a member of the congregation and instruct him to pray during the khutbah, and to point out any mistake the worshipper may make..

934
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “If you say to your companion on Friday, ‘Listen!’ when the imam is delivering the khutbah, you have engaged in idle speech.”.

Commentary : There is etiquette to be followed with regard to Jumu‘ah prayer, to which the Muslim should pay attention on this day. One aspect of this etiquette is to be quiet and listen attentively to the khatib during his khutbah. The Prophet (blessings and peace of Allah be upon him) drew attention to that in this hadith, as he said: If you say to your companion on Friday, ‘Listen!’ – advising someone else and urging him to listen to the khutbah when the imam is delivering the khutbah – then you have engaged in idle speech. The word translated here as idle speech refers to invalid and improper speech. What is meant is: you have done something invalid that is not right. This is a prohibition on all kinds of speech during the khutbah, even if it appears to be advising someone else and even if few words are used.
This word – “Listen!” – is mentioned even though it is not regarded as lengthy speech, and it comes under the heading of enjoining what is right. Therefore if the Prophet (blessings and peace of Allah be upon him) disallowed it, then it is appropriate that anything else that may be regarded as lengthy talk, and in which there is no enjoining of what is right, is also not allowed. It was said that this prohibition on telling the other person not to talk applies only if the idle talk that is happening is temporary and will stop, either by itself or if the imam says something to the one who is speaking. But if there are some people who are chatting and are distracted by their talk, and it is not possible to listen to the khutbah except by silencing them, then you may gesture to the one who is speaking or engaging in idle talk with a gesture from which he will understand that he should be quiet. If the gesture is not effective, then you may say brief words, because the reason for which it is forbidden to say, “Listen!” is so that people will be able to hear the khutbah.
This hadith contains a warning against not listening attentively to the khutbah and being distracted by other things. This highlights the importance of keeping quiet during the Friday khutbah and listening to the imam..

935
It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) mentioned Friday and said: “On Friday there is an hourin which there is no Muslim who happens to be standing in prayer at that time, asking Allah (may He be exalted) for something, but He will grant it to him.” And he gestured with his hand to indicate how short this hour is..

Commentary : Allah (may He be glorified and exalted) has favoured Friday over all other days, because of the momentous events that took placeon that day, and because of what this day contains of great virtues.
In this hadith, the Prophet (blessings and peace of Allah be upon him) speaks of one of the virtues of Friday, which is that on that day, there is anhour during which Allah (may He be glorified and exalted) has ordained that any supplication offered will be answered. This applies to the one who tries and aims to offer supplication at this time, and succeeds in that, seeking to repent and ask for forgiveness, asking his Lord (may He be glorified) for the blessings of this world and the hereafter, whilst doing acts of worship, seeking thereby to draw close to Allah (may He be glorified and exalted), offering supplication or waiting for the prayer – for the one who is waiting for the prayer is in a state of prayer, and this is what is meant by “standing in prayer” in the hadith. It was also said that it may be that what is meant by prayer here is supplication, and that what is meant by standing is persevering and striving, not standing in a literal sense.
Whoever does that, Allah (may He be glorified and exalted) will answer him and give him what he has asked for, or something better than that, or He may ward off harm from him, or He may delay it for him until the Day of Resurrection. And the Prophet (blessings and peace of Allah be upon him) gestured with his hand to indicate how short that time is, for it is very brief.
There was a difference of scholarly opinion as to when this hour is, and there are many views, the strongest of which are two:
1.. That it lasts from when the imam sits on the minbar until the end of Jumu‘ah prayer.
2.. That it is after ‘Asr..

936
It was narrated that Jabir ibn ‘Abdillah said: Whilst we were praying with the Prophet (blessings and peace of Allah be upon him), a camel caravan carrying food arrived, so the people left and went to the caravan, until there was no one left with the Prophet (blessings and peace of Allah be upon him) except twelve men. Then this verse was revealed: {But when they saw a transaction or a diversion, [O Muhammad], they rushed to it and left you standing} [al-Jumu‘ah 62:11]..

Commentary : Allah (may He be glorified and exalted) was pleased with the companions of the His Messenger (blessings and peace of Allah be upon him), and He praised them in His Book, yet despite that, Allah (may He be glorified and exalted) rebuked them for the shortcomings of some of them and their being distracted by worldly matters from matters of worship in some instances.
In this hadith, Jabir ibn ‘Abdillah (may Allah be pleased with him) narrates that whilst they were praying with the Prophet (blessings and peace of Allah be upon him) – and in a report narrated by Muslim it says that the Prophet (blessings and peace of Allah be upon him) was standing and delivering the Friday khutbah – a camel caravan arrived. This refers to camels which were used to carry goods, and that caravan was bringing food, grains and other things. So the people left the khutbah and went to the caravan, until only twelve men remained with the Prophet (blessings and peace of Allah be upon him). Perhaps this incident occurred at the beginning of Islam, when people had only recently left Jahiliyyah behind, before Islam had become firmly entrenched in their hearts. Then this verse was revealed: {But when they saw a transaction or a diversion, [O Muhammad], they rushed to it and left you standing} [al-Jumu‘ah 62:11]. In other words, they went to it and left you standing in Jumu‘ah prayer, with only a few men still around you. They included Abu Bakr and ‘Umar (may Allah be pleased with them), and some of the earliest Muslims, such as ‘Uthman, ‘Ali, Talhah, al-Zubayr, Sa‘d ibn Abi Waqqas, ‘Abd al-Rahman ibn ‘Awf, Abu ‘Ubaydah ibn al-Jarrah and Bilal. This was a rebuke from Allah (may He be glorified and exalted) to the companions of the Prophet (blessings and peace of Allah be upon him) for forsaking worship and abandoning it for the sake of some worldly matter.
Then Allah (may He be glorified) urged them to focus on the trade of the hereafter, and to be certain that there is no provider in the true sense of the word except Him (may He be glorified). Therefore He said: {Say, “What is with Allah is better than diversion and than a transaction, and Allah is the best of providers”} [al-Jumu‘ah 62:11]. In other words, the reward for prayer and standing fast with the Prophet (blessings and peace of Allah be upon him) is better than any diversion or transaction. They responded to the command of Allah (may He be exalted) and they (may Allah be pleased with him) bought and sold, and engaged in trade, but when it was time to carry out one of their duties to Allah, no trade or sale could divert them; in other words, no worldly matter, adornment, pleasure or profit from trade could distract them from remembering Allah or from fulfilling their duty towards Him (may He be glorified and exalted). Thus they gave precedence to obeying their Lord and doing what He wants and loves over what they wanted and loved. Therefore Allah (may He be exalted) describes them as {men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah} [al-Nur 24:37]..

937
It was narrated from ‘Abdullah ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) used to pray two rak‘ahs before Zuhr and two afterwards; two rak‘ahs after Maghrib in his house; and two rak‘ahs after ‘Isha’. And after Jumu‘ah, he did not offer any prayer until he left, then he would pray two rak‘ahs (at home)..

Commentary : The Sahabah (may Allah be pleased with them) were very keen to follow the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him) and teach it to those who came after them.
In this hadith, ‘Abdullah ibn ‘Umar mentions some of the regular Sunnah prayers at the Prophet (blessings and peace of Allah be upon him) always did. They are:
o two rak‘ahs before Zuhr and two afterwards. In Sahih al-Bukhariit is narrated from ‘A’ishah that the Prophet (blessings and peace of Allah be upon him) never omitted four rak‘ahs before Zuhr. Thus the total number of regular Sunnah prayers connected to Zuhr is six rak‘ahs.
o two rak‘ahs after Maghrib, which he used to pray at home, not in the mosque.
o and two rak‘ahs after ‘Isha’. According to a report in al-Sahihayn, he used to offer these prayers at home too.
Then ‘Abdullah ibn ‘Umar (may Allah be pleased with him) stated that the Prophet (blessings and peace of Allah be upon him) did not offer any prayers in the mosque after Jumu‘ah; rather he would pray two rak‘ahs after he went home. What Ibn ‘Umar (may Allah be pleased with him) meant by the words “until he left” is that there was an interval between Jumu‘ah and the supererogatory (Sunnah) prayers, so that it would not be thought that Jumu‘ah consisted of four rak‘ahs. In Muslim it is narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “When one of you has prayed Jumu‘ah, then let him pray four [rak‘ahs] after that.”
This hadith highlights the keenness of the Prophet (blessings and peace of Allah be upon him) to offer supererogatory [Sunnah] prayers at home..

938
It was narrated that Sahl ibn Sa‘d said: Among us there was a woman who would plant beets in the streams in a field of hers, then on Friday she would pull up the roots of those beets and put them in a pot, then she would add a handful of ground barley and cook it, and the roots of the beets would be like meat. We would leave Jumu‘ah prayer and greet her with salaam, and she would bring this food to us, and we would eat it. We used to look forward to Friday because of this food of hers..

Commentary : This hadith highlights how content the companions of the Messenger of Allah (blessings and peace of Allah be upon him) were, despite the hard life they lived. Sahl ibn Sa‘d (may Allah be pleased with him) narrates that a woman – according to another report in Sahih al-Bukhari, she was an old woman – used to strive hard to prepare food for the Prophet (blessings and peace of Allah be upon him) and his companions (may Allah be pleased with them) every Friday. This was a habit of hers. She would plant beets in the streams of her field, and on Friday she would pull up the roots of the beet plants, place them in a pot and add some ground barley, then she would mix them and cook them. The roots of the beet plants were like meat, meaning that through cooking that they produced some broth. What is meant is that these beets were eaten by them instead of meat. They used to pass by her after Jumu‘ah, and she would offer them these beets and they would eat that food. Sahl ibn Sa‘d (may Allah be pleased with him) said that they used to look forward to Friday because of this food of hers, because the Sahabah – especially the Muhajirin (may Allah be pleased with them) – did not become rich until after Allah granted conquests to them. After the conquests, wealth became abundant, but before that most of the Sahabah were poor.
This hadith highlights how content the Sahabah (may Allah be pleased with them) were with their lot, and they were happy with the little they had.
It also indicates that the Muslim should not look down on any favour, no matter how small..

942
‘Abdullah ibn ʿUmar (may Allah be pleased with them) narrated: “I went into battle alongside the Messenger of Allah ﷺin a place close to Najd. We faced the enemy and lined up in rows [in preparation] for them. Then, the Messenger of Allah ﷺstood to lead us in prayer, thus, one group stood with him to pray while the other group faced the enemy. The Messenger of Allah ﷺbowed with those who were with him and offered two prostrations. Then, they left and took the place of the group that had not prayed. They joined the prayer with the Messenger of Allah ﷺ and he bowed with them once and offered two prostrations. Then, he ﷺconcluded the prayer with the tasleem. Thereafter, every one of them stood [in prayer independently], bowed once, and offered two prostrations..

Commentary : The Prayer of Peril (Fear) was legislated so that the Muslims could fulfil the obligation of prayer without exposing themselves to the danger of being killed while fighting the enemies of Allah. It is intended to lighten the burdens of the Muslims who are engaged in the fight, so their enemy does not take them out during their prayer.

This hadeeth transmitted by ‘Abdullah ibn ʿUmar (may Allah be pleased with them) explains one of the forms of the Prayer of Fear. He reports that he went into battle and war alongside the Messenger of Allah ﷺin Najd, which refers to the expanse of Arab lands between Hijaaz and Iraq. Najd today nests in the heart of the Arabian Peninsula, the middle of which is the city of Riyadh, the capital of the Saudi Arabian Kingdom. It consists of many provinces, including al-Qaseem, Sadeer, al-Aflaajj, al-Yamaamah, al-Wushum, and others.

He said: “We faced the enemy” – which means, they turned toward the enemy and paralleled them, and they established rows facing their direction. After that, the Messenger of Allah ﷺstood in prayer as the time for prayer had commenced, and the battle and fighting had not yet started. A group joined the Prophet ﷺ and prayed with him while the other group stood facing the enemy, guarding those who are [performing the] prayer. As the Messenger of Allah ﷺfinished the first unit of the prayer with the first group, they went to the place of the other group that had not yet prayed. Then, the group that was guarding came forth and joined the Messenger of Allah ﷺ in the prayer, so he led them in one unit of prayer. Then, he concluded the prayer with the tasleem. Thereafter, every one of them continued the prayer individually and prayed one more unit. This means that every group prayed one unit with the Prophet ﷺ, then they stood after the Prophet ﷺ performed the tasleem to begin the other unit.

Many forms of the Prayer of Peril (Fear) have been relayed, and this is one of the reports that describes how the Prophet ﷺ prayed it. He had prayed it differently on different days, doing what was most cautious for prayer and clearest for defence. Thus, it (the prayer) was offered in many ways, but they are congruent in form.

The hadeeth shows the keenness of the Prophet ﷺ to perform the obligatory prayer within its time under any circumstance, even in times of war. It indicates the importance of congregational prayer, because if it was legislated during times of fear, then one must firstly be attentive to it in [times of] peace and contentment.

From the other benefits that we can conclude from this hadeeth is that Muslims should be cautious of the enemy during the time of battle in every way possible.

Furthermore, it shows that the religion commands the worship that protects the person before Allah in the Hereafter, and it commands betaking to that which protects the believer in this world.

It demonstrates how Islam made the fulfilment of prayer easy on those who are accountable in Islam [i.e., they are obligated to offer the five prayers]. .

943
“Whenever [the believers] are engaged in indiscriminate combat with the disbelievers, it is permissible for them to pray standing.” Ibn ʿUmar (may Allah be pleased with them) added on the authority of the Prophet ﷺ: “If the enemy’s numbers are greater than that [of the believers], then they may pray while standing or riding [on their mounts.]” .

Commentary : The Prayer of Peril (Fear) was legislated so that the Muslims could fulfil the obligation of prayer without exposing themselves to the danger of being killed while fighting the enemies of Allah. It is intended to lighten the burdens of the Muslims who are engaged in the fight, so their enemy does not attack or take them out during their prayer.

This hadeeth transmitted by ‘Abdullah ibn ʿUmar (may Allah be pleased with them) explains one of the forms of the Prayer of Peril (Fear) upon the encounter of the two armies. This is an abridged portion of another hadeeth dealing with the description of the Prayer of Peril (Fear).

The intended [conveyance in meaning] of his statement, “Whenever they are engaged in indiscriminate combat with the disbelievers,” is that whenever the Muslims engage in direct combat with the disbelievers, then it is possible for them to pray standing while satisfying the gestures for bowing and prostration; thus, they do not bow or prostrate. The [gesture for] prostration [should be] lower than bowing - so that it may be distinguished.

If the enemy’s [presence] increases to [the point of] intensified peril (fear) - [i.e.] to which it is impossible for the Muslims to pray standing in place, nor form a row – then they should pray standing on their feet, or while riding upon their mounts. This is because the injunction of dismounting from the top of their beasts becomes waived due to the peril [at hand]. They may pray facing the Qiblahor any other point of direction, according to [the best of] their ability.


This prayer is known as the Prayer of Sword Duelling, which is a name that was given because it is performed while attacking with swords and other weapons of war while continuing without any interruption.

[What is] meant [here] is that whenever the peril (fear) is immense and the two armies are in close proximity via combat, and the Muslims are not safe from the enemy’s attack if they were to turn their backs to them, or [if the Muslims] become fragmented, then it is not permissible for them to delay the prayer beyond its time. But rather, they should pray it while riding or walking - [in] any way they are able to; otherwise, they should delay the prayer to a time [when] the danger dissipates and after the battle has subsided. [This is] because in Saheeh Muslim, [it is narrated] on the authority of ‘Abdullah ibn Masʿood(may Allah be pleased with him) [that] he said: “The polytheists prevented the Messenger of Allah ﷺ from performing the ‘Asr prayer until the sun became reddish - or yellowish. The Messenger of Allah ﷺ commented on that by saying, “They diverted us from performing the middle prayer (ʿAsr), may Allah fill their innards and graves with fire.”

From the other benefits that we can conclude from this hadeeth is that Muslims should be cautious of the enemy during the time of battle in every way possible. Furthermore, it shows how Islam made the fulfilment of the obligatory prayer easy on those who are accountable in Islam [i.e., they are obligated to offer the five prayers]..

944
It is narrated on the authority of Ibn ʿAbbaas(may Allah be pleased with them) that the Prophet ﷺ led [the Prayer of Peril (Fear)], and the people stood [behind] him [in prayer]. Then, he ﷺsaid the opening glorification (“Allahu Akbar”), and they said it after him. [Next], he ﷺbowed and a group of people from amongst the congregation bowed with him ﷺ.Then, he ﷺ prostrated and [that] group prostrated with him ﷺ.[After this], he rose for the second rakʿah, then those who prostrated stood and guarded their fellow soldiers from any attack. Then, the other group joined the prayer and bowed and prostrated with him ﷺ. By this, all of them were in prayer, but they guarded each other in rotation..

Commentary : The five daily prayers are obligatory upon every accountable Muslim, and it is the pillar (backbone) of the religion; thus, it is not possible [for] any Muslim to leave off performing them under any circumstances, be the person is settled as a resident or traveling, and whether during times of peace or war. The significance of the five prayers is evident in Islam that mandates its performance – even in war but with ease. Many narrations have been relayed on how the Prayer of Peril (Fear) is performed, which is the prayer that is performed in the presence of the enemy.

This hadeeth explains one way of how to perform the Prayer of Peril (Fear) and describes how the Prophet ﷺperformed it. ‘Abdullah ibn ʿAbbaas(may Allah be pleased with them) reports that the Prophet ﷺ stood up and prepared for the Prayer of Peril (Fear) at one of the battles, and that all of the combatants stood up [also to perform] the prayer with him ﷺ. This is an indication that he did not divide the army at the time of the prayer.Then, the Prophet said the opening glorification (takbeer) [thereafter]. All who were present with the Prophet ﷺ said the opening glorification [as well]. When the Prophet made the first bow, a group of them bowed with him ﷺ, and they followed his lead when he ﷺ prostrated. All the while, the rest remained standing [and] did not bow nor prostrate - [but rather] guarded whoever bowed and prostrated with the Messenger ﷺ. As such, those who were gathered remained standing in the prayer without bowing or prostrating until the first group completed the performance of the first unit with the Imaam of the prayer. The Prophet ﷺthen rose for the second rakʿah (unit), and [thereafter], those who completed the first unit of prayer with the Prophet ﷺ paused [their prayer] and fell behind to the place of the second row, while the group who did not bow or prostrate with him ﷺ in the first rakʿahcame [forward]. [Afterwards], they bowed and prostrated with him ﷺin the second unit of prayer while those who prayed with the Prophet ﷺin the first rakʿah did not bow nor prostrate [in the second unit of prayer]. Therefore, each group completed one unit of the prayer with the Imaam، while the Imaamhimself completed two units of prayer. As such, all of them were in prayer all the while they guarded each other in rotation.

It was said that this form [of prayer] is performed if the enemy is in the direction of the Qiblah with respect to the Muslims. In this case, the Imaam (of the prayer) places the people into two rows behind him, and it (the prayer) is performed in the elaborated manner previously mentioned. al-Bukhaaree and al-Nasaa’ee narrated on the authority of Ibn ʿAbbaas(may Allah be pleased with them) that the Prophet ﷺperformed this prayer in this way at a place near Dhu al-Qarad, [which] is about a one day’s distance from al-Madeenah, near the lands of Ghaṭfaan. It is located between Khaybar and al-Madeenah, thirty kilometres away from al-Madeenah..

945
Jaabir ibn ‘Abdullah (may Allah be pleased with him) narrated: “On the day (of the battle) of the Trench, ʿUmar ibn al-Khattab came and began cursing the disbelievers of Quraysh. Then he said: “O Messenger of Allah! I did not perform the ‘Asr prayer until the sun was on the verge of setting.” The Prophet ﷺ replied, “By Allah! I, too, have not prayed.” Thereafter, Jaabir ibn ‘Abdullah reports that he ﷺ went down to Buṭhaan, performed ablution, and prayed ‘Asr after the sun had set, and then performed the Maghrib prayer afterwards..

Commentary : Prayer is the pillar (backbone) of the religion, and it is the greatest of the physical pillars of Islam. Its observance is among the most splendid of religious rites. The significance of the [five] prayers is evident [in] that [no one may] leave off performing them even during battle.

In this hadeeth, Jaabir ibn ‘Abdullah (may Allah be pleased with them) reports [on] some of the events [that occurred during the] Battle of the Trench - [which occurred in] the fourth or fifth year after Hijra, after the disbelievers of Quraysh and the Arabs and Jews, who allied with them, joined forces in fighting the Prophet ﷺ and his Companions in al-Madeenah.

Jaabir reports that ʿUmar ibn al-Khaṭṭab(may Allah be pleased with him) came to the Prophet ﷺ after sunset on the day [they dug] the trench, cursing the disbelievers of Quraysh because they [were] the cause of preoccupying the believers with digging [instead of performing] the prayer until the time of ‘Asr elapsed. Accordingly, ʿUmar did not pray until the sun was on the verge of setting. [Furthermore, Jaabir] reported that the Prophet ﷺdid not pray ‘Asr until the sun was about to set, and that it was the motive [for] ʿUmar’s anger and reviling. When the Prophet ﷺ learned of the cause of what was troubling ʿUmar [the delay in performing the prayer], he ﷺ - [who] is the truthful and supported by the truth - swore, [stating] that he also did not pray hitherto, reassuringly and pleasantly, [in order] to [ease] ʿUmar who was troubled [over] the matter.

Afterwards, he ﷺ set off to Buṭhaan - [which] is a valley by al-Madeenah to the south - where he ﷺperformed ablution and prayed ‘Asr after the sun set, [thereafter] he performed the Maghrib prayer.

From the other benefits that we can conclude from this hadeeth is that Muslims should strive to make up any missed obligatory prayers. It also shows that it is permissible to invoke Allah against the oppressor, because the Prophet ﷺ did not censure against [anything] ʿUmar [said]. Finally, it shows us the keenness of the Companions (may Allah be pleased with them) to pray on time, [and that] it was of great importance to them.
.

946
It is narrated on the authority of Ibn ʿUmar (may Allah be pleased with them) that when the Prophet ﷺ returned from the Battle of the Confederates, he said, “None should perform the ‘Asr prayer, except at Bani Quraydhah.” The time of ʿAsr entered while some of the Companions were on the way to Bani Quraydhah; thus, some of them said, “We are not praying until we arrive there,” while some of the others replied, “We’re [going] to pray [here], because the Prophet ﷺhad not intended what the [aforementioned group] had come to understand.” The incident was mentioned to the Prophet ﷺ, and he did not admonish anyone of them..

Commentary : The Messenger ﷺ was the reference of authority for the Companions in all of their affairs. Whenever they disagreed over any issue, they would refer the case to him ﷺ and to which he ﷺ would either elucidate what was ambiguous [on the matter] or approve their exercised judgement over the subject matter.

In this hadith, ‘Abdullah ibn ʿUmar (may Allah be pleased with them) reports that when the Prophet ﷺ returned to al-Madeenah after the conclusion of the Battle of the Confederates - also known as: The Battle of the Trench, [which occurred in] the fourth or fifth year after Hijra, after the disbelievers of Quraysh and the Arabs and Jews who allied with them joined forces in fighting the Prophet ﷺ and his Companions in al-Madeenah – he ordered his Companions by saying, “None of you should perform the ‘Asr prayer, except at Bani Quraydah.”.

Banu Quraydah is a group of Jews that used to live in al-Madeenah. Not only did they violate their treaty with the Muslims, but also allied [themselves] with the polytheists who we were besieging the Muslims. They contrived [a plan] to [allow the besiegers] to enter into al-Madeenah from the area of their abodes but their plan failed.

Al-Bukhaaree narrated on the authority of ʿAishah(may Allah be pleased with her) that after the Messenger ﷺreturned [to al-Madeenah] on the Day of the (Battle of) Trench, he laid down his weapons and [went to] bathe. Then, Jibreel, whose head was covered in dust, came to him ﷺ and said, “[Have] you placed down your arms? By Allah, I have not lowered mine yet!” The Messenger ﷺ then said, “So where to?” [To that], Jibreel [replied], “Look here!” and pointed towards the location of Bani Quraydah. ʿAishah went on to say: “Then the Messenger ﷺ went out towards them.”

After discovering the treason of the Jews, the Prophet ﷺordered his Companions to go out and fight them, emphasizing to them not to pray ʿAsr [anywhere] except there. However, the time of the ‘Asr prayer entered before they arrived to their destination. This caused the Companions to differ; thus, some of them said, “We should not pray until we arrive [at] Bani Quraydah,” because they understood the command of the Prophet ﷺ by [its] explicit wording. As such, they refused to pray anywhere except there due to the command of the Prophet ﷺ, thus, deemed praying ‘Asrbefore they arrived there as an act of disobedience. On the other hand, another group believed that they should pray right away. This is because they did not take the words of the Prophet due to the command of the Prophet ﷺaccording to its apparent meaning. They opined that the intended [meaning conveyed] from his mode of expression was to signify the urgency in departing towards Bani Quraydah. As a result, when the time of ʿAsr entered - they agreed to attain the excellence of the prayer by praying it in its earliest time, and [again] by going to Bani Quraydah. This way they would obtain double the reward by praying on time and obeying the command of the Messenger ﷺ in arriving there. For this reason, they prayed. And after they finished, they continued their journey and joined the other Companions who were ahead of them.

When the Messenger ﷺ learned of this incident, he ﷺ did not admonish the two groups. He did not reprimand those who prayed on the way in spite of not keeping his command, because [of what] they understood of him ﷺ [i.e., the mode of expression] alluding to haste. Nor did he admonish those who delayed the prayer beyond the earliest time because they understood the prohibition based upon its apparent meaning.

From the other benefits that we can conclude from this hadeeth is that Muslims should refrain from reproaching others for following a view on an issue in which there is a valid difference of opinion.

Finally, it teaches us to be keen to perform the five obligatory prayers at the beginning of their due time.
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948
‘Abdullah ibn ʿUmar (may Allah be pleased with them) narrated: “ʿUmar bought a jubbah (i.e., a long outer garment resembling an open coat, having long sleeves) made of istabraq from the marketplace and took it to the Messenger of Allah ﷺ and said, “O Messenger of Allah! Take this and adorn yourself with it during ‘Eid and [when you] greet or receive delegations.” The Messenger of Allah ﷺreplied, “On the contrary, this garment [is worn by those] who have no portion [in the Hereafter].” So, ‘Umar abided therein, [as to] what Allah willed [i.e., a period of time passed thereafter]. Then, the Messenger of Allah ﷺ sent to him a jubbah made of silken brocade. [Afterwards], ‘Umar received it, and came to him ﷺ with it and said, “O Messenger of Allah ﷺ ! Verily, you said that this garment is [worn by those] who have no portion [in the Hereafter]”, yet you sent me this jubbah.” [To which], the Messenger of Allah ﷺ replied, “Sell it or fulfil your needs by it.” .

Commentary : It is desirable, for the Muslim, to adorn themselves on religious holidays and Fridays, and when greeting (receiving) people, and the like. But, all of this is subject to conditions, so [that] the adorning per se not to be what Allah, Exalted be He, and His Messenger ﷺforbade.

In this hadeeth, ‘Abdullah ibn ʿUmar (may Allah be pleased with them) reports that ʿUmar came to the Prophet ﷺ with a woven jubbah made of istabraq [that was] sold [to him] in the marketplace. The jubbah is similar to the cloak [i.e., that it is worn as an outer garment] whereas, istabraq is a type of coarse texture i.e., thick silk (similar to that of a brocade) that was made and purchased for the purpose of adorning oneself for religious festivals, Fridays,and greeting (or receiving) delegations of people. Oftentimes, those who came in these arriving parties belonged to leaders of tribes and the like.

However, the Prophet ﷺ said to ʿUmar (may Allah be pleased with him), “On the contrary, this garment [is worn by those] who have no portion [in the Hereafter].” Here we see that he ﷺ elucidated for ʿUmar that no men wear silk, except those who have no share in relation [of possessing] reverential fear of Allah - The Mighty and Majestic - in this world, [nor] Allah’s reward in the Hereafter.

This statement was made to show his strong condemnation and interdiction against men wearing silk [in their lives]. It is, [however], permissible for women to wear silk as demonstrated in other authentic narrations.

As for the statement of ‘Abdullah ibn ʿUmar’s(may Allah be pleased with them): “So, ‘Umar abided therein, [as to] what Allah willed”: [this] means that a period of time passed since the [aforementioned] incident with ʿUmar (may Allah be pleased with him) occurred.

Then, The Prophet ﷺ sent for ʿUmar (may Allah be pleased with him) a garment made of silk. But then, ʿUmar (may Allah be pleased with him) remembered the words of the Prophet ﷺwith reference to the first time [i.e., the aforementioned story]. So, he returned to him ﷺ with regard [to what had transpired in the past]. And so, the Prophet ﷺ informed him that he ﷺ did not send him the garment for him to wear it, but rather, for ʿUmar (may Allah be pleased with him) to profit from its sale, and then purchase what he desired with its value, or give it to one of his womenfolk.

From the other benefits that we can conclude from this hadeeth is that Muslims should inquire about [matters that] they are uncertain of, so that which is right may become clear for them. Another lesson that can be extrapolated from this narration, is that we ought to strive to develop the habit of giving and donating as it will soften the hearts of people and ensure the love of the people in our lives and communities.

Lastly, to bear in mind the legitimacy of selling silk and gifting it to a woman, and, to a man, if he will gown a woman with it..

949
ʿAishah(may Allah be pleased with her) narrated: “The Messenger of Allah ﷺ entered upon me [i.e., in my room], and near me were two young servants singing the song of Buʿaath [a poem about a war between the two tribes: al-Aws and al-Khazraj]. Then he ﷺ laid down upon the bed and turned his face [around]. Then, Abu Bakr entered, and scolded me, while saying: “Musical instruments of the Shayṭaan near the Prophet ﷺ ?!” [Afterwards], the Messenger of Allah ﷺ turned his face towards him and said: “Leave them be.” Then, when Abu Bakr became inattentive, I signalled to the two servants to leave.

It was the day of ‘Eid, on which the Abyssinians were playing with shields and spears. It is either that I asked the Prophet ﷺ, or he ﷺ asked [me]: “Do you wish to watch them while playing?” [To which], I responded: “Yes.” He ﷺ [then] situated me behind him ﷺ, and my cheek was touching his ﷺ. Then, he ﷺ said [to the Abyssinians]: “Carry on! O Bani Arifdah!” [This went on] until I got tired. [Then] he ﷺ asked me: “Have you had enough?” I replied, “Yes.” He ﷺ [then] politely bid me to leave..

Commentary : The days of ‘Eid are for eating, drinking, and permissible entertainment, during which the Muslims should rejoice in the bounty and mercy of Allah and revive their spirits therein.

In this hadeeth, ʿAishah - the Mother of the Believers (may Allah be pleased with her) reports that the Prophet ﷺ entered her room on the day of ‘Eid where she had with her two young girls (prepubescent) singing chivalrous poetry which was uttered with pride during the [early] days of the Arabs - such as, the day of Buʿaath. This was a day on which an infamous war took place between the [tribes of] al-Aws and al-Khazraj [that] continued for 120 years.

The Prophet ﷺ did not disapprove of this [singing], nor did he listen to it nor pay attention to it. Meanwhile, Abu Bakr (may Allah be pleased with him) entered [the room] and came across the two young girls singing this poetry near ʿAishah(may Allah be pleased with her) in the presence of the Prophet ﷺ. He severely censured them for entertaining [the others] in the house of the Prophet in a way such as that. Afterwards, he rebuked his daughter, and blamed her by saying, “Musical instruments of the Shayṭaan near the Prophet ﷺ ?!” -meaning: the beating of the ḍaff(a type of drum), singing, and instruments [that are] taken as the flute (or other wind instruments). [The upshot being: any instrument that produces] a whistle. Abu Bakr (may Allah be pleased with him) connected [this instrument] to Shayṭaan, because it distracts [people] away from the remembrance of Allah, may He be Exalted, which is one of the works of the Shayṭaan.

Afterwards, the Prophet ﷺ did no more than order him to leave the two young girls alone and stop censuring them. Explaining this [type of reaction], we can look and see as it is [mentioned] in Saheeh al-Bukhaaree and Saheeh Muslimthat every nation has a holiday, and this ‘Eid is the holiday of the Muslim nation. It is legislated for them to celebrate it, be delighted during it, and for it to be [a day] of permissible entertainment which does not agitate the individuals [around] to a point that is inappropriate.

After that, ʿAishah(may Allah be pleased with her) indicatedto the two young girls to depart, and they left. The Arabic word used to indicate that she signalled to them is ghamz; [here refers to] [making an] indication or a gesture with the eye, eyelid, or hand.

[As for] the statement of ʿAishah(may Allah be pleased with her), “It was the day of ‘Eid”, this is from another hadeeth, but it was combined with the preceding hadith by some of the narrators, while some of the others separated the both of them [i.e., as two separate narrations].

Thereupon, she (may Allah be pleased with her) reported that it was a day of ‘Eid. Either this day followed the one with the two servant girls [i.e., the previous section of this hadith]; or, it was another. [In either case, on this day] the Abyssinians were playing with shields (daraq) and spears (hiraab), which [were] some of the weapons of war [at the time], whereas the [word] daraq is the plural of [the Arabic word] daraqah, and it is a type of shield. The [word] hiraabis the plural of [the Arabic word] harbah, and it is a small lance [with a] wide spearhead.

Then, ʿAishah(may Allah be pleased with her) reported - in a state of doubt - as to whether she asked the Prophet ﷺ; or, that it was heﷺ who asked her: ““Do you wish to watch?” - in other words - “Do you want to [go] and see the Abyssinians while they are playing?” So, when she told him of her wish on the matter, he ﷺsituated her behind him ﷺ,in order to cover her with his body. She [then] affectionately placed her cheek upon his intimately. He ﷺ then said, “Carry on! O Bani Arfidah!”, which is [either] an honorific for the Abyssinians; or, the name of their ancient forefathers. It is said: [that] they were a people [known for] their dancing. It is [also] said: [that they] were the children of slaves. The meaning [of the aforementioned quote]: [is that] they continued playing. Heﷺ did not censure them; understanding, rather, [that] it was a permission and an encouragement for them [to continue]. The Prophet ﷺ remained there as such until ʿAishah [may Allah be pleased with her] became tired and bored from watching them. So then, heﷺ asked her: “Have you had enough?” [To which], she replied: “Yes.” Then, heﷺ politely bid her to return to her home.

From the other benefits that we can conclude from this hadeeth is that the display of delight on the ‘Eid holidays is from among the rites of the religion; that in Islam, [there is] a permissible range for playing and reviving the spirit in known times by that which does not infringe against the unchangeable rules of the Sacred Law; that we should strive to show benevolence towards our wives and try to gain their love [and affection]; and that we recognize that the legality [of rejoicing and relaxing] was made to ease, give comfort, and give leniency to the people and the families on the days of 'Eid; so that the souls may be relieved. One is exempted on Eid for that which he is not exempted on other days.

Lastly, it indicates that it is permissible for the father to discipline his married daughter in the presence of her husband if the husband did not do it..

951
Al-Baraa’ (may Allah be pleased with him) narrated: “I heard the Prophet ﷺ delivering a sermon in which he said: “The first thing to be done on this day is to pray. Then, after we return from the prayer, we slaughter [our sacrificial animals]. Whoever does [this]; then, verily, they have acted in accordance with our Sunnah.” .

Commentary : The Prophet ﷺ taught us the requisites of the ‘Eid holidays, its recommended actions, and its etiquettes. From amongst [all of] these are: the time of the prayer and how to perform it on the Day of the Sacrifice [i.e., ‘Eid Al-Aḍhaa], and the time of slaughtering the sacrificial animal. The sacrifice is a religious rite from amongst the [various] Islamic religious rites. It is an appointed act of worship at a [set] time, which is not permissible [to do] before or after its appointed time.

In this hadeeth, al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) reports that he heard the Prophet ﷺ while he was delivering a sermon on the day of ‘Eid Al-Aḍhaa - which is the tenth day in the month of DhuHijjah. [During the sermon], the Prophet ﷺ elucidated on his traditions and habitual actions during ‘Eid Al-Aḍhaa: [and] that is, he would first begin with the ‘Eid prayer. Then after that, heﷺ would slaughter his sacrificial animal. By doing so, then, truly, the person has acted according to the Sunnah and upon his guidance ﷺ, and thus, he has obtained the prescribed reward.

The slaughtering of the sacrificial animal is required of the one who is capable and possesses the wealth and ability to purchase a sacrificial animal. It is said: the intended [meaning] by wealth [here] is that the individual should rightfully own the nisaabof zakat [i.e., minimum amount necessary for one to pay the zakat].

The ‘Eid prayer begins after the sun has risen the height of a spear (which is close to fifteen minutes after sunrise). The scholars have defined it by the disappearance of the sun’s redness. Its time ends at the cessation of the sun’s [ascension, i.e., noon] (which is before Dhuhr, and lasts close to fifteen minutes in total). This specific prayer is a two-unit prayer that has no adhaanor iqaamah. The sermon is delivered after the prayer’s performance - differing from the congregational Friday prayer..

954
Anas ibn Maalik (may Allah be pleased with him) narrated that the Prophet ﷺ said: "Whoever slaughtered (his sacrifice) before the `Eid prayer, should slaughter again." A man stood up and said, "This is the day on which one has desire for meat," and he mentioned something about his neighbours. It seemed that the Prophet ﷺ believed him. Then the same man added, "I have a young she-goat which is dearer to me than the meat of two sheep." The Prophet (ﷺ) permitted him to slaughter it as a sacrifice. However, I do not know whether that exception was valid only for him or for others as well..

Commentary : The Prophet ﷺ taught us the requisites of the ‘Eid holidays, its recommended actions, and its etiquette. From amongst [all of] these are: the time of the prayer and how to perform it on the Day of the Sacrifice [i.e., ‘Eid Al-Aḍhaa], and the time of slaughtering the sacrificial animal. The sacrifice is a religious ritual from amongst the [various] Islamic religious rites. It is an appointed act of worship by means of a [set] time, which is not permissible [to do] before or after its appointed time.

In this hadeeth, al-Baraa’ ibn ‘Aazib(may Allah be pleased with them) reports that the Prophet ﷺ clarified that whoever slaughters his sacrificial animal before praying the ‘Eid prayer needs to slaughter another one, since the first slaughtering occurred before the appointed legislated time – that is being after the end of the ‘Eid prayer.

The ‘Eid prayer begins after the sun has risen to the height of a spear (which is close to 15 minutes after sunrise). The scholars have defined it by the disappearance of the sun’s redness. Its time ends at the cessation of the sun’s [ascension, i.e., noon] (which is before Dhuhr, and lasts close to fifteen minutes in total).

Upon hearing the clarification of the Prophet ﷺ, a man with the name of Abu Burdah ibn Niyar(may Allah be pleased with him) asked a personal question, as stated in Saheeh al-Bukhaaree and Saheeh Muslim. He explained that Eid al-Adha is a day on which people earnestly desire to eat meat; therefore, he hastened to slaughter his animal before the ‘Eid prayer to feed his family and poor neighbours. Then, he went on to explain that, as he had slaughtered the sacrificial animal, he no longer has anything except a she-goat that he considered better and more of a value than two sheep given its high price and the much meat it can produce.

In this hadeeth, the she-goat was described as a jadha’ah, which means it is less than one year old, and it is said that it means a young strong she-goat. The Prophet ﷺ believed his story and made an exception, allowing him to slaughter his she-goat [despite its age does not meet the requirements of sacrificial animals] since it was all he had. Anas ibn Maalik(may Allah be pleased with him) commented on this incident by saying that he is uncertain whether the ruling was exclusive to Abu Burdah or applicable to everyone else. This ambiguity is clarified in another version of the hadeeth that is documented in Saheeh al-Bukhaaree and Saheeh Muslim. It is narrated on the authority of al-Baraa ibn ‘Aazib(may Allah be pleased with them) that the Prophet ﷺ said at the end: “Make it a substitute for that (and sacrifice it), but it will not suffice for anyone (as a sacrifice) after you.” It explicitly states that this exception is not applicable to anyone else.

From the benefits that we can conclude from this is that a goat that is less than one year old does not qualify as a sacrificial animal. Only goats that have completed at least one year of age qualify as sacrificial animals.

It also indicates the merit of Abu Burdah(may Allah be pleased with him), and that the habit of the Prophet ﷺ is to alleviate the situation of others and make it easy on them..

1108
‘Umar ibn Abi Salamah reported that he asked the Messenger of Allah (may Allah's peace and blessings be upon him): "Can a fasting person kiss?" The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Ask her" (’Umm Salamah). So, she informed him that the Messenger of Allah (may Allah's peace and blessings be upon him) would do that. Thereupon, he said: "O Messenger of Allah, Allah forgave your past and future sins for you." Whereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Indeed, by Allah, I am the most heedful and fearful of Allah among you.".

Commentary : Fasting has specific rulings that a Muslim must know and act upon. The Prophet (may Allah's peace and blessings be upon him) demonstrated its obligatory elements, Sunnahs, and disliked things verbally and physically.
In this Hadīth, ‘Umar ibn Abi Salamah (may Allah be pleased with him), the foster son of the Prophet (may Allah's peace and blessings be upon him), relates that he asked the Messenger of Allah (may Allah's peace and blessings be upon him): "Can a fasting person kiss" his wife or a woman lawful for him during the daytime of Ramadan without his fast being invalidated due to that? Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Ask this" i.e., ’Umm Salamah, who is the mother of ‘Umar ibn Abi Salamah (may Allah be pleased with them). So, she informed him that the Messenger of Allah (may Allah's peace and blessings be upon him) would kiss his wives while he was fasting. Thereupon, he said: "O Messenger of Allah, Allah forgave your past and future sins for you" i.e., this is one of your peculiar traits and you are not blameworthy in what you do, for Allah forgave your past and future sins. In response, the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Indeed, by Allah, I am the most heedful and fearful of Allah among you" i.e., I am the most knowledgeable among you of what I do in heedfulness of Allah Almighty and the most fearful among you of His punishment. So, how would you think of me, or see it as possible, that I may engage in something prohibited?! This denotes criticism of those who thought he might fall short in worship due to reliance upon the forgiveness of his sins.
It is said: The Messenger of Allah (may Allah's peace and blessings be upon him) referred 'Umar ibn Abi Salamah (may Allah be pleased with him), concerning this question, to his mother, whereas during Jāhiliyyah, a person would not allude to the son or brother of his wife that he kissed or approached her intimately. And indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) is more exalted with regard to refraining from that. But, the Messenger of Allah (may Allah's peace and blessings be upon him) wanted to point out that their refrainment from that during Jāhiliyyah was frivolous behavior on their part and unrelated to the Shariah. So, he referred him to his mother.
The Hadīth indicates that kissing during the fast is not part of the peculiar traits of the Prophet (may Allah's peace and blessings be upon him)..

1110
‘Ā’ishah (may Allah be pleased with her) reported: that a man came to the Prophet (may Allah's peace and blessings be upon him), asking him for a Fatwa while she was hearing from behind the door, he said: "O Messenger of Allah, the prayer becomes due upon me while I am Junub (ritually impure); should I fast?" The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The prayer also becomes due upon me while I am Junub, and I observe fast." He said: "You are not like us, O Messenger of Allah, for Allah forgave your past and future sins for you." Thereupon, he said: "By Allah, I hope I am the most fearful of Allah among you and the most knowledgeable among you of the things I should be heedful of.".

Commentary : Fasting has specific rulings that a Muslim must know and act upon. The Prophet (may Allah's peace and blessings be upon him) demonstrated its obligatory elements, Sunnahs, and disliked things by words and deeds.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) relates that a man came to the Prophet (may Allah's peace and blessings be upon him) asking him about something relating to the purification of the fasting person from Janābah (major ritual impurity). Meanwhile, ‘Ā’ishah (may Allah be pleased with her) was behind the door, hearing. The man told the Prophet (may Allah's peace and blessings be upon him) that the Fajr prayer would sometimes become due while he was Junub; so, should he observe fast while in this state of Janābah and take a bath after that? Janābah refers to the state after someone ejaculates semen or engages in sexual intercourse. It is called such because of Ijtināb (avoidance) of prayer and worship till getting purified from it. The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "The prayer also becomes due upon me while I am Junub, and I observe fast." He (may Allah's peace and blessings be upon him) responded to him by action, for it is more profound than saying: Take a bath and observe fast. This demonstrates the legitimacy of fasting by a Junub person before he bathes. This is because the occurrence of Janābah before Fajr does not prevent the intention of fasting or make it invalid. The man said: "You are not like us, O Messenger of Allah, for Allah forgave your past and future sins for you" i.e., this is one of your peculiar traits, and you are not to blame for what you do. In the version by Abu Dāwūd: "So, the Messenger of Allah (may Allah's peace and blessings be upon him) got angry." Indeed, he (may Allah's peace and blessings be upon him) got angry because this man regarded that as a peculiar trait for him without knowledge, though the Prophet (may Allah's peace and blessings be upon him) informed him about his action in response to his question. The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "By Allah, I hope I am the most fearful of Allah among you", i.e., that I am the most fearful among you of His punishment, "and the most knowledgeable among you of the things I should be heedful of" i.e., that I am the most knowledgeable among you of that by which I heed Allah Almighty. The hope of the Prophet (may Allah's peace and blessings be upon him) would surely materialize, by consensus. This involves criticism of those who attribute to him neglect in worship for reliance upon the forgiveness of his sins..

1114
Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) left for Makkah during the year of the Conquest, in Ramadan, and he fasted until he reached Kurā‘ al-Ghamīm, and so the people fasted. Then, he called for a cup of water, which he elevated so that the people could see it, and then he drank. Afterwards, it was said to him: Some of the people fasted. Thereupon, he said: "Those are the disobedient ones, those are the disobedient ones." [Another version adds]: It was said to him: Fasting has become too difficult for the people, and indeed they are watching you to see what you will do. So, he called for a cup of water after ‘Asr..

Commentary : Jihad and being in a battle are among the situations that require all the meanings of good health and strength, particularly upon encountering the enemy. A traveler is given a dispensation not to fast, so that he can have the strength to travel. And there is a greater reason for refraining from fasting during Jihad, as it needs more strength.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) set out during the year of the Conquest, in 8 A.H., intending to conquer Makkah, during Ramadan. The Prophet (may Allah's peace and blessings be upon him) and the army with him were fasting, until he reached "Kurā‘ al-Ghamīm", the name of a place between Makkah and Madīnah. Al-Ghamīm: a valley 8 miles (nearly 13km) opposite ‘Usfān, and 64km away from Makkah on the way to Madīnah. It is known today as Barqā’ al-Ghamīm. Al-Kurā‘: a black mountain connected to it.
When he arrived there, he called for a cup of water and raised it to his mouth until the people looked at him. In a version: "Fasting has become too difficult for the people, and indeed they are watching you to see what you will do" in terms of fasting or breaking the fast. "So, he called for a cup of water after ‘Asr." This version clarifies that fasting exhausted the people and they were waiting for the Prophet's order regarding this matter. So, the Prophet (may Allah's peace and blessings be upon him) called for water after ‘Asr and drank from it, so that the people would follow his example and break their fast. He (may Allah's peace and blessings be upon him) sought leniency and ease for them, in line with the verse that reads: {But if anyone is ill or on a journey, he should make up for those days. Allah wants ease for you and does not want hardship for you.} [Surat al-Baqarah: 185] Allah Almighty informs that, by breaking the fast during travel, He wants to facilitate things for His servants.
Thereafter, the Prophet (may Allah's peace and blessings be upon him) was told that some of the people fasted. Thereupon, he said: "Those are the disobedient ones; those are the disobedient ones." This is because when he gives a command, it must be observed. He would sometimes give commands by his statements and sometimes by his actions. So, when he broke the fast, this constituted a command, indicated by his very condition, aimed at giving a dispensation, so that he could draw strength from breaking the fast and be able to engage in the Jihad he set out for. When those people renounced his action, they were extremely wrong. If they thought that their observance of the fast was better than the Messenger of Allah (may Allah's peace and blessings be upon him) breaking the fast, this sufficed as an error and lack of understanding on their part. And if they were not aware that their breaking of the fast would make them more capable of Jihad, this was a poor understanding from them. Hence, they were labeled as disobedient because, by doing so, they violated the Shariah and were not flexible to accept it. The Prophet (may Allah's peace and blessings be upon him) repeated his statement "those are the disobedient ones" for emphasis.
The Hadīth mentions going to battle in Ramadan and the legitimacy of breaking the fast during its daytime, lest the army would be too weak to engage in the war.
It indicates the Prophet's complete mercy and compassion toward his Ummah.
It demonstrates the necessity of following the Prophet's commands and that whoever disobeys him, due to any standpoint, becomes a disobedient person.
It shows the leniency of Islam and the ease of its obligations, as it sanctions breaking the fast for travelers.
As it points to the permissibility of breaking the fast during the daytime for a person who intends to fast from the night if something unexpected occurs to him..

1120
Qaz‘ah reported: I came to Abu Sa‘īd al-Khudri (may Allah be pleased with him) and he was surrounded by people, and when they dispersed, I said to him: "I am not going to ask you about what these people were asking." I asked him about fasting during travel. He said: We traveled with the Messenger of Allah (may Allah's peace and blessings be upon him) to Makkah while we were fasting. We halted at a place. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "You have neared your enemy and breaking the fast will give you greater strength." This was a dispensation. So, some of us continued to observe the fast and some of us broke it. Then, we stopped at another place, and he said: "You are going to encounter the enemy in the morning and breaking the fast will give you greater strength; so, break the fast." This was stressful; so, we broke the fast. Then, he said: I saw us observing the fast with the Messenger of Allah (may Allah's peace and blessings be upon him) during travel after that..

Commentary : Traveling and encountering the enemy are among the things that require physical strength to endure hardships and difficulties. This Hadīth demonstrates some of the dispensations and determinations related to travel by observing the fast therein or breaking it, and the dispensations and determinations upon encountering the enemy in the month of Ramadan and during fasting. The Tābi‘i Qaz‘ah ibn Yahya al-Basri says that he came to Abu Sa‘īd al-Khudri (may Allah be pleased with him) "and he was surrounded by people" i.e., a lot of people were around him learning and benefiting from his narration of Hadīths. When the people dispersed and departed, he said to Abu Sa‘īd (may Allah be pleased with him): I will not ask you about the matters people ask you about. He probably meant that his question was not addressed by Abu Sa‘īd (may Allah be pleased with him) before that or no one in this gathering asked him about it. He asked him about the ruling on fasting during travel and the involved dispensations or determinations. Demonstrating their conditions during travel along with the Messenger of Allah (may Allah's peace and blessings be upon him), Abu Sa‘īd (may Allah be pleased with him) informed him that they began their journey from Madīnah for the Conquest of Makkah while fasting during the month of Ramadan. When they stopped at some place for rest, the Messenger of Allah (may Allah's peace and blessings be upon him) told them that they came near the enemy and the war, and that breaking the fast would give them greater strength, as encountering the enemy requires strength, and breaking the fast achieves this purpose more than fasting. This indicates that maintaining strength by refraining from fasting is better for someone expecting to face the enemy.
His statement: "This was a dispensation" means that they did not take this statement as denoting a binding command for breaking the fast or asking for that firmly. Rather, the Prophet (may Allah's peace and blessings be upon him) noted that breaking the fast is more appropriate for those apprehensive of weakness. So, some of them observed the fast and some others broke it.
Then, they halted at another place for rest. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to them: "You are going to encounter the enemy in the morning" i.e., you will attack them in the morning. "and breaking the fast will give you greater strength; so, break the fast." Abu Sa‘īd (may Allah be pleased with him) said: "This situation was stressful" i.e., they took his command to break the fast as denoting emphasis and necessity. So, they all broke the fast. This shows that the Companions would understand the objectives of the Prophet's discourse.
Then, Abu Sa‘īd (may Allah be pleased with him) said that they would later fast along with the Messenger of Allah (may Allah's peace and blessings be upon him) during travel, which indicates that the prohibition to observe fasting during their travel for the Conquest of Makkah did not abrogate the permissibility of fasting. Indeed, this is linked to ability and casual circumstances and whether there arises a need for breaking the the fast during travel..

1133
Al-Hakam ibn al-A‘raj reported: I came to Ibn ‘Abbās (may Allah be pleased with him) while he was using his garment as a pillow near Zamzam and said to him: "Tell me about the fasting of ‘Āshūrā’." He said: "When you see the crescent of Muharram, then count and observe the fast on the ninth day." I said: "Is this how the Messenger of Allah (may Allah's peace and blessings be upon him) used to fast it?" He said: 'Yes.'.

Commentary : The day of ‘Āshūrā’ is the tenth day of Muharram. The Prophet (may Allah's peace and blessings be upon him) was keen on fasting the day of ‘Āshūrā’ and he would urge others to fast it. Its fasting was obligatory before Ramadan, and when the fasting of Ramadan was ordained upon the Muslims, only the fasting of Ramadan became the obligatory one, and the fasting of ‘Āshūrā’ became optional; whoever wished could fast it, and whoever wished could leave it.
In this Hadīth, the Tābi‘i Al-Hakam ibn al-A‘raj says that he came to ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) while he was putting his garment and clothing underneath his head near the well of Zamzam inside the Sacred Mosque in Makkah. He asked Ibn ‘Abbās (may Allah be pleased with him) about the fasting of the day of ‘Āshūrā’: When should it be observed? Ibn ‘Abbās (may Allah be pleased with him) said to him: When you see the crescent of the month of Muharram and its beginning is verified, start to count the days until you reach the ninth day and observe the fast on it. In other words: Fast the ninth day along with the tenth one. This does not mean that the tenth day should be neglected and only the ninth day should be fasted. Thereupon, Al-Hakam ibn ‘Abbās asked: Did the Prophet (may Allah's peace and blessings be upon him) use to fast the ninth day? In reply, Ibn ‘Abbās said: Yes, referring to the Hadīth narrated by Muslim about the Prophet's intention to fast the ninth day along with the tenth one. The Prophet (may Allah's peace and blessings be upon him) said: "If I live to the next year, I will fast the ninth day", lest it would resemble the Jews in fasting the tenth day only. On the merit of fasting this day, a Hadīth narrated in the Sahīh Muslim Collection mentions that it expiates the sins of the preceding year..

1134
‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) fasted the day of ‘Āshūrā’ and commanded that it be fasted, they said: "O Messenger of Allah, this is a day on which the Jews and the Christians extol." So, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "When the next year comes, Allah Willing, we will fast the ninth day." He said: Before the next year came, the Messenger of Allah (may Allah's peace and blessings be upon him) passed away..

Commentary : The day of ‘Āshūrā’ is the tenth day of Muharram, and the Quraysh used to fast it. When the Messenger of Allah (may Allah's peace and blessings be upon him) came to Madīnah, he fasted it as a usual practice and commanded that it be fasted. Its fasting was obligatory before Ramadan, and when the fasting of Ramadan was ordained upon the Muslims, only the fasting of Ramadan became the obligatory one, and the fasting of ‘Āshūrā’ became optional; whoever wished could fast it, and whoever wished could leave it.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) says that when the Prophet (may Allah's peace and blessings be upon him) fasted the day of ‘Āshūrā’ and enjoined his Companions (may Allah be pleased with them) to fast it, they said to him: "O Messenger of Allah, this is a day on which the Jews and the Christians extol" by fasting too. This is because it is a day in which Allah saved Moses (Mūsa) (peace be upon him) from Pharaoh and his soldiers. Indeed, the Companions (may Allah be pleased with them) mentioned that to the Prophet (may Allah's peace and blessings be upon him) because it was known that he would mostly intend to differ from the Jews and the Christians. In response, the Prophet (may Allah's peace and blessings be upon him), as narrated in the Two Sahīh Collections, said: "We are more entitled to Moses than them. So, fast it" i.e., by agreeing with him in gratitude to Allah Almighty and feeling happy for his salvation. This is because the Prophet (may Allah's peace and blessings be upon him) accords with him over the basis of the religion. As for the Jews, they engaged in distortion, change, and alteration. So, the Prophet (may Allah's peace and blessings be upon him) fasted it and commanded the people to fast it. On the merit of fasting this day, a Hadīth narrated in the Sahīh Muslim Collection mentions that it expiates the sins of the preceding year.
Then, the Messenger of Allah (may Allah's peace and blessings be upon him) determined to fast the ninth day along with the tenth one to differ from the People of the Book in their observance of fasting on the tenth day only. Ibn ‘Abbās said that before the following year came, the Prophet (may Allah's peace and blessings be upon him) had passed away.
The Hadīth points out that the Prophet (may Allah's peace and blessings be upon him) used to differ from the Jews and the Christians.
It demonstrates the significance of the day of ‘Āshūrā’ and how the Muslims value it highly..

1139
Ziyād ibn Jubayr reported: A man came to Ibn ‘Umar (may Allah be pleased with him) and said: "I made a vow to fast a day and it happened to coincide with a day of Ad'ha, or Fitr." Ibn ‘Umar (may Allah be pleased with him) said to him: "Allah Almighty enjoined the fulfillment of vows, and the Messenger of Allah (may Allah's peace and blessings be upon him) forbade fasting this day.".

Commentary : A vow means that a person obligates himself to do something which the Shariah does not ordain upon him. For example, he says: Upon me is a sacrifice or fasting such and such a day, if Allah cures this ill person of mine. So, it takes the form of stipulating a condition to Allah Almighty.
In this Hadīth, the Tābi‘i Ziyād ibn Jubayr relates that a man came to ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) and told him that he made a vow to fast a certain day, and this vowed day happened to coincide with the day of Eid al-Ad'ha, or the day of Eid al-Fitr. So, he asked him about what he should do: fast it or not? In response, Ibn ‘Umar (may Allah be pleased with him) said: "Allah Almighty enjoined the fulfillment of vows," which occurs in the verse that reads: {and fulfill their vows.} [Surat al-Hajj: 29] "and the Messenger of Allah (may Allah's peace and blessings be upon him) forbade fasting this day" i.e., fasting the two days of the two Eids. He forbade fasting these two days because they are days of festivity, play, joy, and eating and drinking. Also, Eid al-Fitr is the day of breaking the fast of Ramadan. As for the day of Eid al-Ad'ha, this is intended to enable the Muslim to eat from his sacrificial animal, if he has sacrificed. Ibn ‘Umar (may Allah be pleased with him) seemed to have refrained from giving a Fatwa on this issue, considering the conflict between the proofs he had. This was done by way of Tawarru‘ (caution) from Ibn ‘Umar (may Allah be pleased with him), and he was known for it. And it is said: Ibn ‘Umar (may Allah be pleased with him) clarified to him the general ruling and the specific one. So, he should do both things, namely, to not fast the day of Eid, in compliance with the prohibition by the Prophet (may Allah's peace and blessings be upon him), and to fast a day in place of it, given Allah's command to fulfill vows.
The Hadīth contains the command to fulfill vows.
It is prohibited to fast the two days of Eid al-Fitr and Eid al-Ad'ha..

1141
Nubayshah al-Hudhali reported: The Prophet (may Allah's peace and blessings be upon him) said: "The Days of Tashrīq are days of eating and drinking." [Another version adds: "and remembrance of Allah."].

Commentary : Islam is the religion of tolerance and ease. It provides much space to the Muslims, so that they can be generous to themselves and their families in eating and drinking during the Eid days.
In this Hadīth, the Messenger of Allah (may Allah's peace and blessings be upon him) says: "The Days of Tashrīq," are the 11th, 12th, and 13th days of Dhul-Hijjah. They were called as such because in these days people used to cure the meat of sacrificial animals and spread them in the sun to dry, which is known as Tashrīq in Arabic. This was their practice during their era. But, nowadays, the meat of sacrificial animals and offerings is available. They are "days of eating and drinking;" so, people should eat, drink, and not observe fasting therein. They should also remember Allah, supplicate to Him, and show gratitude to Him for the sustenance and guidance He has bestowed upon them.
The Prophet (may Allah's peace and blessings be upon him) forbade fasting during the Days of Tashrīq. For example, in a Hadīth narrated by Al-Bukhāri in his Sahīh Collection, Ibn ‘Umar and ‘Ā’ishah (may Allah be pleased with both of them) reported: "No permission was given for fasting during the Days of Tashrīq except for someone who cannot afford the sacrificial animal," i.e., to the performer of Tamattu‘ or Qirān Hajj who cannot afford the sacrificial animal. This represents flexibility for the people.
In the prohibition of fasting these days and the command to eat and drink lies a good reason. Since Allah Almighty knows that those who come to His House undergo hardships during travel, tiredness because of Ihrām, and self-struggle while performing the rituals, He prescribed rest for them after that, by staying at Mina on the Day of Nahr and three subsequent days. And He ordered them to eat from the meat of sacrificial animals out of His kindness and mercy towards them, for they are the guests of Allah Almighty therein. He also included the people of other countries with them, for they join them in undergoing hardships for the sake of Allah Almighty, like the hard work they endure during the ten days of Dhul-Hijjah, as they observe fasting, remember Allah, and worship diligently, and in seeking closeness to Allah by slaughtering sacrifices and in the attainment of forgiveness. So, they join them in their Eids, and everyone shares rest by eating and drinking. Thus, all Muslims become the guests of Allah Almighty during these days, eating from His sustenance and showing gratitude to Him for His grace. And since it does not befit the Most Generous to let His guests go hungry, they were forbidden to fast these days..

1142
Ka‘b ibn Mālik reported: that the Messenger of Allah (may Allah's peace and blessings be upon him) sent him and Aws ibn al-Hadathān during the days of Tashrīq to announce that none will enter Paradise except a believer, and the days of Mina are days of eating and drinking..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to clarify to the Muslims the matters of the religion and give them good news that would gladden them due to the great rewards for the deeds in Islam. He would also demonstrate to them the ease of the religion and how it cares about people's conditions.
In this Hadīth, Ka‘b ibn Mālik (may Allah be pleased with him) says that the Messenger of Allah (may Allah's peace and blessings be upon him) sent him along with Aws ibn al-Hadathān during the days of Tashrīq, which are the three days that follow the day of Nahr (slaughter), namely the 11th, 12th, and 13th of Dhul-Hijjah. They were given this name because of people's Tashrīq (cutting into long narrow strips) of the meat of sacrificial animals, as they would cut the meat into strips and leave them to dry in the sun. This was their situation in the early stage of Islam. They are also known as the days of Mina. He commanded them to announce to the pilgrims in the Sacred Precincts that "none will enter Paradise except a believer" i.e., none will enter Paradise except those who believe in Allah, testify that Muhammad is the Messenger of Allah, and act according to this Īmān. This gives glad tidings to the believers and motivates people to complete the pillars of Īmān so that they can win Paradise. And it warns those who did not embrace Islam, and so that the pilgrims will return to their countries and warn the polytheists among their people.
He (may Allah's peace and blessings be upon him) instructed them to announce to the people that the days of Mina are days of eating and drinking. These are the days in which the pilgrims stay in the valley of Mina - located nearly 6km away from the Sacred Mosque - to throw the pebbles. They are the appointed days which Allah mentions in the verse that reads: {And remember Allah during the appointed days. But whoever hastens to depart [Mina] on the second day, there is no sin upon him; and whoever delays [until the third], there is no sin upon him for those who fear Allah.} [Surat al-Baqarah: 203] During these days, the meat of ’Ud'hiyah (sacrificial animals by non-pilgrims on Eid al-Ad'ha) and Hady (sacrificial animals by pilgrims) is abundantly available. So, let the people eat and drink and mention Allah's name for His provision and guidance to them.
The Prophet (may Allah's peace and blessings be upon him) forbade fasting the days of Tashrīq. In a Hadīth narrated in the Sahīh Al-Bukhāri Collection, Ibn ‘Umar and ‘Ā’ishah (may Allah be pleased with both of them) reported: It was not permitted to fast on the days of Tashrīq except for those who could not afford the Hady (sacrifice).
The Hadīth mentions that Paradise was prepared for the believers only.
It shows merit for Ka‘b ibn Mālik and Aws ibn al-Hadathān (may Allah be pleased with both of them) and a commendable act by them..

1144
Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "Do not single out the night of Friday from among the nights for performing Qiyām al-Layl. And do not single out Friday from among the days for fasting, unless it coincides with the days one of you regularly fasts.".

Commentary : Acts of worship are among the Tawqīfi matters all of whose actions must be taken from the Shariah, with no addition or omission. And none of them may be singled out for specific times unless it is prescribed in the Shariah.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) forbids that the night of Friday be singled out for Qiyām involving prayer and Dhikr apart from the other nights of the week. He also forbade that Friday be singled out for fasting apart from the other days of the week, unless this coincides with a certain fast a Muslim usually observes, such as when he fasts every other day, and the day he fasts coincides with Friday, or he makes a vow and its time happens to coincide with Friday, or other things that oblige him to observe fasting. In the Two Sahīh Collections: "None of you should fast on Friday unless he fasts a day before or after it." So, he should fast on Thursday or Saturday along with it. It is said: The prohibition of singling out Friday and its night for these acts aims at differing from the Jews and the Christians, for the Jews hold that Saturday should be singled out for fasting, out of reverence to it, and the Christians hold that Sunday should be singled out for fasting, out of reverence to it, and its night for Qiyām al-Layl. Since Friday occupies a status within this Ummah like the status of these two days within the two groups, it is recommended that our practice be different from theirs in the way of revering this day..

1148
Ibn ‘Abbās (may Allah be pleased with him) reported: A woman came to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: "O Messenger of Allah, my mother passed away and she took an oath to fast, should I fast on her behalf?" He said: "Tell me, if there was a debt due on your mother and you settled it, would it be valid on her behalf?" She replied: 'Yes.' He said: "So, fast on behalf of your mother.".

Commentary : A vow is an act of worship and piety that should not be devoted to anyone other than Allah. In His glorious Book, Allah Almighty praised His pious servants and promised them the reward. Among their attributes which He mentioned is their fulfillment of vows. He says: {They fulfill their vows.} [Surat al-Insān: 7]
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) relates that a woman came to the Messenger of Allah (may Allah's peace and blessings be upon him) asking him about her mother who had made a vow to fast and died before fulfilling her vow: Is it valid for her to fast on behalf of her mother? The Prophet (may Allah's peace and blessings be upon him) said to her: "Tell me, if there was a debt due on your mother and you settled it, would it be valid on her behalf?" This is an affirmative question. She replied: 'Yes, it settles on her behalf.' He said: "So, fast on behalf of your mother." The Prophet (may Allah's peace and blessings be upon him) likened fasting due upon a woman who died and left a debt, which must be paid because it is a right to human beings, whereas the vow is a right to Allah Almighty. So, the fulfillment of His right, Exalted be He, is more significant and proper than the fulfillment of the right of humans, for Allah is more worthy of fulfillment. It is narrated in some narrations by Al-Bukhāri and in the Two Sahīh Collections that ‘Ā’ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever dies while some fast is due on him, his guardian should fast on his behalf." Walī (guardian): It refers to one's male relatives such as the fathers and sons. If the guardian does not observe the fast on his behalf, he should feed a poor person in return for each day of the fast. Thereby, the deceased person's duty is fulfilled, as the guardian's discharge of this duty is tantamount to his own discharge of it. This applies if the deceased person was able to fulfill the duty at its time or later but failed to do so. But if he dies before being able to make up for the missed fast - like the case of a person whose illness lingers until he dies - then there is nothing due on him, and his guardians are not required to fast or feed the poor on his behalf.
In the Hadīth: It is permissible to fast on behalf of the dead.
And in it: It is permissible to fulfill vows on behalf of the dead.
And in it: Giving parables and analogical comparisons to make the topic clearer and more profound to those who hear it.
And in it: Showing kindness to one's parents by the fulfillment of their vows and debts..

1149
Buraydah reported: While I was sitting with the Messenger of Allah (may Allah's peace and blessings be upon him), a woman came to him and said: "I gave a maidservant to my mother in charity, and she died." He said: "Your reward became due, and the inheritance has returned her to you." She said: "O Messenger of Allah, a month of fasting was due on her; shall I fast on her behalf?" He said: "Fast on her behalf." She said: "She never performed Hajj; shall I perform Hajj on her behalf?" He said: "Perform Hajj on her behalf." [In a version]: Fast two months..

Commentary : The Companions (may Allah be pleased with them) used to ask the Messenger of Allah (may Allah's peace and blessings be upon him) for Fatwas on many of their acts of worship and dealings, and he would give them Fatwas and clarify the right aspects to them.
In this Hadīth, Buraydah ibn al-Husayb al-Aslami (may Allah be pleased with him) relates that as he was sitting with the Messenger of Allah (may Allah's peace and blessings be upon him) one day, a woman came to him and told him that she gave a maidservant - a female slave - as charity to her mother during her lifetime, and she transferred her to her ownership through this charity. Then, her mother died and left behind this maidservant as part of her overall wealth, and her sole inheritor was her daughter. So, does she have the right to take the maidservant back to her ownership through inheritance, or not? So, the Prophet (may Allah's peace and blessings be upon him) said to her: "Your reward became due," i.e., your reward is established with Allah by upholding the ties with your mother and giving charity to her, and the maidservant was brought back to you by the inheritance from your mother, a reason in which you have no part. So, this does not detract from the reward for charity, and it is not regarded as retracting the charity or gift, because this is not optional.
Then, the questioner said that a month of fasting was due on her mother - and in a version: "two months" - and asked whether she could fast on her behalf. He did not point out whether this was the fasting of Ramadan, a vow, or an expiation. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to her: "Fast on her behalf," i.e., make up for the days missed by your mother on her behalf, for this is a debt due upon her, and the debt of Allah is more worthy of being repaid. According to a version in the Two Sahīh Collections, the Prophet (may Allah's peace and blessings be upon him) likened the fasting due on a deceased person to a debt, which is payable, for this is a right to human beings; whereas the due fasting - be it related to Ramadan, a vow, or an expiation - is a right to Allah Almighty. So, the fulfillment of Allah's right is more significant and worthy than the fulfillment of the right of human beings; indeed, Allah is more entitled to repayment, as related in some versions by Al-Bukhāri. And in a Hadīth in the Two Sahīh Collections, ‘Ā’ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever dies while some fast is still due on him, his heir should fast on his behalf." Heirs here refer to male relatives, such as fathers and sons. If the heir does not observe the missed fast on his behalf, he may feed one poor person in return for each day of a missed fast. Thus, this obligation ceases to be due on the deceased person. The observance of this missed fast by the heir is tantamount to the deceased person himself making up for this fast. This applies in case the deceased person was able to observe the fast or make up for it, yet he did not do that. As for someone who dies before being able to make up for the missed fast - like a person who remains ill until he dies - there is nothing due on him, and their heirs should not observe the missed fast, or feed poor people, on his behalf.
Then, the woman informed him that her mother died while she had never performed Hajj. This seems to indicate that she was able to perform Hajj, and so it was due on her. This is because Hajj ceases to be due on anyone who is not able to perform it. But she did not perform Hajj. So, is it valid to perform Hajj on her behalf? The Prophet (may Allah's peace and blessings be upon him) said to her: "Perform Hajj on her behalf." Perhaps it can be understood from the Prophet's permission to her to perform Hajj on behalf of her mother that the woman had already performed Hajj for herself and then she wanted to perform Hajj on behalf of her mother, based on a Hadīth narrated by Abu Dāwūd, in which Ibn ‘Abbās (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) heard a man say: "Labbayk on behalf of Shubrumah." He said: "Who is Shubrumah?" He said: "A brother of mine," or "a relative of mine." He said: "Did you perform Hajj for yourself?" He said: 'No.' Thereupon, he said: "Perform Hajj for yourself and then perform Hajj on behalf of Shubrumah." And in the Sahīh Collection of Ibn Khuzaymah: "This is for you, and then perform Hajj on behalf of Shubrumah." If Hajj becomes due on someone and he dies before performing it, and then someone else performs Hajj on his behalf, he is absolved of this obligation. It is likely in light of the bounty and grace of Allah that if an heir performs Hajj on behalf of a deceased person, Allah will forgive the deceased person by virtue of that, give him a reward for it, or not punish him for his negligence.
The Hadīth indicates that if a person gives something in charity and then inherits it, he has the right to take and dispose of it, without his reward diminishing because of that.
It points out that fasting can be observed on behalf of a deceased person.
It also demonstrates that Hajj can be performed on behalf of a deceased person.
The Hadīth indicates that a person can show kindness to his parents by fulfilling their vows and debts..

1150
Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "If one of you is invited for food while he is fasting, let him say: 'I am fasting.'".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen on maintaining good relations, harmony, and continuous cordiality among the Muslims. Hence, he made the acceptance of an invitation a due right among the Muslims, so that they stay connected and get together.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "If one of you is invited to food," i.e., any food, be it a banquet or something else, "while he is fasting" on a supererogatory basis, or making up for a missed fast, or in fulfillment of a vow, he should apologize. Specifically, the Prophet (may Allah's peace and blessings be upon him) directed the fasting person to clarify his condition: "let him say: 'I am fasting'" in an apology to the inviting person and to inform him that he is fasting and cannot eat from his food.
This is also meant to notify his fellow Muslim who invited him that his abstention is only because of fasting, not that he did not want to eat from his food. It was the habit of the Arabs that if they held evil intentions toward someone, they would not eat from his food. It is narrated in the Sahīh Muslim Collection that Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If one of you is invited, let him answer the invitation. If he is fasting, let him supplicate (for the inviter); if he is not fasting, let him eat."
In the Hadīth: There is nothing wrong with revealing voluntary acts of worship - like prayer and fasting - if there is a need for that..

1151
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Every action of the son of Adam is multiplied, and a single good deed is worth ten to seven hundred times. Allah Almighty said: 'Except for fasting, for indeed it is for Me, and I will give reward for it. He leaves his desires and food for My sake.' For the fasting person, there are two moments of joy: a moment of joy when he breaks his fast, and a moment of joy when he meets his lord. Verily, the Khulūf (unpleasant smell) coming from his mouth is more fragrant with Allah than the smell of musk.".

Commentary : Fasting is one of the most beloved acts of worship to Allah and the most sublime acts of piety whereby a servant seeks closeness to his Almighty Lord. Thus, its reward is immense, and its merit is great. The honor afforded by Allah for the fasting people is ceaseless, for they deprive themselves of food, drink, and sexual relations, and so Allah Almighty gives them from His vast bounty and prefers them over others.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) mentions that the reward for every act of goodness, righteousness, and worship performed by a Muslim gets multiplied, with a good deed being rewarded tenfold, up to seven hundred fold. Allah Almighty says: {Whoever comes with a good deed will be rewarded tenfold.} [Surat al-An‘ām: 160] Allah Almighty also says: {The likeness of those who spend their wealth in the way of Allah is like a grain that sprouts seven ears, each ear bearing a hundred grains. And Allah gives multiple [rewards] for whom He wills. And Allah is All-Encompassing, All-Knowing.} [Surat al-Baqarah: 261]
Then, the Prophet (may Allah's peace and blessings be upon him) mentioned that Allah Almighty said: "Except for fasting, for indeed it is for Me," i.e., fasting is excluded from these acts whose rewards are multiplied, for the reward of fasting can only be estimated by Allah Almighty. This is because fasting is a secret between a servant and his Lord. "and I will give reward for it," i.e., Allah Almighty is the One Who undertakes this reward and recompense, for the reward of fasting can only be enumerated by Allah, Exalted be He. He did not leave that to His angels. Rather, He undertook the giving of reward for it by Himself, and when Allah undertakes something by Himself, this denotes the immensity of this reward and recompense. This is because the fasting person abandons what his soul desires and the pleasures of food, drink, and copulation which are made lawful by Allah Almighty, in obedience to Allah, Exalted be He, and in pursuit of His love and approval.
Then, the Prophet (may Allah's peace and blessings be upon him) stated that the fasting person has two moments of joy: The First Joy: "a moment of joy when he breaks his fast;" this joy occurs in the worldly life after he ends and breaks the fast and completes the worship, hoping for Allah's reward and bounty. The second joy occurs when he dies and obtains the reward and recompense.
Then, the Prophet (may Allah's peace and blessings be upon him) swears that "the Khulūf (unpleasant smell) coming from his mouth" - the unusual foul smell that remains, after eating, in the mouth of a fasting person - "is more fragrant," i.e., better to Allah than the smell of musk. There is a difference of opinion regarding the Khulūf being more fragrant to Allah than the smell of musk. It means that it is more fragrant to Allah than the smell of musk to you; or it means that Allah Almighty will reward him in the Hereafter until his smell becomes more fragrant than the smell of musk; or that the person with the Khulūf will obtain a reward better than the smell of musk; or that the Khulūf is more rewardable than musk, which is recommended during Fridays and Eids; or that the angels find the Khulūf more pleasant than the smell of musk.
The Hadīth points out the reward and merit of fasting..

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‘Ā’ishah, the Mother of the Believers (may Allah be pleased with her), reported: One day the Messenger of Allah (may Allah's peace and blessings be upon him) said to me: "O ‘Ā’ishah, do you have something (to eat)?" I said: "O Messenger of Allah, there is nothing with us." Thereupon, he said: "Then, I am fasting." She said: The Messenger of Allah (may Allah's peace and blessings be upon him) went out, and a gift was given to us - or some visitors came in. When the Messenger of Allah (may Allah's peace and blessings be upon him) came back, I said to him: "O Messenger of Allah, a gift was given to us - or some visitors came in - but I have saved something for you." He said: "What is it?" I said: "Hays." He said: "Bring it." So, I brought it to him, and he ate. Then, he said: "I woke up in the morning while fasting." Talhah said: I narrated this Hadīth to Mujāhid and he said: "This is like a man giving charity out of his wealth. He may spend it if he wills or withhold it if he wills.".

Commentary : This Hadīth reveals one aspect of the Prophet's guidance in intending to fast, if a person did not find food, and breaking the fast if he found food. This stems from the leniency, ease, and flexibility of Islam. ‘Ā’ishah, the Mother of the Believers (may Allah be pleased with her), relates that the Messenger of Allah (may Allah's peace and blessings be upon him) one day asked her while being in her house in the morning, according to the version by An-Nasā’i: "O ‘Ā’ishah, do you have anything?" He meant food for him to eat, as related in the wording by Abu Dāwūd. She replied to him that she had no food. Thereupon, the Prophet (may Allah's peace and blessings be upon him), intending to fast, said: "Then, I am fasting," i.e., I am observing fast and abstaining from food. This indicates the legitimacy of intending to observe supererogatory fasting during the daytime, in case one has not eaten or drunk anything since the Adhān of Fajr.
Then, ‘Ā’ishah, the Mother of the Believers (may Allah be pleased with her), said that after the Prophet (may Allah's peace and blessings be upon him) went out in a state of fasting, a gift of food was given to them - the Prophet (may Allah's peace and blessings be upon him) would eat from gifted food, unlike food given as charity - or some visitor came to them and brought a gift of food.
When the Prophet (may Allah's peace and blessings be upon him) came back to the house of ‘Ā’ishah, the Mother of the Believers (may Allah be pleased with her), she told him about that and said that she hid part of the food for him to eat, as she knew he wanted to eat. The Prophet (may Allah's peace and blessings be upon him) asked her about the kind of food. She said: "Hays", which is a food made from a mixture of butter with dried dates. It is said: Flour or dried milk is added to it. So, the Prophet (may Allah's peace and blessings be upon him) asked her to bring it for him to eat therefrom. He (may Allah's peace and blessings be upon him) ate from it after having the intention to fast. Therefore, he said after eating: "I woke up in the morning fasting." This was supererogatory fasting. This is a teaching from the Prophet (may Allah's peace and blessings be upon him) to the Muslims so that they can follow his example.
Talhah ibn Yahya, who narrated the Hadīth from ‘Ā’ishah bint Talhah, said: I narrated this Hadīth narrated by ‘Ā’ishah bint Talhah to Mujāhid ibn Jabr al-Makki, the erudite Imām, and he said: "This is like a man giving charity out of his wealth. He may spend it if he wills or withhold it if he wills," i.e., the Prophet (may Allah's peace and blessings be upon him) did that because he had free choice regarding supererogatory fasting. This is like a man who intends to give charity from his wealth. If he wills, he can go ahead and give it to the one to whom he intended to give it, and if he wills, he can withhold it and not give it out.
The Hadīth indicates that the Prophet (may Allah's peace and blessings be upon him) could break the supererogatory fasting at any time of the day.
It shows that the Prophet (may Allah's peace and blessings be upon him) possessed little of worldly things because he adopted an ascetic approach to the transient worldly pleasures and preferred the bliss of the Hereafter with Allah.
It also suggests that if a person allocates part of his wealth for charity and then reconsiders and decides not to give charity, there is nothing wrong with that..