1913

Narrated Ibn `Umar (may Allah be pleased with them):The Prophet ﷺ said, "We are an illiterate nation; we can neither write nor calculate. The month is like this and this, i.e., sometimes of 29 days and sometimes of thirty days.".

Commentary :
Allah, Exalted is He, decreed that the sighting of the new moon (crescent) should be usedto determine the timings of the lunar months. The sighting of the crescent marks the end of one lunar month and the beginning of another. Based on this sighting, many religious obligations are determined, such as fasting and Hajj.
In this hadeeth, Ibn ‘Umar (may Allah be pleased with him) stated that the Prophet ﷺ said: “We are an uneducated nation; we can neither write nor calculate,” meaning that we, as Arabs, are mostly uneducated or unlettered. The Arabic word ‘Ummi’ denotes “motherly,” which indicates the inability to read, write, or calculate.
Reference to arithmetic skills here means the use of astronomical calculation to track the movements of stars, lunar stages, and calculate times and dates. Arabs are predominantly unfamiliar with astronomical calculation, although a few have mastered it.
Therefore, Islam assigns clear signs and obvious marks for acts of worship that require no astronomical calculation. Then, the Prophet ﷺexplained by the use of sign language to clarify for both the deaf and the non-Arabs. He ﷺ said: “The lunar month is such and such.” The narrator said: “He ﷺ pointed with his hands to indicate that the lunar month is either twenty-nine or thirty days. He ﷺ first pointed with all ten fingers of his hands twice, and folded the thumb the third time, to indicate twenty-nine days; and then gestured with his two hands thrice, to indicate thirty days.
A lunar month does not exceed thirty days and is not less than twenty-nine days. The beginning of the month is marked by the sighting of the crescent after the sunset of the twenty-ninth day, and if the crescent is not sighted, the month is thirty days.
It is noteworthy that the description ‘Ummi (uneducated)’ is one of the attributes of perfection with which Allah, Exalted is He, endowed His Messenger ﷺ and praised him, even though it may be considered an attribute of imperfection with respect to others, because the practice of reading and writing is a means to acquire knowledge that often refines people’s personalities and elevates their status. Since Allah, Exalted is He, singled out the Prophet ﷺ for the earlier and latter knowledge without the need of learning how to read and write, it was a miracle in this respect, and an indication of the sincerity with which he ﷺ was described in the earlier heavenly books and by which was known to the previous nations. Allah, Exalted is He, Says (what means): {Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel…} [Quran 7:157].
In his case, illiteracy is perceived as one of his greatest miracles, and the greatest honor conferred upon him, although it is indicative of apparent deficiency and inability for others.
It is also deduced from the hadeeth that the use of sign language is allowable to explain unclear information..

1914

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "None of you should fast a day or two before the month of Ramadan unless he has the habit of fasting (voluntary fasting) (and if his fasting coincides with that day) then he can fast that day.".

Commentary :
Allah, Exalted is He, decreed that the sighting of the new moon (crescent) should be usedto determine the timing of the lunar months. The sighting of the crescent marks the end of one lunar month and the beginning of another. Based on this sighting, many religious obligations are determined, such as fasting and Hajj.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) stated that the Prophet ﷺ forbade Muslims from fasting the day or two days before the month of Ramadan (the last day or two days of Sha’baan). It is not prescribed for Muslims to observe fasting at the end of Sha’baan as a precaution, because theobligatory fastingis contingent on the sighting of the moon and there should beno Takalluf (i.e., overburdening oneself with undue duties) involved, whether the sky is clear or cloudy.
He ﷺ specifically mentioned the last two days of Sha‘baan because doubt may arise on those two days if the sky happened to be cloudy (and it was not possible to sight the new moon clearly) for two or three months. He ﷺforbade fasting on these days for two reasons.First, for fear that this would involve adding extra days to the month of Ramadan.It was also forbidden to fast on the Day of ‘Eid for the same reason, and to avoid following the example of the People of the Book,who had fallen into adding to their obligatory fasting based on their personal whims and preferences. This is whyit is prohibited to fast on the Day of Doubt, i.e., the last day of Sha‘baan. Second, the religion made the obligatory fasting in Ramadancontingent on the sighting of the moon and fasting on the preceding day or two days implies challenging the rulings of Islam.
Then he ﷺmade an exception from this prohibition if a person is used to fasting on a specific day, such as the case of someone who habitually observes fasting on alternate days or on Mondays, if such were to coincide with these two days. In this case, there is no impediment to fasting on these days because it does not fall under the category of forbidden fasting (as intended in the hadeeth) as per the laws of Islam.
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1915

Narrated Al-Baraa’ (may Allah be pleased with him):It was the custom among the Companions of Muhammad that if any of them was fasting and the food was served (fast-breaking meal), but he slept before eating, he would not eat that night and the following day till sunset. Qays ibn Sirmah Al-Ansaaree was fasting and came to his wife at the time of Iftaar (fast-breaking meal) and asked her whether she had anything to eat. She replied, "No, but I would go and bring some food for you." He used to do hard work during the day, so he was overwhelmed by sleep and fell asleep. When his wife came back and saw him, she said, "Disappointment for you!" When it was midday on the following day, he fainted and the Prophet ﷺ was informed about the whole matter and the following ayah was revealed (which mean): {It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]…} [Quran 2:187] So, they were overjoyed by it, and then Allah also revealed: {And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the sunset...} [Quran 2:187]
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Commentary :
The wisdom of Allah, Exalted is He, entailed that the Quran should not be revealed all at once, but should rather be revealed on different occasions, to ensurethe gradual building and refinement of the Muslim community that He willed for Muslims.Therefore, the ayaat of the Quran were revealed to address the problems and emerging issues that arose.
In this hadeeth, Al-Baraa’ ibn ‘Aazib(may Allah be pleased with him)related that when fasting was first made obligatory (in Ramadan), any ofthe Companions (may Allah be pleased with them)who happened to sleep before breaking his fast would not eat that night and would fast the following day,eating onlyafter the Maghrib prayer of the following day! They had a limited window of time to break their fast; from Maghrib prayer to the time when they went to bed that night. If anyone happened to sleep before breaking his fast, he would carry on with fasting on the following day, and then break his fast on the following day.The same was true for engagement in sexual intercourse with their wives.
He (may Allah be pleased with him) also stated that Qays ibn Sirmah Al-Ansaaree(may Allah be pleased with him) was fasting oneday and went to his wife at the time of Maghrib prayer asking her for the Iftaar (fast-breaking) meal. She told him that she hadn’t any food butsought his permission to go and fetch him some. Exhausted after his workday, hefell asleep while waiting for her. When his wife came back and saw him asleep, she said: "Disappointment for you," meaning,“what a deprivation.” Thiswas a commonly used expression for someone who missed out on an attainment to which he aspired. Qays (may Allah be pleased with him)did not eat anything that night and woke up on the following dayand observed fasting. When hewas halfway through the day, he fainted, and the incident was reported to the Prophet ﷺ. On that occasion, Allah, Exalted is He, revealed the ayah that reads (meaning): {It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are clothing for you and you are clothing for them. Allah knows that you used to deceive yourselves, so He accepted your repentance and forgave you. So now, have relations with them and seek that which Allah has decreed for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the sunset. And do not have relations with them as long as you are staying for worship in the mosques. These are the limits [set by] Allah, so do not approach them. Thus does Allah make clear His ordinances to the people that they may become righteous.} [Quran 2:187].The ayah means that it is deemed allowable for you to engage in sexual intercourses with your wives, eat, and drink at any time of the night until the white thread of dawn becomes distinct to you from the black thread (of night). At that point of the night, it is obligatory on them to abstain from eating, drinking and sexual intercourse until sunset. The Companions(may Allah be pleased with them)were overjoyed.

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1916

Narrated ‘Adiy ibn Haatim(may Allah be pleased with him):When the above ayahwas revealed (which means): {And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of the dawn],} [Quran 2:187] I took two (hair) strings, one black and the other white, and kept them under my pillow and went on looking at them throughout the night but could not make anything out of it! So, the next morning I went to Allah's Messenger ﷺ and told him the whole story. He ﷺexplained to me, "That ayah means the darkness of the night and the whiteness of the dawn.".

Commentary :
The Messenger of Allah ﷺ was the source of knowledge for his Companions(may Allah be pleased with them); whenever they were confused regarding any of the laws of Islam or the meaning of any ayaatof the Quran, they turned to him for clarification and guidance, and he ﷺ would teach and guide them.
In this hadeeth, ‘Adiy ibnHaatim(may Allah be pleased with him)reports that when the following ayah was revealed (which means): {And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]} [Quran 2:187], it was prescribed for Muslims to eat and drink all night long until dawn, and prior to that they were only allowed to eat and drink after Maghrib prayer until they went to bed. Whenever any of them went to bed, it was not allowed to eat or drink on that night and on the following day as well (until the Maghreb prayer), as narrated in Saheeh Al-Bukhaaree. ‘Adiy ibn Haatim(may Allah be pleased with him) understood that the wording of the ayahto be literal,that it meant actualwhite and black threads, and that it is allowable to eat and drink until one could distinguish between them, i.e., after sunrise. Therefore, he brought two ropes (black and white ones) and put them under his pillow to preserve them so that he could easily look at them without having to get up. He would raise the pillow and look at them to determine the beginning of the fast day. After dawn,he would look at the two ropes, but hecould not distinguish the white from the black one, for the daylight was still faint.
Whereupon he (may Allah be pleased with him)went to the Messenger of Allah ﷺand told him the whole story. The Messenger of Allah he ﷺexplained that the correct meaning of theayahwas not to be able to see clearly actualwhite and black threads, but rather meant the ability to distinguish the blackness of the night from the whiteness of the morning, i.e., after dawn, and that the break of dawn was the time limit for the end of the night and the beginning of the morning.This means that whoever wishes to observe fasting is required to abstain from eating and drinking upon seeing that clear and prominent sign, i.e., the break of dawn..

1917

Narrated Sahl ibn Sa’d(may Allah be pleased with him):When the following ayah was revealed(which means): {And eat and drink until the white thread of dawn becomes distinct to you from the black thread,} [Quran 2:187] some people who intended to fast, tied black and white threads to their legs and went on eating till they differentiated between the two. Allah then revealed the words, {[of the dawn]}, and it became clear that meant the night and day..

Commentary :
The Noble Quran was not revealed all at once, but was rather revealed to the Prophet ﷺon different occasions, and some ayaat were revealed to further explain and clarify others. The Companions(may Allah be pleased with them)hastened to comply with the divine commands revealed to them.
In this hadeeth, Sahl ibn Sa‘d (may Allah be pleased with him) related the occasion during which the following ayah was revealed. Allah, Exalted is He, Says (what means): {And eat and drink until the white thread becomes distinct to you from the black thread.} [Quran 2:187].Some of the Companions (may Allah be pleased with them)understood the wording of the ayah literally, and that it meant actual white and black threads. Therefore, they would bring two threads (a black and a white one) and tie them to their feet and would eat and drink until they were able to differentiate between the black and white one (i.e., to determine the beginning of the fast day after dawn). Afterwards, Allah, Exalted is He, revealed the words {of the dawn} [Quran 2:187].in the ayah, and thereupon they learned that it does not referto actual white and black threads, but rather meant the ability to distinguish the blackness of the night from the whiteness of the morning, i.e., after dawn, and that the break of dawn was the time limit for the end of the night and the beginning of the morning. This means that whoever wishes to observe fasting is required to abstain from eating and drinking upon seeing that clear and prominent sign, i.e., the break of dawn.
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1923

Narrated Anas ibn Maalik (may Allah be pleased with him):The Prophet ﷺsaid, "Eat Suhoor (pre-dawn meal) for indeed there is a blessing in it."
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Commentary :
The Prophet ﷺ did not leave any good pertaining to this worldly life or the Hereafter without guiding Muslims to it and urging them to abide by it.
In the hadeeth, the Prophet ﷺurgedand commanded those who wished to fast to eat the Suhoor (pre-dawn meal). He ﷺ said: “Eat Suhoor,”meaning the pre-dawn meal during the month of Ramadan(obligatory fasting) and otherwise (voluntary fasting). He ﷺ explained: “for indeed there is a blessing in it,”meaning that it abounds in good, benefits, and blessings. The blessings in Suhoor aretastededon account of following the Sunnah and going against the practices of the People of the Book, because they did not eat before dawn. It also helps the fasting person gain strength to be able to endure fasting, boosts his energylevels for the rest of the day, andempowers him to practice self-restraintand repel the urges toexhibit bad mannerstriggered by hunger. The blessings of Suhoor are also manifest in being a reason for giving charity to those who may ask for it at this time, or join him for the Suhoor meal, in reciting Thikr and supplications at a time when they are most likely accepted, and holding the intention of fasting for those who had forgotten to do so before going to bed on the previous night.
Emphasis is placed on eating the Suhoor meal because most people most likely sleep at this time;they may be overwhelmed by sleep and thus miss out on having thisimportant meal, causingthem to experience fatigue at daytime while performing their daily activities and work.
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1924

Narrated Salamah ibn Al-Akwa’ (may Allah be pleased with him):Once the Prophet ﷺordered a person on ‘Aashooraa’ (the 10th day of Muharram) to announce, "Whoever has eaten, should not eat any more, but observe fasting, and who has not eaten should not eat, but complete his fast (till the end of the day)”.
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Commentary :
The Day of ‘Aashooraa’ is one of the blessed days of Allah, Exalted is He, on which He saved His Prophet Moosaa from Pharaoh and his army. The Messenger of Allahﷺ fasted it, and commanded Muslims to fast as well. It was the first prescribed fast for Muslims before fasting was deemed obligatory in Ramadan.
In this hadeeth, Salamah ibn Al-Akwa‘ (may Allah be pleased with him) stated that the Prophet ﷺ sent a man, i.e., Hind ibn Asmaa’ ibn Haarithah Al-Aslamee(may Allah be pleased with him), as stated in Musnad Ahmad and other Hadeeth collections, to announce to people on the Day of ‘Aashooraa’, the 10th day of the sacred month of Muharram, that whoever had eaten on that day should abstain from eating for the rest of the day until the time of Iftaar, to honor the sacredness of this blessed day, and that whoever had not eaten yet should hold the intention of fasting and fast.
After the fasting of Ramadan was deemed obligatory, fasting on the Day of ‘Aashooraa’became optional.It has been reported that fasting on the Day of ‘Aashooraa’ expiates the sins committed during the previous year, as reported on the authority of Aboo Qataadah (may Allah be pleased with him) and narrated by Imam Muslim.
Many narrations have been reported regarding the reasons why the Prophet ﷺ fasted onthe Day of ‘Aashooraa’. For instance, it was narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that he said:“When the Prophet ﷺ came to Al-Madeenah, he found (the Jews) fasting on the Day of ‘Aashooraa’ (i.e., 10th of Muharram). They used to say: "This is a great day on which Allah, Exalted is He, saved Prophet Moosaa and drowned the folk of Pharaoh. Moosaa observed the fast on this day, as a sign of gratitude to Allah." The Prophet ﷺ said, "I am closer to [Prophet] Moses than they!" So, he observed fast (on that day) and ordered the Muslims to fast on it.” [Al-Bukhaaree and Muslim].
Moreover, it was reported on the authority of Ibn ‘Umar (may Allah be pleased with him)that the Prophet ﷺ said about the Day of ‘Aashooraa’: “That was a day on which the people of pre-Islamic days used to observe fast. So, he who amongst you likes to observe fast should do so, and he who does not like it should abandon it.” [Al-Bukhaaree and Muslim].
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1926

‘Aa’ishah and Umm Salamah (may Allah be pleased with them)said:At times, Allah's Messenger ﷺ used to get up in the morning in a state of Janaabah (i.e., post sexual-intercourse ritual impurity) after having sexual relations with his wives, take a bath and fast.
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Commentary :
The Companions sometimes held different opinions regarding certain issues, but they abided by the due Islamic etiquette of disagreement that the Prophet ﷺ taught them.
In this hadeeth, ‘Abd Al-Rahmaan ibn Al-Haarith, a Taabi‘i (Follower, from the generation of Muslims who followed the Companions), narrated thathe told Marwaan ibn Al-Hakam that the Mothers of Believers ‘Aa’ishah and Umm Salamah(may Allah be pleased with them) told him that the Prophet ﷺ sometimes woke upafter dawn in a state of Janaabah after having intimate relations with some of his wives,and that he ﷺ would perform Ghusl and observe fasting on that day, as long as he ﷺ had not eaten or drunk anything after dawn. This indicates the permissibility ofcommencing fasting while being in a state of Janaabah before performing Ghusl. The state of Janaabah refers to the post sexual-intercourse state of major ritual impurity experienced by whoever discharges(ejaculates) Manniy (semen) or engages in a sexual intercourse, and the Arabic word denotes the refrainment from prayer and certain worshipful acts until attaining ritual purity (by performing Ghusl).
When Marwaan ibn Al-Hakam, who was then the governor of Al-Madeenah,heard that, he made‘Abd Al-Rahman swear to tell this hadeeth to Aboo Hurayrah(may Allah be pleased with him) - for he used to give Fatwa (scholarly opinion) that whoever wakes upin a state of Janaabah in the morning, his fast on that day is not valid - because the wives of the Prophet ﷺwere the most knowledgeable in such matters. He added: “I urge you tosurprise Aboo Hurayrah (may Allah be pleased with him)with it,” and this could also mean to rebuke him with it.Marawaan made ‘Abd Al-Rahmaanswear to inform Aboo Hurayrah (may Allah be pleased with him) of that hadeeth to investigate the relevant ruling further, to know whether or not he (may Allah be pleased with him)knew of another abrogated text, or one that abrogated this ruling, or warranted specification of its general indication or its interpretation to a different effect.
‘Abd Al-Rahmaan ibnAl-Haarith disliked doing what Marwaan ibn Al-Hakam asked him to do, and later on met with Aboo Hurayrah (may Allah be pleased with him)at the Miqaat of Dhul-Haleefah, theMiqaat of the people of Al-Madeenah who wish to perform Hajj or ‘Umrah.This place is currently known as Aabaar ‘Ali,a specified placeat the beginning of the route from Al-Madeenah to Makkah, about six miles (approximately 13 km) away from Al-Madeenah and two hundred miles (approximately 408 km) away from Makkah, and it is the farthest Miqaat from Makkah. Aboo Hurayrah (may Allah be pleased with him) owned a plot of land there. ‘Abd Al-Rahmaan said to him, “I shall tell you something, and had not Marawaan urged me to do so, I would not have brought it up!” He then informed him of the statement the Mothers of the Believers ‘Aa’ishah and Umm Salamah (may Allah be pleased with them). Thereupon, Aboo Hurayrah (may Allah be pleased with him) told him that Al-Fadhl ibn ‘Abbaas (may Allah be pleased with them) had reported to him that the Prophet ﷺ said that whoever wakes up in the morning of a fast day while being in a state of Janaabah, his fasting is invalid, but ‘Aa’ishah and Umm Salamah (may Allah be pleased with them) were more knowledgeable of such matters.A version of the hadeeth cited in Saheeh Muslim reads: “Narrated Aboo Hurayrah (may Allah be pleased with him) ‘Have they said that?’ He (‘Abd Al-Rahmaan) replied: ‘Yes!’ Thereupon, Narrated Aboo Hurayrah (may Allah be pleased with him) ‘They are more knowledgeable (of such matters)!’”
Clearly, they were more knowledgeable of such matters than Al-Fadhl (may Allah be pleased with them), and their statement in this regard is given precedence overothers, because they narrated it based on close observation of the Prophet’s private life, unlike others.
It is deduced fromm the hadeeth that Muslims should accept and embrace the truth and give up opinions that are proven wrong by means of sound argument and proof.
It is also inferred from it that it is permissible for scholars to visit therulers, discuss with them issues of knowledge, and obey them in what is permissible and good.
Finally, it is deduced that ifa religious ruling on a given matter is disputed, it should be referred to the ones who are most likelyknowledgeable of it.
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1927

‘Narrated Aa’ishah (may Allah be pleased with her):
The Prophet ﷺ used to kiss and embrace (his wives) while he was fasting, and he had more power to control his sexual desires than any of you.”Narrated Jaabir (may Allah be pleased with him): "The person who discharges (semen) after casting a look (on his wife) should complete his fast.".

Commentary :
The Prophet ﷺ made clear for us the permissible and impermissible acts for a fasting person by means of his sayings and actions, and the honorable Companions (may Allah be pleased with them) reported such sayings and actions to us.
In this hadeeth, the Mother of Believers ‘Aa’ishah (may Allah be pleased with her), the wife of the Prophet ﷺ, clarified to us the allowable acts of intimacy between spousesduring fasting. She (may Allah be pleased with her) said: “The Prophet ﷺ used to kiss and embrace (his wives) while he was fasting,” meaning kissing ortouching (skin-to-skin contact), without engaging in sexual intercourse, such asforeplay and embracing. He ﷺ used to do so in the obligatory and voluntary fasting. She (may Allah be pleased with her) added: “… and he had more power to control his sexual desires than any of you,” meaning that he ﷺ had the best self-control ability to curb his sexual desires from invalidating his fast. The Arabic word ‘Al-’Irab’ used in the hadeeth refers to the sexual need or body part. The Mother of the Believers ‘Aa’ishah (may Allah be pleased with her)indicated by her saying: “… and he had more power to control his sexual desires than any of you,” that it is permissible to kiss and to engage in lesser acts of intimacy (without actually having sexual intercourse) for those who are able to control themselvesso that there is no fear of ejaculation or even having sex.
The hadeeth also highlights the good manners of the Prophet ﷺ and his kindness with his wives.
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1929

Zaynab(may Allah be pleased with her), the daughter of Umm Salamah, narrated that her mother said, "While I was (lying) with Allah's Messenger ﷺ underneath a woolen sheet, I got the menstrual bleeding, and then slipped away and put on the clothes (which I used to wear) in menses. He asked, "What is the matter? Did you get your menses?" I replied in the affirmative and then entered underneath that woolen sheet. I and Allah's Messenger ﷺ used to take a bath from one water pot and he used to kiss me while he was fasting.".

Commentary :
The Mothers of the Believers (may Allah be pleased with them), the wives of the Prophet ﷺ, reported to us manydetails of his private life with them. This has helped tofurther explain the laws of Islam and clarify for Muslims their religion.
In this hadeeth, the Mother of the Believers, Umm Salamah, Hind bint Aboo Umayyah(may Allah be pleased with her) narrated that while she was lying next to the Prophet ﷺ beneath a blanket or covering called ‘Al-Khameelah,’a black sheet made of wool or other fabric, she experienced the menstrual bleeding. Therefore, shegot up hurriedly anddiscreetly so thatno blood shouldreach the Prophet’s ﷺbody. It could also mean that she was disgusted to sleep next to him in such acondition. She (may Allah be pleased with her)took the clothes that she had prepared to wear during menstruation to put them on. Thereupon, the Prophet ﷺnoticed and said to her: "What is the matter? Did you get your period?" She (may Allah be pleased with her) replied in the affirmative and then he ﷺ asked her to come back to bed next to him underneath that woolen sheet (Khameelah).
She (may Allah be pleased with her)also stated that she and the Prophet ﷺ used to take a bath from one water pot while both were in a state of Janaabah. They used to share the same water pot during Ghusl and he ﷺused to kiss her while he was fasting, for he ﷺhad more power in controlling his sexual desires, and kissing his wives would not result in engaging in sexual intercourse during daytime of Ramadan, as the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) said: “… and he had more power to control his sexual desires than any of you.” It is deduced therefrom that it is allowable for a Muslim man to kiss and engage in Mubaasharah (i.e., lesser acts of intimacy like kissing, embracing, and skin-to-skin contact without engaging in sexual intercourse) with his wife during daytime inRamadan, provided that he has the power to control himself and abstain from any act of intimacy where there is fear of ejaculation or engaging in sexual intercourse.
It is also inferred from the hadeeth that it is preferable for a woman to wear special clothes for menstruation, other than her usual clothes.
The hadeeth also underlines the good manners of the Prophet ﷺ and his kindness with his wives..

1938

Narrated Ibn ‘Abbaas (may Allah be pleased with him):The Prophet ﷺhad Hijaamah performed on him while he was in the state of lhraam (i.e., ritual state of consecration), and also while he was observing fasting..

Commentary :
Hijaamah (cupping therapy)is one of the ancient forms of alternative medicine used to remove bad blood from the body.
In this hadeeth, ‘Abdullahibn ‘Abbaas(may Allah be pleased with them) informed us that the Prophet ﷺhad Hijaamah performed on him while he was in a state of lhraam (ritual state of consecration), and also while he was fasting.
The apparent indication of the hadeeth is that it refers to two sperate occasions. The version of the hadeeth cited in Saheeh Al-Bukhaaree reads: “The Prophet ﷺhad Hijaamah performed on his head while he was in a state of lhraam to cure migraine headaches. This took place in Lahy Jamal,a place between Makkah and Al-Madeenah, about seven miles (12 km) away from Al-Madeenah..

1940

Narrated Thaabit Al-Bunaanee:Anas ibn Maalik (may Allah be pleased with him)was asked whether they believed that undertaking Hijaamah therapyis disliked for a fasting person. He replied in the negative and said, "No [not for a religious reason], except for fear of weakness.".

Commentary :
Hijaamah (wet cupping therapy) is one of the ancient forms of alternative medicine used to remove bad blood from the body.
In this hadeeth,the Taab’iee Thaabit Al-Bunaaneeinforms us that Anas ibn Maalik (may Allah be pleased with him) was asked whether they believed that Hijaamah therapy was disliked for a fasting person during the lifetime of the Prophet ﷺ.
Anas (may Allah be pleased with him) clarifiedthat it was held as non-prohibitivelydisliked(Makrooh Tanzeehan) rather than prohibitively disliked (Makrooh Tahreeman), because it may cause fatigue during fasting, possibly drainingthe fasting person and requiringhim to getnutrients into his body (i.e., break his fast).
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1942

‘Narrated Aa’ishah (may Allah be pleased with her):Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him) said, "O Allah's Messenger!I fast continuously."
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Commentary :
Islam commands Muslims to avail of their share of the worldly life, and not to neglect the right of Allah to be worshipped. Thus, it preaches harmonious balance between the life of the body and that of the heart. Some of the Companions (may Allah be pleased with them)used to abide by the original religious rulings rather than opting for concessionsgranted by the religion with the aim of drawing closer to Allah, without hindering their abilities to carry on with their normal everyday activities.
In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him) told the Prophet ﷺ he used to fast continuously, meaning to fast all year long,except for days when fasting is deemed forbidden such as the two days of ‘Eid andthe days of Tashreeq (i.e., the 11th 12th and 13th of Thoo al-Hijjah).
A version of the hadeeth in Saheeh Al-Bukhaaree and Saheeh Muslim states that he (may Allah be pleased with him) said so to the Prophet ﷺ because hetravelled often and was asking about fasting while traveling. The Prophet ﷺ said: “You may fast if you wish or refrain from fastingif you wish!” As far as voluntary fasting while traveling is concerned, a person is given the choice to observe fasting or refrain from it. The prohibition of fasting continuously (all year long) has been reported in the Sunnah. It has been narrated on the authority of ‘Abdullah ibn ‘Amr ibn Al-‘Aas (may Allah be pleased with them) that the Prophet ﷺ said to him: “There is no (reward for) fasting (for him) who fasts perpetually (all year long).” [Al-Bukhaaree and Muslim].
To reconcile between the two hadeeths,scholars have advised that the wisdom behind forbidding fasting perpetually (all year long) is that it drains a person and renders him unable to partake in Jihaad and fulfill the rights due on him. However, if someone has the physical strength to endure fasting all year long while fulfilling the rights due on him (and carry out his obligations), there is no harm in that..

1943

‘Aa’ishah(may Allah be pleased with her), the wife of the Prophet ﷺ, said:“Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him)asked the Prophet ﷺ: "Should I fast while traveling?" The Prophet ﷺreplied, "You may fast if you wish, and you may not fast if you wish.”
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Commentary :
Travelling is a tortuous experience and it is usually accompanied by fatigue and hardship. Therefore, Allah, Exalted is He,has relieved travelersof certain religious duties and the Laws of Islamhas granted him legal concessions to eliminate such hardship. However, some of the Companions (may Allah be pleased with them) used to abide by the original religious rulings rather than opting for legal concessions granted by the religion with the aim of drawing closer to Allah.
In this hadeeth, the Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) stated that Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him)asked the Prophet ﷺwhether or not he should fast while traveling. The Prophet ﷺ gave him the choice to fast or refrain from fasting while traveling. He ﷺ said: "You may fast if you wish, and you may not fast if you wish.”
Refrainment from fasting while traveling is a legal concession granted to the traveler, upon whom fasting is otherwise deemed obligatory. A traveler is given the choice between availing himself of this legal concession or abiding by the original ruling.
Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him)observed voluntary fasting often and it has been reported in Saheeh Al-Bukhaaree and Saheeh Muslim that he even used to fast continuously, meaning all year long, except for days when fasting is deemed forbidden, such as the two days of ‘Eidand the days of Tashreeq (i.e., the 11th 12th and 13th of Thoo al-Hijjah).
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1945

Narrated Aboo Al-Dardaa’ (may Allah be pleased with him):We set out with Allah's Messengerﷺon one of his journeys on a very hot day, and it was so hot that one had to put his hand over his head because of the severity of heat. None of us was fasting except the Prophet ﷺand Ibn Rawaahah (may Allah be pleased with him).
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Commentary :
Traveling is not free of physical and psychological hardship, and therefore, Allah, Exalted is He, relieved travelersof certain religious duties, and the Laws of Islam grants legal concessions to eliminate such hardship. However, some of the Companions (may Allah be pleased with them) used to abide by the original rulings rather than opting for legal concessions granted by the Laws of Islam whenever they were able to do so, with the aim of drawing closer to Allah.
In this hadeeth, Aboo Al-Dardaa’ (may Allah be pleased with him) related that they set off on a journey with the Prophet ﷺ on a very hot day during the month ofRamadan, as stated in the narration in Saheeh Muslim. It was so hot thatthe Companions had toput their hands over their heads because of the severity of the heat. None of them fasted on that day except for the Prophet ﷺ and‘Abdullahibn Rawaahah(may Allah be pleased with him).The rest of the Companions(may Allah be pleased with them) availed themselves of thelegal concession in this regard. Allah, Exalted is He, Says (what means): {…and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship.} [Quran 2:185].
It has been reported that the Prophet ﷺ refrained from fasting during some of his travels and criticized those who were fasting, as narrated in Saheeh Muslim on the authority of Jaabir ibn ‘Abdullah(may Allah be pleased with them): “The Messenger of Allahﷺwent off to Makkah in Ramadan in the year of the Conquest, and they fasted until they arrived at Kuraa‘Al-Ghameem (i.e., a valley two stages from Makkah on the way to Al-Madeenah). He ﷺthen called for a cup of water which he raised until people looked at it, and then he drank. He ﷺwas told afterwards that some people had carried on with their fast (and had not broken it). Thereupon, heﷺ said, “Those are the disobedient ones; those are the disobedient ones.””
The reason the Prophet ﷺ described those people as ‘disobedient’ was that he ﷺ had commandedthem to break their fast and it was upon them to obey him. He ﷺ sometimes commanded Muslims verbally and sometimes tacitly by his actions.When he ﷺ broke his fast, this was a tacit command for themto avail themselves of the relevant legal concession so that they would gain strengthen forJihaad. Since these disobedient people refused to comply with his command, they fell into manifest error. They were described as ‘disobedient’ because in doing so they contravened the Laws of Islam..

Al-Mughira ibn Shu'ba narrated, “There was no one authentically reported the news of Ali except the companions of Abdullah ibn Masoud.”.

Commentary : One has to verify the narrators and reports taced back to the Prophet (ﷺ) and his companions. We narrate the trustworthy and truthful narrators' reports, for some people and reports may not be accepted. We have to be careful, for some may have purposes drawing them to fabricate narrations. In this report, Al-Mughira ibn Shu'ba confirmed that it was only the companions of Abdullah ibn Masoud who narrated the authentic reports about Ali. They were the only people reporting what was authentically narrated about him. After some events of trial like killing Uthman ibn Affan, Ali's fighting Khawarij and others, Muaweya’s rule after Al-Hasan’s abdication, lots of fabricated reports narrated about Ali by whether his supporters or opponents, unlike Abdullah ibn Masoud who just narrated and conveyed authentic reports to his own companions, including reports about Ali. Imam Muslim narrated that Abu Ishaq Amr ibn Abdullah As-Sabe'i narrated, “When they fabricated reports after Ali, one of Ali’s companions said, ‘May Allah kill them! They corrupted every type of knowledge!'" This refers to the reports that Rawafid and Shia fabricated and inserted to Ali’s knowledge and reports. This hadith contains the following lessons: (1) It illustrates the virtue of Abdullah ibn Masoud and his companions for their accurate conveying the truth and (2) It confirms the necessity of deeply examining the reports before accepting them..

Jaber ibn Abdullah narrated, "The Messenger of Allah ﷺ allowed us to eat the flesh of horses but forbade us from eating donkey flesh.".

Commentary : The Prophet (ﷺ) used to explain to people the lawful and unlawful foods and drinks which were not stipulated in the Quran. In this hadith, Jaber ibn Abdullah narrated that the Prophet (ﷺ) allowed consuming horse meat but prohibited consuming the meat of domesticated donkey which is used to serve people, especially farmers in villages. The Prophet (ﷺ) strictly prohibited it on Khaybar Day in the seventh year after Hijrah. This is due to some things such as: (1) It has benefits for people as in transporting and carrying unlike horses or (2) Its meat is bad. In the two Sahihs, Anas narrated that the Prophet (ﷺ) said, “Verily, Allah and his Messenger prohibited you from (eating of) the donkey flesh, for it is filthy.” This is unlike the zebra flesh which is permitted in other hadiths. In the two Sahihs, Abu Qatada narrated, “I said, ‘O Messenger of Allah, I hunted a zebra and still have some of its flesh.’ The Prophet (ﷺ) told people to eat while they were in the state of ihram.” In Sunan Abu Daoud, the Prophet (ﷺ) forbade them to eat mule flesh. The hadith of Jaber contains the following lessons: (1) It shows the legitimacy of consuming horse flesh and (2) It clarifies the prohibition of consuming domestic donkey flesh..

Yahya ibn Ya’mur narrated, “The first man who spoke about qadar (divine decree) in Basra was Ma'bad Al-Juhany. Humaid ibn Abderrahman Al-Hemyary and I set out for pilgrimage - or umrah - and said, ‘If we can only meet someone of the Prophet’s companions ﷺ, we will ask him about what those people are saying about qadar. Accidentally, we saw Abdullah ibn Omar ibn Al-Khattab while he was entering the mosque. My companion and I surrounded him, one on his right and the other on his left. I expected that my companion would authorize me to speak so I said, ‘O Abu Abdurrahman! We have some people in our land who recite the Quran and seek knowledge [he added some of their affairs as they claim that there is no divine decree and events were not predestined].’ Abdullah ibn Omar said, ‘If you meet such people, tell them that I am neither from them nor they are from me. By whom Abdullah ibn Umar swears, if any one of them had given charity of gold equal to the mountain of Uhud, Allah would not have accepted it unless he had believed in the divine decree.’ He further said, ‘My father, Omar ibn al-Khattab, told me, ‘Once we were sitting with the Messenger of Allah ﷺ, a man with deep white clothes and deep black hair came. He neither had signs of travel on him nor any of us recognized him. He sat with the Prophet ﷺ, placed his knees next to the Prophet’s knees and his palms on the Prophet’s thighs, and said, ‘O Muhammad, inform me about al-Islam.’ The Messenger of Allah ﷺ said, ‘Islam is to testify that there is no god but Allah and that Muhammad is the messenger of Allah, establish prayer, pay Zakat, observe the fast of Ramadan, and perform pilgrimage if you can bear it.’ He (the inquirer) said, ‘You have told the truth.’ He (Omar) said, ‘It amazed us that he asked then verified his truth.’ He (the inquirer) said, ‘Inform me about iman (faith).’ The Prophet said, ‘It is to believe in Allah, His angels, His books, His messengers, the Last Day, and the divine decree, good and evil.’ He (the inquirer) said, ‘You have told the truth.’ He (the inquirer) said, ‘Inform me about ihsan.’ He (the Prophet) said, ‘It is to worship Allah as if you are seeing Him, for though you do not see Him, He sees you.’ He (the enquirer) said, ‘Inform me about the hour (the last day).’ He (the Prophet) said, ‘One who is asked about it does not know more about it than the one who is asking.’ He (the inquirer) said, ‘Inform me about its signs.’ He (the Prophet) said, ‘That the slave-girl will give birth to her mistress, that you will find barefooted, naked, destitute, goat-herds competing with each other in constructing buildings.’ He (Omar) said, ‘Then he (the inquirer) went on his way and I stayed for a long while then the Prophet said to me, ‘Omar, do you know who this inquirer was?’ I replied, ‘Allah and His Messenger know best.’ He (the Prophet) said, ‘He was Gabriel (the angel) who came to instruct you the matters of your religion.’”.

Commentary : Belief in qadar (divine decree) is one of the fundamentals of the Islamic faith. The Prophet (ﷺ) explained that acting based on lawful means does not contradict it. On the other hand, he warned his nation against those denying divine decree or claiming that it contradicts Islamic faith. This supreme hadith taught us the Islamic religion by clarifying its pillars along with the signs of the Last Day. In this hadith, Yahya ibn Ya’mur reported that the first one who rejected the divine decree was Ma'bad Al-Juhany. He was one of the students of al-Hasan al-Basri. Once he spread his heresy of rejecting the divine decree, Al-Hajjaj imprisoned and killed him. This was in Basra, a city built by Caliph Umar ibn Al-Khattab in the south of Iraq in 17 AH. and inhabited by people in 18 AH. Denying the divine decree means that Allah just knows people's deeds after they occur. His saying, “... in Basra” implies that he was preceded by others who adopted this heresy outside Basra. It was said that this misleading heresy first arose in Mecca when the Kaaba burned and Ibn al-Zubair was trapped by Yazid. Some said it was burned by Allah's decree while others rejected this opinion. It was also said that the first one who rejected the divine decree in Levant was Amr Al-Maqsous. In this hadith, Yahya ibn Ya'mur reported that both he and Humaid ibn Abderrahman Al-Hemyary set out for pilgrimage - or umrah - to the Sacred House in Macca and hoped they met one of the Prophet's companions so they asked him about rejecting the divine decree that some adopted. Accidentally, they saw Abdullah ibn Omar ibn Al-Khattab entering the mosque. They surrounded him, one on his right and the other on his left. Yahya expected that his companion would authorize him to speak due to either his being older or more eloquent than him or that Humaid was too shy to ask. Yahya told Abdullah about what happened and addressed him with his nickname, Abu Abderrahman out of respect. He told him that there were some people in Basra taking much care of the Quran recitation, seeking Islamic knowledge, and spreading some misleading heresies. He mentioned and added some other points so that Abdullah may give them importance. It may mean that he mentioned their doctrine of heresies of denying the divine decree, believing that Allah just knows people's deeds after they occur, proving one's independent ability of Allah, the Almighty, and denying that all things happen based on Allah’s command. When Abdullah ibn Omar heard that, he asked him to inform those people of heresies that he was neither from them nor they were from him, which is a complete repudiation. Then he swore by Allah if any one of them had given charity of gold equal to the mountain of Uhud - a great mountain in Medina -, Allah would not have accepted it unless he had believed in Allah’s divine decree, for believing in the divine decree is one of the faith pillars. Then he told them about the proof of that. He said that his father, Omar ibn al-Khattab, told him that once they were sitting with the Prophet (ﷺ), a man suddenly came to him. He wore deep white clothes and had deep black hair. He had no signs of travel like being exhausted or dusty. None knew about him either. He placed his knees next to the Prophet’s ones and his palms on the Prophet’s thighs or his own thighs. This refers that he deeply knew the Prophet's prestige. He addressed the Prophet ﷺ with his name, not his prophethood nickname. Then he asked the Prophet ﷺ about Islam and its reality. The Prophet ﷺ told him about the five pillars of Islam: (1) To approve by your heart and testify by your tongue that there is no god worthy of worship but Allah and that Muhammad is his Messenger. It is a correlated testimony. It means that a Muslim utters these two testimonies while acknowledging the oneness of Allah and His right to be worshiped alone without any partners. It means that a Muslim believes in Prophet Muhammad's message and acts upon it. This is the testimony that will benefit us in the Hereafter so we will win Paradise and be saved from Hell, (2) Establishing the prayer: It means to regularly perform the five daily obligatory prayers at their times while fulfilling their conditions and pillars. They are Fajr (Dawn), Dhuhr (Noon), Asr (Afternoon), Maghreb (Sunset), and Isha (Evening), (3) Paying the obligatory zakah: It is an obligatory financial act of worship concerning any property that reaches the limit determined by Islam over an entire lunar year. Generally, 2.5% of one’s savings must be given to the poor and the types determined by Islam. It includes all money sources like cattle, livestock, crops, fruits, merchandise, and buried treasure or metals extracted from the earth. Each source has its own percentage and time of paying to the poor, (4) Fasting Ramadan month: It is to refrain from eating, drinking, intercourse, etc. from dawn to sunset, out of worship, and (5) Pilgrimage to the Sacred House once in one's lifetime on the condition that one is financially and physically able to perform it. Once the Prophet ﷺ ﷺ explained the pillars of Islam, the man said to him, "You have told the truth." It means you answered truthfully and correctly, which amazed the attendees, for he asked as if he did not know but he later confirmed the Prophet's answer. Is he a teacher or a learner?! Then he asked the Prophet about the faith's reality. The Prophet ﷺ told him that it includes six pillars as follows: (1) Belief in Allah: It is to believe in His existence, his attributes of majesty and perfection, his oneness, and his being clear of the attributes of imperfection. It is also to believe that he is the Eternal Refuge, neither begets nor is born, nor is there to Him any equivalent. It is to believe that He is the Creator of all creatures and the only god deserving to be worshiped without any partners, who manages his kingdom however he wills, (2) Belief in angels: It is to believe in the forms in which Allah created them. They are a great creation made of light. They are servants without any divine attributes. They are honored servants forced to obey Allah, the Almighty. They do not disobey Allah but do what he commands them to do. Their real number is only known to Allah. In general, they are different types with various jobs. Some are specifically mentioned in the Quran and Prophet's tradition like Gabriel who is responsible for conveying the divine revelation to prophets, Israfil who is responsible for blowing the trumpet, Michael who is responsible for sending the rain, Angel of Death who is responsible for holding people's souls, etc. A Muslim must believe in them as a whole and their specific details if mentioned, (3) Belief in Allah's books: The Quran was revealed to Prophet Muhammad ﷺ, the seal of the Prophets and Messengers, the Torah revealed to Prophet Moses ﷺ, Injil revealed to Prophet Jesus ﷺ, the Psalms revealed to Prophet David ﷺ, and the scriptures of Abraham and Moses ﷺ. Belief in these books means to believe in their unfabricated original versions which were the word of Allah. A Muslim must believe that the Quran is a judge over these books so it may confirm, abrogate, or even correct their reports, (4) Belief in Allah's Messengers: It is to believe that Allah sent human messengers to people to call them to worship Him alone. A Muslim believes in all Prophets and messengers without any distinction. A Muslim believes in Prophet Muhammad, the seal of Prophets and messengers. He was sent to all people so it is obligatory for all people and Jinns to believe in him and follow his message once they hear of him. Whoever disbelieves in his message disbelieves in all prophets and messengers. A Muslim believes that they were guided ones who were sent to guide people, truthful in their messages from Allah, granted miracles that proved their truthfulness, and conveyed Allah's messages without insertion, deletion, or concealing. A Muslim has to love, dignify, support, and take Prophets as role models, (5) Belief in the Last Day: It means to believe in all events of that day like resurrection, gathering people for reckoning, the balance, the path, Paradise which is a reward for good doers, Hell which is a punishment for bad doers, along with other issues that were authentically proven, (6) Belief in the divine decree: It is to believe in Allah's timeless and eternal knowledge which deeply encompasses all issues' quantities and conditions. It is to fully believe that all things, good or evil, sweet or bitter, and beneficial or harmful are made by Allah’s decree, will, and command. It is to believe that Allah, the Almighty, gives people the ability for what they were created for. The man said, “You have told the truth.” This proves that belief in the divine decree is a pillar of faith and that Ma’bad al-Juhany’s denial is incorrect and contradictory to the Prophet’s statement and Gabriel’s testimony. In this hadith, the Prophet ﷺ explained the principle of faith which is the inner ratification and the principle of Islam which is the outward surrender and submission. This means that every believer is a Muslim not vice versa and that belief is the heart’s act while Islam is the limbs’ act. Then the man asked the Prophet (ﷺ) about ihsan which is related to one’s relationship with Allah, not with people. The Prophet answers, “It is to worship Allah as if you are seeing Him, for though you do not see Him, He sees you.” The top level of ihsan is to worship Allah as if you are seeing him with your heart and insight. If he finds it hard, he moves to the other level which is to worship Allah while realizing He is seeing and knowing his secrets and outward issues, and nothing may hide from Him. Then the man asked him about the time of the hereafter. The Prophet (ﷺ) answered, “One who is asked about it does not know more about it than the one who is asking.” It means that all people are equally unaware of its time. This indicates that he is Allah alone who knows its time. In the Two Sahihs, Abu Hurairah narrated that the Prophet ﷺ said, "Five issues that Allah alone knows." He recited Allah's saying, “Indeed, Allah [alone] has knowledge of the Hour and sends down the rain and knows what is in the wombs. And no soul perceives what it will earn tomorrow, and no soul perceives in what land it will die.” (Luqman: 34) These are the keys to the unseen world that Allah only knows. The man said to the Prophet, "Then inform me about its signs." He meant the signs indicating its approach so people may take care, repent, and return to Allah. The Prophet (ﷺ) mentioned some of its signs such as: (1) "A slave girl will give birth to her mistress." In the Two Sahih, Abu Hurairah narrated that the Prophet ﷺ said, " ... her lord." It means her owner and guardian. It was said that it may refer to the abundant disobedience to one's parents in which he deals with his mother as her lord. It was also said that it may refer to Muslims' frequent conquests of unbelievers' countries in which a young slave girl is brought, set free in the Islamic country, embraces Islam, and buys her mother in ignorance of this case so she becomes her mistress, which has already existed. It was also said that a slave girl may give birth to a king so his mother will be among his slaves, (2) "That you will find barefooted, naked, destitute, goat-herds competing with each other in constructing buildings." It means they are competing for their height and abundance without thanking Allah who bestowed on them after poverty, which is proven by the Prophet's hadith in Ahmad and Termidhy when he says, "The Hour will not be established until the happiest people in the world is Luka' ibn Luka'." Afterward, the man went and Omar stayed for a long while then the Prophet asked him, "O Omar, do you know who this inquirer was?" Omar replied, "Allah and His Messenger know best." The Prophet answered him that it was Gabriel (the angel) who "came to instruct you the matters of your religion." Gabriel, the Angel, was the reason for the Prophet's answering and teaching his companions this abundant knowledge of Islam and the Hereafter. Finally, this hadith contains the following benefits: (1) Clarifying Islam's five pillars and faith's six pillars, (2) Mentioning some etiquette of the seeker of Islamic knowledge as modesty, (3) Proving the blessing of seeking knowledge, (4) Knowledge benefits both questioners and answerers, (5) Referring to Prophet's companions' good manners with him, (6) Illustrating Gabriel's forms when meeting the Prophet, (7) Stating the predecessors' attitudes about denying heresies, (8) Mentioning some sects opposing Ahl al-Sunnah wal-Jama'ah such as Al-Qadareyyah, (9) Desirability of elegant clothes and cleanliness when meeting scholars and kings, for Gabriel came and taught people with his words and appearance, and (11) Reprehending of unnecessary construction..

Jaber ibn Abdullah narrated, "An-Nou'man ibn Qauqal came to the Prophet (ﷺ) and said, 'O Messenger of Allah, 'Do you think that if I perform the obligatory prayers, treat as lawful that which is lawful, and treat as forbidden that which is forbidden, will I enter Paradise?' The Prophet ﷺ said, 'Yes.' In another narration, An-Nou'man said, '... and do not increase upon that.'".

Commentary : Allah, the Almighty, imposed obligatory acts and promised those perform them to enter Paradise, out of his mercy and grace. In this hadith, Jaber ibn Abdullah narrated that An-Nou'man ibn Qauqal, who participated in the Battle of Badr and was martyred in the Battle of Uhud, came and asked the Prophet (ﷺ) if he prayed the obligatory prayers (Fajr, Dhuhr, Asr, Maghreb, and Isha), avoided everything forbidden by Islam, and fulfilled all obligations of Islam - and in another narration, he said, “And did not do more than that.” He means performing obligations, treating as forbidden that which is forbidden, and treating as lawful that which is lawful - would this make him directly enter Paradise without any torment? The Prophet (ﷺ) answered, “Yes,” This means if he fulfills that, he will enter Paradise. Finally, this hadith confirms that performing obligations, avoiding prohibitions, and knowing the permissible acts lead to Paradise. This is out of Allah’s grace upon Muslims..

Abu Saeed Al-Khudry narrated that people from Abdulqais tribe came to the Messenger of Allah ﷺ and said, “O Prophet of Allah ﷺ, we are a tribe from Rabi'a tribes and Mudar unbelievers live between you and us so we can just come to you during the sacred months. Command us to do something that we can command our tribe to do so we will enter Paradise if we follow it.” The Messenger of Allah ﷺ said, “I command you to do four and avoid four: I command you to worship Allah and associate none with Him, establish prayer, pay zakat, observe the fast in Ramadan, and pay the one-fifth out of the booty. I prohibit you from four: Ad-Dubbaa (dry receptacles of gourds), al-hantam (jars made of mud, hair, and blood), al-muzaffat (receptacles covered with tar), and an-naqir.” They asked, “O Prophet of Allah ﷺ, do you know what an-naqir is?” He replied, “Yes, it is a stump that you hollow and in which you throw small dates - Saeed (one of this hadith's narrator) said, “He (the Prophet) may have said “…dates.” - then you spill water over it to boil then you drink it after it subsides, to the extent that one of you - or one of them - may strike his cousin with the sword.” He (the narrator) said, “There was a man among people injured due to that (intoxication). I concealed it out of shame from the Messenger of Allah ﷺ. I asked, 'What type of vessels can we use for drinking?' He (the Prophet) replied, 'In those made of skin tied with a string around their mouths.'" They said, “O Messenger of Allah ﷺ, our land abounds in rats so these vessels made of skin cannot remain preserved.” The Prophet ﷺ said thrice, “Even if they are eaten by rats.” The Prophet ﷺ said to Ashajj of Abdul-Qais, “Verily, you have two qualities that Allah loves: Patience and deliberation.” In another narration, he (the Prophet) said, “… then you mix small dates or dates and water into it…”.

Commentary : The Prophet (ﷺ) used to gradually teach people Islam’s rules of worship and transactions, permissible and impermissible matters, and all that brought them out of darkness into the light. In this hadith, Abu Saeed Al-Khudri narrated that some people from Abdulqais, a large tribe that inhabited Bahrain in the east of the Arabian Peninsula, came to the Prophet ﷺ in Media in the month of Rajab in the 8th year. They had converted to Islam before they came. They told him that they were a branch of Rabi’a tribes which represented half of the Arabs. The disbelieved tribes of Mudar lived on Rabi’a’s way to the Prophet (ﷺ). Mudar was the largest branch of the Arabs in comparison to Rabi’a tribes. Mudar used to attack and rob the caravans and killed all people therein, especially those heading to Medina to convert to Islam. There was open hostility between the two tribes. To travel to the Prophet (ﷺ), Rabi’a had to pass by Mudar but the safest time to travel to him was during the sacred months, Muharram, Rajab, Dul-Qa’da, and Dhul-Hijja, which all Arabs glorified and avoided fighting therein. As a result, Rabi’a traveled to the Prophet (ﷺ) in the month of Rajab. Abdulqais delegation asked the Prophet (ﷺ) to teach them the matters of Islam as they wanted to convey them to their people so they all would enter Paradise if they acted upon them. He commanded them to follow four matters and avoid four matters. He commanded them to: (1) Worship Allah and associate none with Him. Worship is to obey Allah by abiding by his commands that his prophets conveyed. Worship is a comprehensive name for all acts and deeds, apparent and hidden, that Allah loves and pleases. A person declares the oneness of Allah away from any type of polytheism, for whoever does not renounce polytheism does not necessitate that he worships Allah alone, (2) Regular performing the prescribed prayers, Fajr, Duhr, Asr, Maghrib, and Isha, (3) Paying the obligatory zakat. It is to pay a certain percentage of one's property if it reaches a specific limit and time. One's property includes livestock, harvest, goods, and buried treasures or mines, (4) Fasting during the month of Ramadan. It is a physical act of worship in which a person abstains from eating, drinking, intercourse, and other things from dawn to sunset, and (5) Paying one-fifth out of the booty forcibly obtained from polytheists during wars. Additionally, he forbade them from using four utensils: (1) Ad-Dubbaa: Dry receptacles of gourds, (2) Al-Hantam: Jars made of mud, hair, and blood, (3) Al-Muzaffat: Receptacles covered with tar, and (4) An-Naqir. They astonishingly wondered how the Prophet (ﷺ) knew an-naqir although it was not used by his people. Thus, he told them that he exactly knew it. He clarified that it was a tree’s trunk that people hollowed and threw small dates therein to be fermented. Then, they spilled water and left it to become wine. Upon drinking it, a person may have struck his cousin with the sword, due to his mind's absence. It was a great evil against which he warned above all other evils. One of the attendants was a man called Jahm ibn Qatham who concealed his injured leg out of shyness of the Prophet (ﷺ), for he was injured by a drunk man. He forbade them from using these utensils for they rapidly transformed juices into wine which was impure and could not be sold. He forbade them, for it was a waste of one’s properties, and one may have drunk it unknowingly. Later, this prohibition was abrogated by Bureida's narration in Sahih Muslim that the Prophet ﷺ said, “I forbade you from preparing nabidh (juice of grapes and date) except in a water skin. Now, you can drink from all types of utensils but do not drink anything intoxicating.” In the first hadith, they asked him about vessels they could use for drinking. He guided them to use the water skins. They were light tanned skin taken from animals and their mouths were tied with strings. They did not help juices to be rapidly transformed into wines. They informed him that their land was full of rats overwhelmingly eating water skins. Nevertheless, the Prophet ﷺ said three times, “Even if they are eaten by rats,” for he believed that they could preserve their water skins away from rats. Later on, he told Al-Ashajj ibn Abdulqais that he had two attributes that Allah and his Prophet ﷺ loved which were forbearance and patience. These attributes may be innate or acquired by training and practice. This hadith contains the following benefits: (1) It is better to delegate virtuous people to rulers, conveying significant inquiries, (2) The importance of explaining one’s excuse before requests, (3) It shows the important pillars of Islam, (4) The virtue of Al-Ashej due to his good morals, (5) The legitimacy to directly compliment a person if we make sure he will not be tempted, (6) It proves the attribute of love to Allah, in the manner befitting Him, and (7) It clarifies the danger of drinking alcohol and its impact on society..

Tareq ibn Ashyam Al-Ashja'i narrated, "I heard the Messenger of Allah ﷺ said, 'He who says, 'La ilaha illa Allah (there is no true god except Allah)' and disbelieves in what is worshipped besides Allah, his property and blood become inviolable, and his reckoning will be with Allah.” In another narration, he said, "He who worships Allah alone ..." Then he mentioned the rest of the hadith..

Commentary : Islam called people for the oneness and worship of Allah alone without any partner. It secures its followers and entrusts their hearts’ affairs to Allah, the All-Knowing. In this hadith, the Prophet ﷺ confirms that whoever bears witness and says that “there is no god but Allah,” i.e. there is no god worthy of worship but Allah and “disbelieves in what is worshiped besides Allah,” i.e. he renounces all religions except Islam “his property and blood are inviolable.” His property is neither taken nor his blood is shed. In the two Sahihs, Abu Hurairah narrated that the Prophet ﷺ said, “…except for a right that is due,” This means that killing a Muslim is not allowable unless he commits a crime that necessitates killing him according to Islam’s rules in three cases: (1) The murderer is killed in retribution, (2) The apostate, and (3) The married adulterer is killed as a punishment. In the two Sahihs, Abdullah ibn Masoud said, “The Messenger of Allah ﷺ said, ‘The blood of a Muslim who testifies that there is no god but Allah and that I am Allah’s Messenger may not be Islamically shed but for one of three reasons: A life for a life, a married one who commits adultery, and a one who abandons Islam and Muslims’ community.” The Prophet said in the first hadith, “… and his reckoning is with Allah,” This means that we reckon him for the outward obligatory acts but his heart’s affairs are entrusted to Allah Who is the only one who knows what his heart conceals of faith, disbelief, or hypocrisy. Muslims are not commanded to examine people’s hearts, consciences, and beliefs. If one unfaithfully pronounces the faith’s testimony, he will be dealt with according to his outward acts based on the Islamic rules in this world and his reckoning will be with Allah in the hereafter. He will reward him based on his knowledge of his heart. If he sincerely believes, it will benefit him in the hereafter – as in this worldly life - and save him from the torment. On the contrary, if he does not, it will not benefit him in the hereafter and he will be a hypocrite in Hell. In the two Sahihs, Abdullah ibn Omar narrated that the Messenger of Allah ﷺ said, “I have been commanded to fight people till they testify that there is no god but Allah and that Muhammad is the messenger of Allah, establish prayer, and pay Zakat. If they do so, their blood and property are safe from me, except for a right that is due, and reckoning them is with Allah.” Anas narrated as in Sahih Bukhari that the Prophet ﷺ said, “If anyone observes our form of prayer, faces our prayer destination, and eats our sacrifice, he is the Muslim who has the covenant of Allah and His messenger so do not betray Allah’s covenant.” This clarifies that the testimony of monotheism necessitates fulfilling the remaining pillars of Islam, for whoever denies any of its pillars is an apostate. Finally, this hadith confirms that the testimony of monotheism protects one’s blood, property, and honor..

Abu Huraira narrated, "The Messenger of Allah ﷺ said to his uncle, 'Say, 'La ilaha illa Allah (there is no god worthy of worship but Allah) so that I can bear testimony for you on the Day of Judgment.' He (Abu Taleb) said, 'Had it not been my fear of Quraysh's blaming and saying that I had done so out of fear, I would have delighted your eyes.' Then Allah revealed, 'Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills.'" (Al-Qasas: 56).

Commentary : Guiding hearts is in the hands of Allah alone. Abu Taleb, the Prophet’s uncle, used to strenuously defend and care about him. In this hadith, Abu Hurairah narrated that when Abu Taleb was dying, the Prophet ﷺ came hoping for his conversion to Islam. He said to him, “Say, ‘There is no god but Allah.’” He hoped his belief in Allah and saying this word that will save him from punishment in the hereafter. He added, “I will testify thereof for you on the Day of Resurrection.” He means if you say it, you will become a Muslim and I can intercede for you. The Prophet was keen to save and encourage him to be Muslim. On the contrary, Abu Taleb refused and said, “'Had it not been my fear of Quraysh's blaming …” He means they may insult and scold him. Quraysh was the tribe of both. Abu Taleb was afraid that they may say that his fear of death induced him to do so. “I would have certainly delighted your eyes.” He means he would have certainly made him happy and achieved his hopes. Although he believed in all the Prophet said, he neither embraced Islam nor uttered the two testimonies. He remained so until he died a little before the immigration. In another narration in the two Sahihs, Al-Musayyeb ibn Hazn narrated that the Prophet ﷺ said, “By Allah, I will keep asking for (Allah’s) forgiveness for you unless I am forbidden to do so." So, Allah revealed, “Indeed [O Muhammad] you do not guide whom you like, but Allah guides whom He wills.” (Al-Qasas: 56) This means: O Noble Messenger, you do not guide whom you like to Islam such as Abu Taleb but Allah is the only one who guides to Islam whom he wills. He knows best who will be guided to the straight path, based on his knowledge. This hadith clarifies the following: (1) The Prophet’s care for calling people to Islam and saving them from Hell, (2) The Legitimacy of visiting an unbeliever during his illness to call him to Islam, and (3) Being interested and afraid of people’s reactions may sometimes lead to prevent goodness and one's faith..

Uthman narrated, "The Messenger of Allah ﷺ said, 'Whoever dies knowing that there is no god but Allah will enter Paradise.".

Commentary : Worshipping Allah alone is the purpose of creating jinn and humankind and the way to save oneself from Hell and win Paradise. In this hadith, the Prophet ﷺ explains the virtue of monotheism for those who die while believing in it. He said that if one dies while believing in Allah's oneness, worshiping none but him, acting upon the Islamic knowledge, performing the Islamic pillars that the Prophet came with such as prayer, fasting, zakah, pilgrimage, and all acts of worship and goodness, and refraining from evil acts, he will enter Paradise in the hereafter with Allah’s mercy. On the other hand, if he committed sins, Allah would reckon him as He, the Almighty, wills then he would enter Paradise. This is the doctrine of Ahlussunnah. In addition, knowledge is the opposite of ignorance which made this nation neglect the meaning of monotheism testimony. If one ignores its meaning, he will definitely contradict it whether by sayings, deeds, or beliefs. The method to know this testimony is by the following points: (1) Pondering over Allah’s names, attributes, and deeds, (2) Knowing that Allah is the only one who creates and manages his universe so he is worthy of worship alone, and (3) Knowing that Allah is the only one who grants people the obvious and hidden blessings in this world or the hereafter, which makes our hearts love, worship, and cling to Allah, without any partner. The greatest way to achieve these points is to ponder over the Noble Quran, for it is the best method to learn about monotheism. By pondering this great Book, one gets lots of benefits that he cannot get from any other method. A Muslim has to deeply learn about monotheism, for it is the key to Paradise but each key has teeth. Knowledge is one of its teeth that is a prerequisite for making one’s faith useful and accepted..

Abu Hurairah narrated, “We were with the Prophet ﷺ on a march then people’s provisions were exhausted to the extent that they were about to slaughter some of their camels. Omar said, ‘O Messenger of Allah, I propose that you collect people’s remaining provisions and invoke Allah upon them.’ He (the Prophet) did it accordingly. The one who had wheat came with it, the one who had dates came with them.” In another narration, “The one who had date-stones came with them.” Talha asked, “What did they do with date-stones?” Mujahed answered, “They were sucking them then drinking water afterward." Abu Hurairah resumed his first narration saying, "The Prophet invoked Allah until all people filled their stuff then said at that time, ‘I bear witness that there is no god but Allah and I am His messenger. Any servant meets Allah while undoubtedly believing this testimony will enter Paradise.'".

Commentary : Allah's grace over his servants is great and his mercy encompasses everything to the extent that anyone who dies while believing in Allah's oneness will enter Paradise. In this hadith, Abu Hurairah narrated that they were with the Prophet ﷺ on a march. Imam Muslim mentioned that it was the Battle of Tabouk in the ninth year AH. "People’s provisions were exhausted." In Bukhari's narration, Salama ibn Al-Akwa' narrated, "People's food ran short and they were in great need," to the extent that they were about to slaughter some camels they were riding. Omar ibn Al-Khattab advised the Prophet ﷺ to collect people’s remaining provisions, invoke Allah to get His blessings, and keep camels for riding and carrying people. The Prophet ﷺ agreed and asked people to collect food. Each brought his remaining food. "The one who had wheat came with it and the one who had dates came with them.” Mujahed ibn Jabr (one of this hadith's narrators) narrated, "The one who had date-stones came with them.” Talha ibn Musarref asked him, “What were they doing with the date-stones?” He means it is something that cannot be usually eaten. Mujahed answered, “They were sucking them then drinking water afterward,” if they did not find dates. This referred to the hardship and poverty they were experiencing and confirmed that the Prophet's companions brought all the food they had and none kept anything for himself. Afterward, the Prophet ﷺ invoked Allah who blessed the food to the extent that people filled their containers with that food. The Prophet ﷺ said, "I bear witness that there is no god worthy of worship but Allah and that I am the messenger of Allah." He affirmed Allah's oneness and his prophethood and truthfulness in what he received from Allah. This blessing is proof of his prophethood, for it is paranormal. Then he showed that whoever affirms Allah's oneness and Muhammad's prophethood, acts upon these testimonies, and dies while certainly believing in them Allah will enter him Paradise. As a result, people of monotheism will enter Paradise although some of them may be punished in Hell for their sins, but they will not be eternally in it. Finally, this hadith includes the following benefits: (1) It states the Companions' trust and belief in the Messenger of Allah, (2) It mentions the Prophet's apparent miracle proves his prophethood, (3) It shows the Prophet's modesty, for he accepted Omar's opinion and proposal, (4) It shows the possibility of advising the leader if there is a benefit even he does not ask for that, and (5) Desirability of collecting food for people, especially in the time of poverty..

As-Sunabehy narrated, “I went to Ubadah ibn As-Samet when he was about to die and cried.” Ubadah said, “Wait, why are you crying? By Allah, if I am asked about you, I will witness for you, if I am given the right to intercede, I will intercede for you, and if I am able to benefit you, I will definitely do it. By Allah! There is no hadith which I heard from the Messenger of Allah ﷺ which is good for you but I narrated it to you except one hadith. I will narrate it to you now, for this is my last breath. I heard the Messenger of Allah ﷺ say, "Whoever testifies that there is no god but Allah and that Muhammad is Allah’s Messenger Allah will forbid him to enter Hell.".

Commentary : Death is an inevitable destiny of all people. The wise is who performed righteous deeds ahead, regularly obeyed Allah, and followed the Messenger's method. In this hadith, Abderrahman ibn Usailah As-Sunabehy narrated that he visited the Prophetic companion Ubadah ibn As-Samet while he was dying of a severe illness. As-Sunabehy cried but Ubadah said to him, "Wait!" He advised him to slow down and be gentle with himself and asked him why he was crying. He swore by Allah saying: If I died before you, O Sunabehy and Allah asked my testimony on the day of Resurrection, I would testify for you with what I knew about you of good manners. If Allah allowed my intercession for anyone, I would intercede for you so He would save you. If I could benefit you, I would definitely do it. Then Ubadah swore that he narrated all goodness he heard from the Prophet ﷺ except a single hadith. He decided to narrate it once he made sure he was about to die. He narrated that he heard the Prophet ﷺ confirming that whoever affirms Allah's oneness and Muhammad's prophethood, acts upon these testimonies, and dies while certainly believing in them Allah will enter him Paradise and save him from Hell. It was said that the hadith means that the people of monotheism will enter Paradise although some of them may be punished in Hell for their sins, but they will not be eternally in it. Finally, the hadith contains the following lessons: (1) One should only speak about what is good for people and (2) Allah's blessings that he bestows upon His servants of monotheism..

Abu Hurairah narrated, “We were sitting around the Messenger of Allah (ﷺ) with Abu Bakr, Umar, and others. In the meanwhile, the Messenger of Allah (ﷺ) got up and left us. He was late to the extent that we were worried that he might be attacked by some when we were not there. We were alarmed and got up. I was the first to be alarmed. I went out to look for the Messenger of Allah (ﷺ), came to a garden belonging to the Banu An-Najjar, a section of the Ansar, and went round it while saying, “Will I find its door?” but I did not. I saw a stream flowing up a well and going through a wall. I drew myself together and came where the Messenger of Allah (ﷺ) was. He asked, ‘Is it you Abu Hurairah?’ I replied, ‘Yes, O Messenger of Allah (ﷺ).’ He said, ‘What is the matter with you?’ I replied, ‘You were among us, got up, and were late. We were afraid that you might be attacked by some when we were not there. We became alarmed and I was the first to be alarmed. So when I came to this garden, I drew myself together as a fox does while these people were following me.’ He gave me his sandals and said, ‘O Abu Huraira! Go with my sandals and give glad tidings of Paradise to whoever you meet outside this garden who testifies that there is no god but Allah while assuring of it in his heart.’ The first one I met was Umar who asked, ‘What are these sandals, O Abu Huraira?’ I replied, ‘They are the Prophet's ones. He gave them to me to give glad tidings of Paradise to whoever testifies that there is no god but Allah while assuring of it in his heart.’ Thereupon, Omar struck me on the breast so I fell on my back. He then said, ‘Go back, Abu Huraira.’ I returned to the Messenger of Allah (ﷺ) and started to weep. Omar followed me. The Messenger of Allah (ﷺ) said, ‘What is the matter, Abu Huraira?’ I said, ‘I met Omar and told him about what you said to me. He struck me on my breast so I fell on my back and he said to me, ‘Go back.’ The Messenger of Allah (ﷺ) said, ‘O Omar, what did you do that?’ He said, ‘O Messenger of Allah (ﷺ), may my father and my mother be sacrificed to you, did you send Abu Huraira with your sandals to give glad tidings of Paradise to whoever he met who testifies that there is no god but Allah while assuring of it in his heart?’ He said, ‘Yes.’ Umar said, ‘Do not do it, for I am afraid that people will stick to it alone. Let them do (good) deeds.’ The Messenger of Allah (ﷺ) said, ‘Well, let them.’”.

Commentary : The grace of Allah upon His servants is great and His mercy encompasses all things. His mercy necessitates that whoever dies believing in monotheism will enter Paradise, so a Muslim should know its meaning in a way that contradicts ignorance, for it is the key to Paradise. In this hadith, Abu Hurairah narrated that the Companions were sitting around the Prophet (ﷺ) with Abu Bakr, Umar, and others. The Prophet (ﷺ) got up and left them. He was late to the extent that they were worried that he might be attacked by some of his enemies while they were not with him. The companions were alarmed and started to look for him. Abu Hurairah was the first to be alarmed and look for him. He came to a garden owned by some tribes of Medina. When he did not find its door, he entered through a hollow in the wall, through which a stream of water was running. After he entered, the Prophet (ﷺ) gave him his shoes as a visible sign and asked him to give glad tidings of Paradise to whoever dying while certainly believing in Allah alone. A Muslim must firmly believe in this testimony without any type of doubt cast by devils or humans and act upon its required meaning. The Prophet (ﷺ) mentioned the heart in this context to confirm the importance of sincerity in monotheism. Once came out, Abu Hurairah met Omar who asked him about the sandals so Abu Hurairah related to him the whole story. As a result, Omar hit Abu Hurairah’s chest so he fell on his back. Omar did not want to hurt Abu Hurairah but he wanted to prevent him from reporting this hadith to people. He was afraid that people may have stuck to this testimony alone and neglected the rest of the Islamic rites. Both returned to the Prophet (ﷺ) who asked Omar about what happened with Abu Hurairah. Omar told him the whole details and asked him about the authenticity of the report that Abu Hurairah told him. Omar justified his reaction that he was afraid that people may have stuck to this testimony alone and neglected the rest of the Islamic rites. He proposed that Abu Hurairah would not inform people about this hadith, which the Prophet (ﷺ) approved. As a matter of fact, the reward mentioned in that hadith would be applicable until the Day of Resurrection. This hadith contains the following benefits: (1) It clarifies the Companions’ keenness and love for the Prophet (ﷺ), (2) It shows how leaders have to care about their followers’ rights and benefits and prevent what may harm them, (3) It is better to associate the important news with proof confirming it, (4) It mentions a great tiding to the people of monotheism, (5) A leader has to listen to his followers’ arguments. If the follower has the right, the leader has to stick to his opinion. Otherwise, the leader has to clear up any misunderstanding that the follower may have, (6) It is evidence of Omar’s firmness, wisdom, and understanding, (7) It shows the virtue of Abu Hurairah..

Al-Abbas ibn Abdulmuttaleb narrated that he heard the Messenger of Allah ﷺ said, "Whoever is pleased with Allah as a Lord, Islam as a religion, and Muhammad as a Prophet will taste the sweetness of faith.".

Commentary : Faith has wonderful secrets and sweetness tasted by hearts as we taste the sweetness of food and drink in our mouths. None will taste this sweetness except those whose hearts are full of it. When the heart is safe from deviating whims and misleading lusts, it feels the sweetness of faith. On the contrary, when it is sick with the previous diseases, it does not feel it and instead may taste the destructive whims and sins. In this hadith, the Prophet's saying, “He will taste the sweetness of faith,” means he will feel its sweetness which is what the believer finds in terms of comfort and intimacy with knowing and loving Allah and his Messenger ﷺ, knowing His blessing of choosing him a Muslim from the best Prophet's nation. His saying, "Whoever is pleased with Allah as a Creator ..." means he is convinced and satisfied with Allah as a Lord, Manager, Master, and God and pleased with his command while disbelieving in all what worshipped other than Him. His saying, "... Islam as a religion ..." means he is willingly satisfied with Islam as a method and doctrine while disbelieving in all other invalid religions. His saying, "... Muhammad as a messenger ..." means he is willingly satisfied with him as a leader and example in life and the revelation he received from Allah, obeys his commands, avoids his prohibitions, loves, and supports him. If a Muslim is pleased with these issues, all worldly issues become easier, for he deeply believes in Allah and truthfully surrenders to Allah and His legislation that the Prophet ﷺ received and conveyed to him. As a result, his heart feels tranquillity, comfort, and sweetness of faith. Finally, this hadith urges us to completely believe in Allah, his Prophet ﷺ, and His Book..

Abu Huraira narrated, "The Messenger of Allah ﷺ said, 'Faith has seventy - or sixty - odd branches. The uppermost of which is the saying, ' La ilaha illah Allah' and the least is the removal of harmful objects from the road. Modesty is a branch of faith.'".

Commentary : Faith is branches and degrees divided into sayings, acts, and beliefs. All good attributes fall under it. Ahlusunnah wal Jamaah believes that a believer's faith increases by doing righteous deeds and avoiding sins. His faith decreases as much as he disobeys and commits sins. In this hadith, the Prophet ﷺ confirmed that the complete faith consists of degrees that contain acts, and sayings of righteousness that reach seventy - or sixty - odd branches. Faith consists of (1) The heart's acts like believing in Allah's oneness, trust in Allah, fearing Allah, and hope of Allah's promise, (2) The tongue's acts like the two testimonies, remembering Allah, supplication, reciting the Quran, and others, and (3) The limbs' acts like prayer, fasting, relieving people, and supporting the oppressed. Whoever performs a righteous deed he completed a part of his faith. The Prophet confirmed that the faith's highest and best degrees, the foundation of faith, is the saying, “There is no god but Allah.” Believing in Allah's oneness, his control of the whole universe, his only being worthy of worship, and acting upon that are the foundations of faith. This great testimony is (1) The word of piety, (2) The most trustworthy handhold, (3) The difference between disbelief and belief, (4) The word that Prophet Ibrahim made remain among his descendants that they may return to, and (5) The word on which heavens and Earth are established and for which all beings created, (6) It is the reason for creation, command, reward, and punishment, and (7) It is Allah's right upon all of His servants. It is neither intended to verbally say it while ignoring its meaning nor behaving like hypocrites, but it is intended to verbally say, believe it with heart, love its people, and hate what contradicts it. Then the Prophet ﷺ explained that the least act of faith is to remove harmful things away from people's way like stones, thorns, etc. The Prophet also explained that modesty is one of faith's degrees. It is a moral that motivates one to leave evilness and prevents him from negligence. One's modesty with Allah means that He neither sees us where he prohibited nor loses us where He commanded us to be. In this sense, faith is the strongest motive for goodness and the greatest deterrent against evil. The Prophet mentioned modesty here, for it is a moral matter that our minds may forget that it is a faith's branch. This hadith refers that good morals are from faith. It collects all branches of faith which are beliefs, deeds, and morals, which all are complementary to faith. Moreover, this hadith generally mentioned all faith's branches, but they are detailed in the Prophet's Sunnah. Mentioning the number does not mean limiting it to sixty or seventy, but rather it indicates the abundance of faith's acts. Finally, the hadith clarifies the importance of modesty..

Sufian ibn Abdullah Ath-Thaqafy said, "I said, 'O Messenger of Allah, tell me something about Islam that I will not ask anyone after you.'" In another narration, he said, "... anyone but you." The Messenger ﷺ said, "Say, ‘I believe in Allah’ then keep to the straight path.”.

Commentary : Having a deep belief in Allah and seeking Islam's straight path as much as one can are the ways to success in this world and hereafter. The Prophet's companions were the keenest people asking him about what benefits them in these two stages. In this hadith, the companion Sufian ibn Abdullah Ath-Thaqafy asked the Prophet ﷺ about an Islamic act that may save and suffice him away from other Islamic ones. He asked him about a comprehensive concept of all Islam's principles and objectives. This concept should guide and suffice him, complete his religion, and save him from Hell in the hereafter. The Prophet ﷺ said to him, “Say, ‘I believe in Allah’ then keep to the straight path.” It means to certainly say "I believe in Allah," and be upright while following the faith's guidance and requirements. Uprightness leads to all righteous deeds and prevents all evil acts. Thus, the hadith means being steadfast in faith with regularly performing righteous acts guiding us to the straight path. One of the uprightness' glad tidings is Allah's saying, "Indeed, those who have said, 'Our Lord is Allah' and then remained on a right course - the angels will descend upon them, [saying], 'Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.'" (Fussilat: 30), and his saying, "Indeed, those who have said, 'Our Lord is Allah,' and then remained on a right course - there will be no fear concerning them, nor will they grieve. Those are the companions of Paradise, abiding eternally therein as reward for what they used to do." (Al-Ahqaf: 13, 14).

Abu Huraira narrated that the Messenger of Allah ﷺ said, "He whose neighbor is not secure from his wrongful conduct will not enter Paradise.".

Commentary : The Islamic teachings recommend all that is good for people to preserve harmony among them. It commands us to be kind to our neighbors whether they are relatives or strangers, Muslim or non-Muslim. This hadith is one of the most decisive hadiths in which the Prophet ﷺ mentioned the punishment for abusing our neighbors. His word, "...his wrongful conduct." means oppression and transgression. In a dire threat, he confirms that a Muslim does not harm or hurt his neighbor, which will prevent him from entering Paradise. In the two Sahihs, Aisha narrated that the Prophet ﷺ said, "Gabriel was recommending me about kindly and politely treating the neighbors so much so that I thought he would order me to make them as my heirs." His saying, "He will not enter Paradise ..." means that if he hurts his neighbor and dies while being a Muslim, he will not enter Paradise with the first groups, but he will be reckoned then enter Paradise due to his belief, except Allah forgives and pardons him. Finally, this hadith contains the following lessons: (1) It rebukes for harming neighbors, and (2) It confirms that misusing them is a way to be punished..

Book of Hadith

| Hadiths

Narrated Ibn `Umar (may Allah be pleased with them):The Prophet ﷺ said, "We are an illiterate nation; we can neither write nor calculate. The month is like this and this, i.e., sometimes of 29 days and sometimes of thirty days.".

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "None of you should fast a day or two before the month of Ramadan unless he has the habit of fasting (voluntary fasting) (and if his fasting coincides with that day) then he can fast that day.".

Narrated Anas ibn Maalik (may Allah be pleased with him):The Prophet ﷺsaid, "Eat Suhoor (pre-dawn meal) for indeed there is a blessing in it."
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‘Aa’ishah and Umm Salamah (may Allah be pleased with them)said:At times, Allah's Messenger ﷺ used to get up in the morning in a state of Janaabah (i.e., post sexual-intercourse ritual impurity) after having sexual relations with his wives, take a bath and fast.
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Narrated Ibn ‘Abbaas (may Allah be pleased with him):The Prophet ﷺhad Hijaamah performed on him while he was in the state of lhraam (i.e., ritual state of consecration), and also while he was observing fasting..

Narrated Thaabit Al-Bunaanee:Anas ibn Maalik (may Allah be pleased with him)was asked whether they believed that undertaking Hijaamah therapyis disliked for a fasting person. He replied in the negative and said, "No [not for a religious reason], except for fear of weakness.".

‘Narrated Aa’ishah (may Allah be pleased with her):Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him) said, "O Allah's Messenger!I fast continuously."
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‘Aa’ishah(may Allah be pleased with her), the wife of the Prophet ﷺ, said:“Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him)asked the Prophet ﷺ: "Should I fast while traveling?" The Prophet ﷺreplied, "You may fast if you wish, and you may not fast if you wish.”
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Al-Mughira ibn Shu'ba narrated, “There was no one authentically reported the news of Ali except the companions of Abdullah ibn Masoud.”.

Jaber ibn Abdullah narrated, "The Messenger of Allah ﷺ allowed us to eat the flesh of horses but forbade us from eating donkey flesh.".

Uthman narrated, "The Messenger of Allah ﷺ said, 'Whoever dies knowing that there is no god but Allah will enter Paradise.".

Al-Abbas ibn Abdulmuttaleb narrated that he heard the Messenger of Allah ﷺ said, "Whoever is pleased with Allah as a Lord, Islam as a religion, and Muhammad as a Prophet will taste the sweetness of faith.".

Abu Huraira narrated, "The Messenger of Allah ﷺ said, 'Faith has seventy - or sixty - odd branches. The uppermost of which is the saying, ' La ilaha illah Allah' and the least is the removal of harmful objects from the road. Modesty is a branch of faith.'".

Sufian ibn Abdullah Ath-Thaqafy said, "I said, 'O Messenger of Allah, tell me something about Islam that I will not ask anyone after you.'" In another narration, he said, "... anyone but you." The Messenger ﷺ said, "Say, ‘I believe in Allah’ then keep to the straight path.”.

Abu Huraira narrated that the Messenger of Allah ﷺ said, "He whose neighbor is not secure from his wrongful conduct will not enter Paradise.".

Book of Hadith

| Hadiths

Narrated Ibn `Umar (may Allah be pleased with them):The Prophet ﷺ said, "We are an illiterate nation; we can neither write nor calculate. The month is like this and this, i.e., sometimes of 29 days and sometimes of thirty days.".

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet ﷺ said, "None of you should fast a day or two before the month of Ramadan unless he has the habit of fasting (voluntary fasting) (and if his fasting coincides with that day) then he can fast that day.".

Narrated Anas ibn Maalik (may Allah be pleased with him):The Prophet ﷺsaid, "Eat Suhoor (pre-dawn meal) for indeed there is a blessing in it." .

‘Aa’ishah and Umm Salamah (may Allah be pleased with them)said:At times, Allah's Messenger ﷺ used to get up in the morning in a state of Janaabah (i.e., post sexual-intercourse ritual impurity) after having sexual relations with his wives, take a bath and fast. .

Narrated Ibn ‘Abbaas (may Allah be pleased with him):The Prophet ﷺhad Hijaamah performed on him while he was in the state of lhraam (i.e., ritual state of consecration), and also while he was observing fasting..

Narrated Thaabit Al-Bunaanee:Anas ibn Maalik (may Allah be pleased with him)was asked whether they believed that undertaking Hijaamah therapyis disliked for a fasting person. He replied in the negative and said, "No [not for a religious reason], except for fear of weakness.".

‘Narrated Aa’ishah (may Allah be pleased with her):Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him) said, "O Allah's Messenger!I fast continuously." .

‘Aa’ishah(may Allah be pleased with her), the wife of the Prophet ﷺ, said:“Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him)asked the Prophet ﷺ: "Should I fast while traveling?" The Prophet ﷺreplied, "You may fast if you wish, and you may not fast if you wish.” .

Al-Mughira ibn Shu'ba narrated, “There was no one authentically reported the news of Ali except the companions of Abdullah ibn Masoud.”.

Jaber ibn Abdullah narrated, "The Messenger of Allah ﷺ allowed us to eat the flesh of horses but forbade us from eating donkey flesh.".

Uthman narrated, "The Messenger of Allah ﷺ said, 'Whoever dies knowing that there is no god but Allah will enter Paradise.".

Al-Abbas ibn Abdulmuttaleb narrated that he heard the Messenger of Allah ﷺ said, "Whoever is pleased with Allah as a Lord, Islam as a religion, and Muhammad as a Prophet will taste the sweetness of faith.".

Abu Huraira narrated, "The Messenger of Allah ﷺ said, 'Faith has seventy - or sixty - odd branches. The uppermost of which is the saying, ' La ilaha illah Allah' and the least is the removal of harmful objects from the road. Modesty is a branch of faith.'".

Sufian ibn Abdullah Ath-Thaqafy said, "I said, 'O Messenger of Allah, tell me something about Islam that I will not ask anyone after you.'" In another narration, he said, "... anyone but you." The Messenger ﷺ said, "Say, ‘I believe in Allah’ then keep to the straight path.”.

Abu Huraira narrated that the Messenger of Allah ﷺ said, "He whose neighbor is not secure from his wrongful conduct will not enter Paradise.".

Narrated Anas ibn Maalik (may Allah be pleased with him):The Prophet ﷺsaid, "Eat Suhoor (pre-dawn meal) for indeed there is a blessing in it."
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‘Aa’ishah and Umm Salamah (may Allah be pleased with them)said:At times, Allah's Messenger ﷺ used to get up in the morning in a state of Janaabah (i.e., post sexual-intercourse ritual impurity) after having sexual relations with his wives, take a bath and fast.
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‘Narrated Aa’ishah (may Allah be pleased with her):Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him) said, "O Allah's Messenger!I fast continuously."
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‘Aa’ishah(may Allah be pleased with her), the wife of the Prophet ﷺ, said:“Hamzah ibn ‘Amr Al-Aslamee(may Allah be pleased with him)asked the Prophet ﷺ: "Should I fast while traveling?" The Prophet ﷺreplied, "You may fast if you wish, and you may not fast if you wish.”
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