| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1946

Narrated Jaabir ibn ‘Abdullah (may Allah be pleased with him):Allah's Messengerﷺwas on a journey once and saw a crowd of people, and a man was being shaded (by them). He asked, "What is the matter?" They said, "He (the man) is fasting." The Prophet ﷺsaid, "It is not an act of righteousness to fast on a journey."
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Commentary :
Legal concessionshave been prescribed for those who are not able to abide by the original rulings pertaining to worshipful acts, as a manifestation ofthe divine mercy and kindness conferred by Allah, Exalted is He, on His servants. The status of those who opt for legal concessions must not be undermined, nor should they bereproached for it. Rather, opting for legal concessions in their proper context is held in the same regard as abiding by the original rulings in their proper context,as per the laws of Islam (i.e., none is deemed superior to the other).
In this hadeeth, Jaabir ibn ‘Abdullah Al-Ansaaree(may Allah be pleased with them) narrated that the Messenger of Allahﷺ was once on a journey, and he saw a crowd of people around a man shading him from the sun. The man was drained of energy because of thirst and fatigue. He ﷺasked, "What is the matter? (What happened to him?)" They explained that he was exhausted because he was fasting while traveling and did not avail himself of the legal concession in this regard. Thereupon, the Prophet ﷺinformed them that his actdid not conform with the due obedience andrighteousness to face such hardship, considering that Allah, Exalted is He,had granted legal concession for a traveler to refrain from fasting, whether it was obligatory of voluntary fasting. The legal concession in this regard was revealed in the Quran; 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]. The need to avail oneself of the legal concession and refrain from fasting is further emphasized if the traveler is performing Hajj or participating in Jihaad, because both require physical strength.
The permissibility of fasting while travelling as long as one finds the physical strength to endure ithas been deduced from the following hadeeth. 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 to protect himself from the burning sun. None of us was fasting except the Prophet ﷺ and Ibn Rawaahah (may Allah be pleased with him).” [Al-Bukhaaree and Muslim].
This hadeeth highlights that the Laws of Islam is founded on ease and facilitation. It also urges Muslims to take it easy on themselves with regard to worship and avail of the legal concessions granted to them by Allah, The Exalted.
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1947

Narrated Anas ibn Maalik (may Allah be pleased with him):We used to travel with the Prophet ﷺand neither did the fasting persons criticize those who were not fasting, nor did those who were not fasting criticize the fasting ones.
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Commentary :
Concessionsinworship have been prescribedfor those who are not able to abide by the original rulings,as a manifestation ofthe divine mercy and kindness conferred by Allah, Exalted is He, on His servants.
The status of those who opt for these legal concessions must not be undermined, nor should they be reproached for it. Rather, opting for legal concessions in their proper context is held in the same regardas abiding by the original rulings in their proper context as per the laws of Islam (i.e., none is held superior to the other).
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him) related that they used to travel with the Prophet ﷺ and neither did the fasting persons criticize those who were not fasting, availing themselves of the legal concession, nor did those who were not fasting criticize the fasting ones, who chose to abide by the original ruling. Both options are prescribed for the traveler, to best suit the different conditions of people during travel. Whoever is able to fast should do so, and whoever is unable to fast should avail himself of the legal concession,and there is no harm in that.
The legal concession in this regard was revealed in the Quran; 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]. The need to avail oneself of the legal concession and refrain from fasting is further emphasized if the traveler is performing Hajj or participating in Jihaad, because both require physical strength.
This hadeeth instructs Muslims not to give in to anger or object to what is permissible and prescribed.
It is also deduced therefrom that the Companions (may Allah be pleased with them) were considerate with one another and knowledgeable of both legal concessions and original rulings.
It is also inferred thathavingknowledge of Laws of Islam provisions prevents disagreement among Muslims..

1949

Narrated Naafi‘ narrated that Ibn ‘Umar (may Allah be pleased with him)recited the ayah: "They had a choice either to fast or to feed a poor person for every day and said that the ayah was abrogated.
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Commentary :
Fasting is one of the pillars of Islam, and the Quranand the Sunnah have clarified all its general provisions. The obligation of fasting in Islam has gone through gradual legislative stages, and the Companions (may Allah be pleased with them) reported to us the key features of these stages.
In this report, Naafi’,the freed slave of ‘AbdullahIbn ‘Umar (may Allah be pleased with him),from the Taabi‘oon, informed us that ‘Abdullah(may Allah be pleased with him)recited the words of Allah, Exalted is He, (which mean): {And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day].} [Quran 2:184].However, he (may Allah be pleased with him) recited it as “feeding poor persons [each day],” in the plural rather than, “feeding a poor person [each day],”which is one of the approved ten modes of recitation confirmed by Tawaatur (i.e., by collectively contiguous narrations transmitted by a large group of trustworthy narrators, generation after generation, and it is absolutely impossible for them to agree on a lie). It means thatwhoever is unable to fastmust feed one poor person for each missed fast day. At the early legislative stages, it was prescribed for a Muslim to pay this ransom and refrain from fasting in Ramadan, even if he was physically able to fast. Then, Ibn ‘Umar (may Allah be pleased with him) clarified that the ayahabout the ransom was abrogated and the relevant ruling was abrogated as well, yet it remained in the Quran (its wording was not abrogated). The ruling was abrogated by the ayah that reads (what means): {So whoever sights [the new moon of] the month, let him fast it.} [Quran 2:185].Thus, whoever was able to fast became obliged to observe fasting during Ramadan.
On the other hand, Ibn ‘Abbaas (may Allah be pleased with them) held a different opinion in this regard. It has been narrated on the authority of ‘Ataa’ ibn Aboo Rabaah, from the Taabi‘oon, that he heard ‘Abdullah ibn ‘Abbaas (may Allah be pleased with them) reciting the ayahthat reads (what means): {And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day].} [Quran 2:184]. Ibn ‘Abbaas said: “This ayah was not abrogated. It rather refers to the old people who cannot endure fasting; it is allowable for them to pay the prescribed ransom instead, feeding one poor person for each fast day.”
He (may Allah be pleased with him) held that the ruling pertaining to the ransom was not abrogated, but rather that it was applicable to old people who were unable to fast.
The hadeeth affirms the abrogation of some ayaat of the Quran.
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1950

‘Aa’ishah(may Allah be pleased with her)said:
Sometimes I missed some fast days of Ramadan, but could not fast in lieu of them (i.e., make up for them) except in the month of Sha‘baan." Yahya, a sub-narrator said: "She (may Allah be pleased with her)used to be busy serving the Prophet ﷺ.”
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Commentary :
Fasting is one of the pillars of Islam. The Quran and the Sunnah haveclarified all its general provisions. For instance, the Sunnah clarified that if a woman gets her period in Ramadan, it is incumbent on her to refrain from fastinguntil her periodends and she attains ritual purity.Furthermore, she is required to make up for the missed fast days later on. ‘Aa’ishah (may Allah be pleased with her)stated that she would sometimes miss out fast days of Ramadan due to menstruation or for other valid excusesand could not make up for them except in the month of Sha’baan of the following year.
Yahya ibnSa’eed Al-Ansaaree, one of the narrators of hadeeth,clarified that what was preventing her from making up for the missed fast days earlier was that she (may Allah be pleased with her) was busy with the service of the Prophet ﷺ,meaning that she (may Allah be pleased with her)keenly ensured that she could always fulfill the Prophet’s right to sexual enjoyment with her. This was the attitude of all the Prophet’s wives, being keen on keeping him happy and satisfied. They would even abstain from seeking his permission to observe fastingfor fear that he ﷺmight have wanted to engage in sexual intercourse with one of them on that day, but would give her the permission to fast, giving precedence to her wish over his desire and need.As for the month of Sha‘baan, he ﷺ used to observe fasting almost all month long,and therefore they would conveniently have the chance to make up for the missed fast days or feel free to ask for his permission to observe fasting,since there would be no other available time to make up for those fast days. This falls under the category of availing oneself of a legal concession orthe less strict scholarly view, because a woman is given the choice to make up for the missed fast days at any time during the year till the following Ramadan.
It is also deduced from the hadeeth that honoring and fulfilling the husband’s rights over his wife is given precedenceover other rights, time-bound religious obligations aside.
It also highlights the ease and facilitation fostered by Islamin making up for the missed fast days of Ramadanfor- an excuse which is acceptable in the Laws of Islam.
It is also inferred from the hadeeth that it is allowable for a Muslim to delay making up for the missed fast days of Ramadan for a valid excuse or for no excuse at all.
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1952

‘Narrated Aa’ishah (may Allah be pleased with her):Allah's Messengerﷺsaid, "Whoever died and he ought to have fasted (the missed fast days of Ramadan) then his guardians must fast (i.e., make up for them) on his behalf."
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Commentary :
Fasting is one of the pillars of Islam. The Quran and the Sunnah haveclarified all its general provisions, and the noble Companions(may Allah be pleased with them)have reported thatfor us.
In this hadeeth, the Prophet ﷺmade it clear that if a person dies before making up for the missed obligatory fasting, whether due to avow, expiation, or missed fast days of Ramadan,even though he was able to fast,, his guardian, i.e., any of his relatives, whether he\she was among his heirs or not, should make up for the missed obligatory fast days on his behalf, and it wouldbe sufficient in terms of clearing the dead person’s liability from the obligation in this regard.
However, if someone dies before making up for the missed obligatory fasting for a valid excuse, e.g., a disease that befell him until his death, he shall bear no sin for that and his guardians are not required to make up for the missed fast days, given the general indication of the ayah reading (that which 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 and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.} [Quran 2:185].
In this ayah, Allah, Exalted is He, enjoins upon the person to make up for the missed fast days on other days. If a sick person dies before recovery, he is cleared from the obligation of making up for the missed fast days and the ransom (feeding a poor person for each missed fast day), because feeding these poor people is an alternative to fasting. If fasting is no longer deemed obligatory, the same goes for feeding as well.
However, if someone does not make up for the missed fast days out of neglect, without having a valid excuse, and dies, it is not incumbent on his guardians to make up for the missed fast days, and it is not valid if they did, because the prescribed time window for making up for the missed fasting has expired.
This hadeeth alsoteaches us keenness in fulfilling the rights of Allah, Exalted is He, over us, and urges us to maintain ties of kinship.
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1953

Narrated Ibn ‘Abbaas (may Allah be pleased with him): A man cameto the Prophet ﷺand said, "O Allah's Messenger!My mother died and she ought to have fasted one month (for her missed Ramadan). Shall I fast on her behalf?" The Prophet ﷺreplied in the affirmative and said, "The debt owed to Allah is more deserving (of being paid off)."
In another narration a woman is reported to have said, "My sister died..." Narrated Ibn `Abbas: A woman said to the Prophet ﷺ: “My mother died and she had vowed to fast but she did not fast.” In another narration Ibn ‘Abbaas is reported to have said, "A woman said to the Prophet ﷺ, "My mother died while she ought to have fasted for fifteen days."
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Commentary :
Fasting is one of the pillars of Islam.The Quran and the Sunnah haveclarified all its general provisions, and the noble Companions (may Allah be pleased with them)have reported that for us.
In this hadeeth, ‘AbdullahNarrated Ibn ‘Abbaas (may Allah be pleased with him) that a man came to the Prophet ﷺand told him that his mother had died before making up for a missed month of fasting, whether it was the obligatory fasting of Ramadan, or an obligatory fasting due to a vow or expiation.He asked if it would be sufficient for him to make up for the missed fasting on her behalf? (Will it clear her liability from this obligation?) The Prophet ﷺ repliedin the affirmative and instructed him tomake up for the missed fasting on her behalf, upon which her liability would be cleared.Afterwards, he ﷺ drew an analogy between the repayment of the dead person’s debts andhow this clears his liability, andthe repayment of the debts owed to Allah, Exalted is He, i.e., the missed fasting. He ﷺ added: “The debt owed to Allah, Exalted is He, is more deserving of being repaid,” and it is more deserving of being repaid and more likelyto be accepted.
Some versions of the hadeeth, like the one cited in Saheeh Muslim, state that a woman came to the Prophet ﷺ asking him the same regarding her mother. It is possible that these were two different incidents.
If a person dies before making up for missed obligatory fasting, and he was able to make up for it, but did not until death befell him, his guardian, i.e., any of his relatives (whether he\she was among his heirs or not), may make up for the missed obligatory fast days on his behalf.This would be sufficient in terms of clearing the dead person’s liability from the obligation.Otherwise, he may feed a poor person for each missed fast day instead.
However, if someone dies before making up for the missed obligatory fasting for a valid excuse, e.g., a disease that befell him until his death, he shall bear no sin for that, and his guardians are not required to make up for the missed fast days, given the general indication of the ayah’s wording, which reads (what means): {…and whoever is ill or on a journey - then an equal number of other days.} [Quran 2:185]. In this ayah, Allah, Exalted is He,stated thatit is obligatory on such a person to make up for the missed fast days on other days. If a sick person dies before attaining recovery, his liability is cleared from the obligation of making up for the missed fast days and the ransom (feeding a poor person for each missed fast day), because feeding poor people here is an alternative to fasting. If fasting is no longer deemed obligatory, the same goes for feeding the poor as well.
The hadeeth encourages us to show keenness in fulfilling the rights of Allah, Exalted is He, over us, and in showing the enjoined dutifulness towards parents after their death.
The permissibility of acting upon Qiyaas (i.e., legal analogy) is also inferred from the hadeeth.
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1955

Narrated ‘Abdullah ibn Aboo Awfaa(may Allah be pleased with him):We were once in the company of the Prophet ﷺ on a journey and he ﷺwas fasting. When the sun set, he ﷺaddressed somebody: "O so-and-so, get up and mix some Saweeq with water (i.e., prepare barley beverage\ liquid meal) for us." He replied, "O Allah's Messenger! Will you wait till it is evening?" The Prophet ﷺsaid, "Get down and mix Saweeq with water for us." He replied, "O Allah's Messenger ﷺ! If you wait till the evening!" The Prophet ﷺ said again, "Get down and mix Saweeq with water for us." He replied, “It is still daytime!” The Prophet ﷺsaid again, "Get down and mix Saweeq with water for us." He finally got down and mixed Saweeq for them. The Prophet ﷺ drank it and then said, "When you see night falling from this side, i.e., indicating sunset, a fasting person should (hasten to) break his fast.".

Commentary :
It is known that all good lies in following the guidance of the Prophet ﷺ and sheer evil lies in introducing religious innovations.Being one of the loftiest worshipful acts and best means to draw closer to Allah, Exalted is He, it is incumbent upon a Muslim to follow the guidance of the Prophet ﷺ regarding fasting, and he ﷺ urged the fasting people to hasten in breaking their fasts.
In this hadeeth, ‘Abdullah ibn Aboo Awfaa(may Allah be pleased with him) narrated that they went once on a journey with the Prophet ﷺwhen he was fasting. After sunset, heﷺ commanded a man to mix some Saweeq with water(i.e., prepare a liquid meal bymixing roasted barley flour with milk or water), for them to break their fast.The man thought that it was early to break the fast then, and therefore said to the Prophet ﷺ: “O Messenger of Allah! If you wait till the evening,”meaning to wait longer to ensure that the time of sunset had come. However, the Prophet ﷺ repeated his command twice and the man gave him the same answer! On the third time, the man said to the Prophet ﷺ: “It is still daytime!” He thought that the sun had not yet set because he could still see daylightand assumed that the fast day had not ended yet.It is possible that he saw strongdaylight due to the clear sky, so he thought that the sun had not set, or perhaps he assumed that the sunlight was merely blocked by a mountain or clouds or the like. Had he understood that sunset had already taken place,he would not have been reluctant to comply with the Prophet’s ﷺcommand, which would have constituted disobedience. Rather, he merely wanted to investigate the matter further to be on the safe side and ensure that he had abided by the relevant Laws of Islamruling. On the fourth time, the man did as he was ordered by the Prophet ﷺ, whodrank the barley meal and then instructed people that whenever the sun sets and they can see night falling from the east, marking the end of the day and the beginning of the night, a fasting person should break his fast.
A fasting person is urged to hasten to break his fast directly after sunset so as not to increasedaytime at the expense of nighttime, and because it is more convenient and kinder for the fasting person, andimplies availing oneself of the relevant legal concession and expressing more gratitude to Allah for His blessings.
It is deduced from the hadeeth that it is allowable toreminda scholar of what he might have forgotten, and the practice of refrainingfrom doing so after the third time.
It is also inferred that it is permissible to observe fasting while travelling, and that it is betterand more virtuous than refrainment from fasting, as long as it does not cause apparent hardship for the fasting person.
In addition, it is deduced from the hadeeth that a religious command has more (authoritative) weight than sensory judgment (and conclusions), and that the Laws of Islam must be given precedence over intellectual judgment..

1957

Sahl ibn Sa‘d(may Allah be pleased with him) narrated that Allah's Messenger ﷺ said, "People will remain on the right path as long as they hasten to break their fast.".

1959

Aboo Usaamah narrated on the authority of Hishaam ibn ‘Urwah narrating on the authority of Faatimah (may Allah be pleased with her) that Asmaa’ bint Aboo Bakr (may Allah be pleased with them) said, "We broke our fast during the lifetime of the Prophet ﷺ on a cloudy day and then the sun appeared." Hishaam was asked, "Were they ordered to fast in lieu of that day?" He replied, "It had to be made up for (i.e., making up for it is inevitable)." Ma‘mar said, "I heard Hishaam saying, "I do not know whether they fasted in lieu of that day or not.".

1960

Al-Rubay‘ bint Mu‘awwidh (may Allah be pleased with her) narrated:
"The Prophet ﷺ sent a messenger to the village of the Ansaar in the morning of the Day of ‘Aashooraa’ (10th of Muharram) to announce: 'Whoever has eaten something should not eat but complete the fast, and whoever is observing fast should complete it.' She (may Allah be pleased with her) further said, "Since then we used to fast on that day regularly and also make our boys fast. We used to make toys of wool for the boys and if anyone of them cried for food, he was given those toys till it was time to break the fast.".

Commentary :
The Day of ‘Aashooraa’ is a blessed day, on which Allah, Exalted is He, saved His Prophet Moosaa from Pharaoh and his army. The Messenger of Allah ﷺ fasted it, and commanded Muslims to fast as well, to express their gratitude to Allah, Exalted is He.
In this hadeeth, Al-Rubay‘ bint Mu‘awwidh (may Allah be pleased with her)related that the Prophet ﷺ once sent his messengers on the morning of the Day of ‘Aashooraa’, the tenth of Muharram, to the villages of Al-Madeenah. They called out to the people, “Whoever has eaten something should not eat, but complete the fast, and whoever is observing fast should complete it.”
Then, she (may Allah be pleased with her) stated that since then they used to fast on the Day of ‘Aashooraa’ regularly and also made their young boys fast. They used to make them toys of dyed wool and if anyone of them cried for food, he was given those toys to be distracted by them till it was time to break the fast, to encourage and train young children in performing worshipful acts.
It has been reported in Saheeh Al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ deemed fasting on the Day of ‘Aashooraa’ optional after the obligatory fasting ofRamadan was prescribed. It was narrated on the authority of Ibn ‘Umar (may Allah be pleased with him) that he ﷺ said: “That was a day on which the people of pre-Islamic days used to observe fast. So, heamongst you who likes to observe fast should do so, and he who does not like it should abandon it.” [Al-Bukhaaree and Muslim].
He ﷺ commanded them to fast on it as a voluntary act of worship.
The merits of this blessed day have been reported in many texts of the Sunnah. For instance, it has been narrated that fasting it expiates the sins committed in the previous year, as narrated on the authority of Aboo Qataadah (may Allah be pleased with him) and recorded in Saheeh Muslim.
The permissibility of training young children in fasting can be inferred from the hadeeth.
It is also deduced therefrom that when any of the Companions (may Allah be pleased with them) says, “We used to do such-and-such during the lifetime of the Prophet ﷺ,” such a report is considered Marfoo‘ (i.e., a Hadeeth that is directly attributed to the Prophet ﷺ), because the fact that he ﷺ did not disapprove their act serves as a tacit approval of it on his part, otherwise he ﷺ would have forbidden them from such an act.
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1968

Aboo Juhayfah (may Allah be pleased with him) narrated:
The Prophet ﷺ established a bond of brotherhood between Salmaan and Aboo Al-Dardaa’ (may Allah be pleased with them). Salmaan once paid a visit to his brother Aboo Al-Dardaa’ and found his wife, Umm Al-Dardaa’, dressed in shabby clothes. He inquired about her state, and she replied, “Your brother Aboo Al-Dardaa’ is not interested in (the luxuries of) this worldly life!” In the meantime, Aboo Al-Dardaa’ came and prepared a meal for Salmaan, who requested Aboo Al- Dardaa’ to eat (with him), but he said, "I am fasting." Thereupon, Salmaan said, “I am not going to eat unless you eat with me!” So, Aboo Al-Dardaa’ ate (with Salmaan). When it was night and (a part of the night passed), Aboo Al-Dardaa’ got up (to offer night prayer), but Salmaan told him to sleep and Aboo Al-Dardaa’ complied. After sometime, Aboo Al-Dardaa’ again got up but Salmaan told him to sleep longer. When it was the last hours of the night, Salmaan told him to get up then, and both of them offered night prayer. Salmaan told Aboo Al-Dardaa’ (may Allah be pleased with them), "Your Lord has a right on you, your self has a right on you, and your family has a right on you; give everyone who has a right over you his due right!" Aboo Al-Dardaa’ went to the Prophet ﷺ and reported to him the whole story. The Prophet ﷺ said, "Salmaan has spoken the truth.".

Commentary :
Allah, Exalted is He, did not enjoin Muslims to devote their lives exclusively to worship; monasticism is not prescribed in Islam, contrary to the Christians who invented monasticism and added it to their religion.
In this hadeeth, Aboo Juhayfah,Wahab ibn ‘Abdullah Al-Suwaa’i (may Allah be pleased with him)narrated that the Prophet ﷺ established a bond of brotherhood between Salmaan Al-Faarsi and Aboo Al-Dardaa’ ‘Umayr ibn Qays Al-Ansaaree(may Allah be pleased with them). It is noteworthy that this was a different kind of brotherhood bond than the one that was first established by the Prophet ﷺ between the emigrants and Al-Ansaar after the migration to Al-Madeenah, which entitled brothers to inherit from each other at first and was abrogated later on. Rather, it was more of a moral bond. One day, Salmaan Al-Faarisi visited his brother Aboo Al-Dardaa’ (may Allah be pleased with them) and found his wife Umm Al-Dardaa’, Khayrah bint Aboo Hadrid Al-Aslameeyyah (may Allah be pleased with her) wearing shabby clothes, of the type usually worn by women while carrying out the household chores, instead of wearing fancy clothes and beautifying herself for her husband. Salmaan inquired about her state and she replied, “Your brother Aboo Al-Dardaa’ is not interested in (the luxuries of) this worldly life!” Her statement was meant as a euphemism for his refrainment from approaching her; she felt bashful to say it explicitly. This visit took place before the obligation of Hijaab was prescribed for Muslim women. Afterward, Aboo Al-Dardaa’ came and prepared some food for Salmaan, who asked Aboo Al-Dardaa’ to join him and eat with him, but he informed him that he was fasting. However, Salmaan insisted that he should join him and said: “I am not going to eat unless you eat with me!” Therefore, Aboo Al-Dardaa’ ate with Salmaan, whose aim was to forbid Aboo Al-Dardaa’ from overburdening himself with worship to the extent of harming his wife! Aboo Al-Dardaa’ complied and ate with Salmaan (may Allah be pleased with them).
Salmaan spent the night with them. When a part of the night passed, Aboo Al-Dardaa’ got up to offer night prayers, but Salmaan commanded him to sleep and Aboo Al-Dardaa’ complied. After sometime, Aboo Al-Dardaa’ got up again but Salmaan commanded him to sleep longer. When it got to the last hours of the night, Salmaan told him to get up then, and both of them offered night prayer. Salmaan advised Aboo Al-Dardaa’ (may Allah be pleased with them) and clarified to him that Allah, Exalted is He, had a right over him, his body and health had rights over him, and his family and children had rights over him; such as showing kindness and intimacy to his wife, tending to the needs of his wife and children, and teaching them what benefits them in this worldly life and the Hereafter. He then commanded Aboo Al-Daraa’ to give everyone who had a right over him his due right.
Later on, Aboo Al-Dardaa’ went to the Prophet ﷺ and reported to him the whole story. The Prophet ﷺ said, "Salmaan has spoken the truth."
This hadeeth serves as evidence for the fact that a person should not overburden himself with fasting and night prayer (beyond his abilities), but should rather pray and perform night prayer moderately to attain the desired benefit (gain reward) and avoid fatigue, difficulty, and hardship.
It is also deduced from the hadeeth that it is permissible to establish bonds of brotherhood between Muslims, and that it is allowable to visit one’s friends and brothers in faith and spend the night in their houses.
The permissibility of talking to a non-Mahram (marriageable) woman for a valid need and offering advice to one’s fellow Muslim brothers can also be inferred from the hadeeth.
The hadeeth also highlights the virtues of performing night prayer in the last hours of the night.
Furthermore, it is also deduced therefrom that it recommended acts may be deemed forbidden for someone if it is feared that they may cause boredom and tedium, and lead him to neglect the enjoined fulfillment of the rights due over him.
The hadeeth underlines that it is disliked to overburden oneself with worship.
It is also deduced from the hadeeth that it is allowable to break a voluntary fast for a need and interest.
It is also inferred therefrom that it is permissible for a woman to beautify herself for her husband.
Finally, the hadeeth also highlights the merits of Salmaan Al-Faarisi (may Allah be pleased with him), since the Prophet ﷺ approved his act and stated that he spoke the truth.
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1969

‘Aa’ishah (may Allah be pleased with her) said:
Allah's Messenger ﷺ used to fast till one would say that he would never stop fasting (on that month), and he would refrain from fasting till one would say that he would never fast (on that month). I never saw Allah's Messenger ﷺ fasting for a whole month except the month of Ramadan, and did not see him fast in any month more than he fasted in the month of Sha‘baan..

Commentary :
Perseverance in performing righteous deeds regularly leads a servant of Allah to attain divine mercy and deliverance from the Hellfire. The Prophet ﷺ was the optimal role model in this regard. He ﷺ persevered in performing acts of worship and acts of obedience regularly; one of such acts was voluntary fasting, which is not bound to a specific time.
In this hadeeth, ‘Aa’ishah (may Allah be pleased with her) informed us that the Prophet ﷺ sometimes observed fasting most of a month, so much that they thought that he ﷺ was going to fast the whole month, and sometimes refrained from fasting on a month so much that they thought that he ﷺ was not going to observe fasting on that month at all. He ﷺ did not fast an entire month except Ramadan, because it is obligatory, and it was mentioned in the hadeeth to emphasize this fact. The only month he ﷺ fasted in full was Ramadan, so that voluntary fasting in any other month would not be mistakenly believed to be obligatory. He ﷺ observed fasting most of Sha‘baan, but did not fast it in full lest people should mistakenly assume that it was obligatory, and to distinguish it from the obligatory fasting ofRamadan. He ﷺ often fastedin Sha‘baan in particular because deeds are presented to Allah, Exalted is He, in the month of Sha‘baan, and he ﷺ loved to have his deeds presented to Him while he ﷺ was fasting.
Furthermore, people often neglect that month, being in between two significant months, i.e., Rajab and Ramadan, as stated in a hadeeth cited by Al-Nasaa’i and Ahmad.
It is deduced from the hadeeth that the voluntary acts of worship are not bound to specific times, but may be performed at any time based on the willingness and ability of the doers.
The hadeeth also highlights the virtues of Sha’baan, and encourages Muslims to fast during it more often. It is also deduced from the hadeeth that it is allowable to observe voluntary fasting on only one or a few days each month. .

1973

Humayd narrated that he asked Anas (may Allah be pleased with him) about the fasting of the Prophet ﷺ. He (may Allah be pleased with him) said "Whenever I liked to see the Prophet ﷺ fasting in any given month, I could see that, and whenever I liked to see him not fasting, I could see that too, and if I liked to see him praying in any given night, I could see that, and if I liked to see him sleeping, I could see that, too." Anas (may Allah be pleased with him) further said, "I never touched silk or velvet softer than the hand of Allah's Messenger ﷺ and never smelled musk or perfumed smoke more pleasant than the smell of the Messenger ﷺ.".

Commentary :
Perseverance in performing righteous deeds regularly leads a servant of Allah to attain divine mercy and deliverance from the Hellfire. The Prophet ﷺ was the optimal role model in this regard. He ﷺ preserved in performing worshipful acts and acts of obedience regularly, and among such acts were voluntary fasting and night prayer.
Humayd, from the Taabi‘oon (Followers), informed us in this hadeeth that he asked Anas ibn Maalik (may Allah be pleased with him) about the fasting of the Prophet ﷺ, and he replied that whenever he wished to see the Prophet ﷺ observing fasting or refraining from it on any given day of the month, he could, and whenever he wished to see him performing night prayers or sleeping at any given time of the night, he could. This means that he ﷺ used to observe fasting often on some days of the month and refrain from fasting on others, and used to divide his night between sleep to get rest (i.e., fulfill the rights of his body over him) and worship (i.e., fulfill the rights of Allah, Exalted is He, over him).
Afterward, Anas (may Allah be pleased with him)described some of the distinct physical qualities of the Prophet ﷺ. He said that he never touched silk or velvet softer than the hand of Allah's Messenger ﷺ and never smelled musk or perfumed smoke (i.e., ‘Abeer, which is a blend of beautiful and sweet scents) more pleasant than his smell. He ﷺ was endowed with the most perfect moral and physical qualities, and Allah, Exalted is He, singled him out for these distinct qualities so that his perfected outward appearance would mirror and further refine his perfected inner character.
It is deduced from the hadeeth that the Prophet ﷺ adhered to moderation in worship; he ﷺ did not observe fasting all year long, nor did he pray all night long, so as not to overburden himself and his nation with worship, lest they should follow his example in this regard,which would be unfair to them (i.e., since they cannot stand what he ﷺ could).
The hadeeth also highlights some distinct physical qualities of the Prophet ﷺ and that he ﷺ was endowed with a pleasant outward appearance (and good looks).
The hadeeth encourages Muslims to perform night prayer and observe voluntary fasting.
.

1982

Anas (may Allah be pleased with him) said:
The Prophet ﷺ paid a visit to Umm Sulaym once and she placed before him dates and ghee. The Prophet ﷺsaid, "Put the ghee and dates in their respective containers for I am fasting." Then, he ﷺ stood somewhere in her house and offered voluntary prayer and then invoked Allah, Exalted is He, to bless Umm Sulaym and her family with all that is good. Then Umm Sulaym said, "O Allah's Messenger ﷺ! I have a special request (today)." He ﷺ said, "What is it?" She replied, "(Please invoke Allah for) your servant Anas." Thereupon, he ﷺ did not leave anything good in the worldly life or the Hereafter which he did not invoke (Allah to bestow) on me and said, “O Allah! Bless him (i.e., Anas) with abundant wealth and offspring!”
Anas (may Allah be pleased with him) added: “Therefore, I was one of the richest among the Ansaar and my daughter Umaynah told me that when Al-Hajjaaj came to Basrah, more than 120 of my offspring had been buried..

Commentary :
The Prophet ﷺ used to honor his Companions (may Allah be pleased with them) and visit them from time to time, to check on their conditions and supplicate Allah, Exalted is He, to bless them and their families and bestow upon them all that is good, as stated in this hadeeth.
Narrated Anas ibn Maalik (may Allah be pleased with him) that the Prophet ﷺ once visited his mother Umm Sulaym (may Allah be pleased with them) and that she served him some dates and ghee to show hospitality to him. However, he ﷺ apologized and informed her that he was observing voluntary fasting, and asked her to put the dates and ghee back in their containers. Afterwards, he ﷺstood somewhere in her house, offered a two-Rak‘ah voluntary prayer and then invoked Allah, Exalted is He, to bless her and her family with all that is good. The Companions (may Allah be pleased with them) often asked the Prophet ﷺ to pray in their homes and supplicate Allah, Exalted is He, for them. Then, Umm Sulaym (may Allah be pleased with her) informed the Prophet ﷺ that she had a special request. He ﷺ inquired about her request and she told him that she wanted him to supplicate Allah, Exalted is He, in favor of her son Anas, who was the Prophet’s ﷺservant. Thereupon, he ﷺ supplicated Allah, Exalted is He, to bless him with abundant wealth and offspring.
The version of the hadeeth cited in Saheeh Muslim reads: “He ﷺ he invoked blessings for me (that I should be blessed with) all that is good and this was what he ﷺ (said) at the end of what be supplicated for me: “O Allah, grant him wealth and progeny, and confer blessings (upon him) in (each one) of them.’” [Muslim].
The Prophet’s ﷺsupplication was answered as indicated by the words of Anas (may Allah be pleased with him) when he said: “I was one of the richest people from the Ansaar and my daughter Umaynah told me that when Al-Hajjaaj ibn Yusuf Al-Thaqfi came to Basrah, in 75 A.H., more than 120 of my descendants (i.e., the children of my sons and daughters) had been buried.” Anas (may Allah be pleased with him) was about eighty years old at that time, and he died in 93 A.H. when he was nearly a hundred years old!
It is inferred from the hadeeth that being blessed with abundant wealth and offspring could be an aspect of the goodness, blessing, and prosperity conferred upon a servant of Allah, Exalted is He. He ﷺ would not have supplicated Allah for Anas (may Allah be pleased with him) except with what was good for him with regards to his religiosity and worldly affairs.
It is also deduced from the hadeeth that it is allowable to supplicate Allah, Exalted is He, for abundant wealth and offspring.
The hadeeth also highlights the Prophet’s ﷺhumbleness and kindness towards his Companions (may Allah be pleased with them), and it is deduced therefrom that a ruler may visit the ruled to check on their conditions.
The hadeeth also emphasizes the merits of Anas (may Allah be pleased with him).
Among other lessons inferred from the hadeeth are the following: putting one’s child before oneself (i.e., Umm Sulaym asked the Prophet ﷺ to supplicate Allah for Anas rather than herself), and kindness in presenting requests. It is also deduced that the death of a great number of his descendants does not contradict the fact that the Prophet’s ﷺsupplications to bless him with abundant offspring was answered.
The hadeeth also emphasizes the permissibility of showing hospitality to guests and honoring them.
It is also inferred therefrom that it is allowable to turn down a gift as long as it would not cause hardship for the gift-giver, and that he should explain the reason to him.
The hadeeth urges Muslims to preserve food and refrain from wasting.
It also shows that if a guest will not eat from the food served to him by the host, he should considerately supplicate Allah, Exalted is He, in his favor to make him feel better.
Finally, it also encourages Muslims to supplicate Allah, Exalted is He, for all that is good in the worldly life and the Hereafter, because all good lies in the Hands of Allah, Exalted is He, and to proclaim and celebrateHis blessings bestowed upon us..

1983

Mutarrif narrated on the authority of ‘Imraan ibn Husayn (may Allah be pleased with him):
That the Prophet ﷺ asked him (‘Imraan) or asked a man and ‘Imraan was listening, "O Aboo so-and-so! Have you fasted the last days of this month?" (The narrator thought that he ﷺ said, "the month of Ramadan"). The man replied, "No, O Allah's Messenger ﷺ!" The Prophet ﷺ said to him, "When you finish your fasting (of Ramadan) fast two days (in Shawwaal)." Through another chain of narration, ‘Imraan said, "The Prophet ﷺ said, ‘(Have you fasted) the last days of Sha‘baan?’".

Commentary :
The Prophet ﷺ used to fast more often in the month of Sha’baan, and he ﷺ urged his Companions (may Allah be pleased with them) to fast during it.
In this hadeeth the Companion ‘Imraan ibn Husayn (may Allah be pleased with him) related that the Prophet ﷺ asked him once - or he asked another man while ‘Imraan was listening. Mutarrif ibn ‘Abdullah ibn Al-Shikhkheer, one of the narrators of the hadeeth, it was unsure. He ﷺ said: "O Aboo so-and-so! Have you fasted the last days of this month?" The Arabic word used in the hadeeth is ‘Sarar’ meaning the last days of the month, and the word linguistically denotes the concealment of the moon during these days, i.e., the twenty-eighth, twenty-ninth, and thirtieth nights (if the month is thirty days). It has also been said that the word refers to the three ‘white’ days in the middle of the month, namely, the thirteenth, fourteenth, and fifteenth of the lunar month.
He ﷺ commanded him to make up for those fast days after ‘Eid Al-Fitr and the end of the Ramadan fast, to observe the acts of worship he habitually performed, because the most endeared deed to Allah, Exalted is He, is the one performed regularly.
Aboo Al-Nu’maan Muhammad ibn Al-Fadhl Al-Sadoosi (the narrator of the hadeeth) said: “I think he said: ‘He ﷺ meant Ramadan.’” However, the mention of Ramadan here is a mistake in the narration because it is incumbent on Muslims to fast duringRamadan. It could also be in reference to the time when he ﷺ made that statement and not the fasting that the addressee did not observe, conforming to the version of the hadeeth cited in Saheeh Muslim reading: “Fast for two days instead of (one fast) when you have completed (the fast of) Ramadan.” The question was about fasting on the last days of Sha‘baan. If the intended meaning of the hadeeth’s wording is the last days of the month, this means that this hadeeth seemingly contradicts the authentic hadeeth reported about the prohibition of fasting one or two days before Ramadan. This can be explained by the assumption that this man habitually fasted the last days of the lunar month, and abstained from fasting them merely for fear of the reported prohibition of fasting one or two days before Ramadan. Therefore, the Prophet ﷺ made it clear to him that the prohibition in this regard does not apply to habitual or vowed fasting on these days, but rather that what is prohibited is singling them out for fasting.
It is deduced from this hadeeth that it is permissible to make up for missed voluntary fasting.
The hadeeth also shows that the Prophet ﷺ used to advise his Companions (may Allah be pleased with them) and urge them to perform acts of obedience..

715

Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade that a man should come to his wife by night doubting her fidelity or trying to find her lapses. [In another version]: The Prophet (may Allah's peace and blessings be upon him) is reported to have disliked that a man should come to his wife by night; however, he did not mention doubting her fidelity or trying to find her lapses..

Commentary : The Prophet (may Allah's peace and blessings be upon him) set the most remarkable example of good manners and kind treatment between a man and his wife. He taught husbands how to treat their wives and build their marital relationship upon mutual trust and avoidance of lethal jealousy or mistrust that ruins their life.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) says that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade that a man returning from a journey should come to his wife by night. He then clarified the reason for the prohibition, saying: "doubting her fidelity or trying to find her lapses," i.e., thinking she is unfaithful or exposing her secret as to whether she has committed infidelity or not. So, it is disliked for a man who has been on a long journey to unexpectedly return to his wife by night. Yet, if he is on a short journey and his wife expects his return by night, there is nothing wrong with that.
In [the Two Sahīh Collections]: The Messenger of Allah (may Allah's peace and blessings be upon him) would not come to his family by night. He used to come to them in the early morning or in the evening. He would not come to his family if he returned from travel by night. Rather, he would come to them in the early morning, which extends from the Fajr prayer to the sunrise, or in the evening, which extends from noon - the time of the Zhuhr prayer - to sunset. This is because when a man comes to his wife by night, he takes her by surprise and she may not be ready to receive her husband, who has been away from her for a period of time. So, it is appropriate for him not to come to her unexpectedly at night.
In the Hadīth: Forbidding that a man should spy on his wife or come to her unexpectedly by night after return from travel
And in it: Urging pursuit of the means that bring cordiality and love between the two spouses
And in it: Exhorting the avoidance of such things that entail mistrust of the Muslim.

717

‘Abdullāh ibn Shaqīq reported: I said to ‘Ā'ishah: "Did the Prophet (may Allah's peace and blessings be upon him) use to perform the Duha (forenoon) prayer?" She said: "No, unless he came back from his absence.".

Commentary : Prayer is a tawqīfi (determined) act of worship that must be taken from the Prophet (may Allah's peace and blessings be upon him). He taught the Ummah the obligatory prayers as well as the regular and non-regular supererogatory prayers. He also taught the Ummah various kinds of prayers at certain times. One of these is the Duha (forenoon) prayer.
In this Hadīth, the Tābi‘i ‘Abdullāh ibn Shaqīq says that he asked the Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her): Was it a habit of the Prophet (may Allah's peace and blessings be upon him) to perform the Duha prayer? The Duha prayer, also called the Duha Subha, is to be performed after the sun rises and goes as high as the length of a spear - that is nearly 15 minutes after sunshine - and its time ends shortly before noon. In reply, she said that the Prophet (may Allah's peace and blessings be upon him) did not use to offer the Duha prayer, except when he came from his absence, i.e., from travel. This is because he forbade that a man should come to his wife by night after returning from travel. So, he would come in the early morning and go first to the mosque, where he would pray at the time of Duha (forenoon).
In a version by Muslim, ‘Ā’ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) used to offer the Duha prayer as four Rak‘ahs and add as many Rak‘ahs as he willed. The negation is probably intended as the negation of her knowledge of the matter, and the affirmation is made for a reason, namely the return from travel. So, there is no contradiction between the two Hadīths.
The minimum of the Duha prayer is two Rak‘ahs. In the Two Sahīh Collections, Abu Hurayrah (may Allah be pleased with him) reported: "My close friend (may Allah's peace and blessings be upon him) advised me to do three things: fast three days of every month, perform the two Rak‘ahs of Duha (forenoon), and perform the Witr prayer before I go to sleep." And he would add as many Rak‘ahs as he willed, as mentioned above..

719

Mu‘ādhah reported: that she asked ‘Ā’ishah (may Allah be pleased with her): "How many Rak‘ahs did the Messenger of Allah (may Allah's peace and blessings be upon him) use to perform in the Duha prayer?" She said: "Four Rak‘ahs, and he would add as many Rak‘ahs as he willed. [In a version]: He would add as many Rak‘ahs as Allah willed..

Commentary : Prayer is a tawqīfi (determined) act of worship that must be taken from the Prophet (may Allah's peace and blessings be upon him). He taught the Ummah the obligatory prayers as well as the regular and non-regular supererogatory prayers. He also taught the Ummah various kinds of prayers at certain times. One of these is the Duha prayer.
In this Hadīth, Mu‘ādhah bint ‘Abdullāh al-‘Adawiyyah relates that she asked the Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her): "How many Rak‘ahs did the Messenger of Allah (may Allah's peace and blessings be upon him) use to perform in the Duha prayer?" The Duha prayer, also called the Duha Subha, is one of the supererogatory prayers to be performed during daytime, and it is to be prayed after the sun rises and goes as high as the length of a spear - that is nearly 15 minutes after sunshine - and its time ends shortly before the noon. Answering her question, ‘Ā’ishah (may Allah be pleased with her) said that the Prophet (may Allah's peace and blessings be upon him) used to perform the Duha prayer as four Rak‘ahs, i.e., he was persistent in offering it as four Rak‘ahs: in two Rak‘ahs, as it is well known with regard to the supererogatory prayers. "And he would add as many Rak‘ahs as Allah willed," i.e., without limit.
In another version by Muslim in his Sahīh Collection, ‘Ā’ishah reported that the Prophet (may Allah's peace and blessings be upon him) did not use to perform the Duha prayer, unless he came back from his absence, i.e., from travel. The negation is probably intended as the negation of her knowledge of the matter, and the affirmation is made for a reason, namely the return from travel. So, there is no contradiction between the two Hadīths.
The minimum of the Duha prayer is two Rak‘ahs. In the Two Sahīh Collections, Abu Hurayrah (may Allah be pleased with him) said: "My close friend (may Allah's peace and blessings be upon him) advised me to do three things: to fast three days each month, perform the two Rak‘ahs of Duha, and perform the Witr prayer before I sleep.".

720

Abu Dharr reported: The Prophet (may Allah's peace and blessings be upon him) said: "Every morning charity is due for every joint bone in the body of every one of you. Every Tasbīh (glorification of Allah) is an act of charity; every Tahmīd (praise of Allah) is an act of charity; every Tahlīl (proclamation of Allah's oneness) is an act of charity; and every Takbīr is an act of charity; and enjoining Ma‘rūf (what is good) is an act of charity and forbidding Munkar (what is evil) is an act of charity; and two Rak‘ahs which one offers in the forenoon will suffice for all that.".

Commentary : Allah rendered all the types of goodness a person does to himself as an act of worship and to others of kindness - as part of the charities of the body and its good health and well-being.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "Every morning charity is due for every joint bone" i.e., for all the organs and joints of the body. Sulāma, in Arabic, originally refers to the bones of fingers, hands, and legs, and then it was later used to refer to all the body parts. So, every morning, a person is required to give charity for every organ of his body, in gratitude to Allah Almighty for His great favors. Indeed, the structure of bones and their joints is one of the great favors Allah has bestowed upon His servants. Hence, each bone requires a charity to be given by the person for it, as gratitude for this blessing. Charity here is intended as something recommended and encouraged, not obligatory or binding, for it is sufficient as gratitude for these favors to perform the obligations and shun the prohibitions. Then, the Messenger of Allah (may Allah's peace and blessings be upon him) guides to some acts of piety which a person may perform as charity for his joints. "Every Tasbīh" (glorification of Allah) - saying: Subhān Allah (glory be to Allah) - "is an act of charity"; "every Tahmīd" (praise of Allah) - saying: Al-Hamdulillāh (praise be to Allah) - "is an act of charity"; "every Tahlīl" (proclamation of Allah's oneness) - saying: Lā Ilāha illa Allah (there is no god but Allah) - "is an act of charity"; "and every Takbīr" - saying: Allāhu Akbar (Allah is the Greatest) - "is an act of charity"; "and enjoining Ma‘rūf (what is good) is an act of charity and forbidding Munkar (what is evil) is an act of charity." Likewise, all other forms of Dhikr and worship are charities for oneself. Ma‘rūf: It is a term that comprises all what is known to be a form of obedience to Allah Almighty and benevolence to people. Munkar: It refers to all offensive deeds and words that lead to disobedience to Allah Almighty; and it is a term that comprises all forms of evil. So, if anyone performs the mentioned acts of goodness and the like, it should be equal in number to the 360 joints.
Then, the Prophet (may Allah's peace and blessings be upon him) informs that "two Rak‘ahs which one offers in the forenoon" are sufficient in place of all that, for prayer is an act that is done by all the body parts and it includes all the mentioned charities and others. This demonstrates the great merit of the Duha prayer. The time of the Duha prayer starts 15 minutes after sunrise and extends to also 15 minutes before soon. The minimum in the Duha prayer is two Rak‘ahs, and the maximum is eight Rak‘ahs, as related in a Hadīth in the Two Sahīh Collections, in which ’Umm Hāni’ (may Allah be pleased with her) reported: "that the Prophet (may Allah's peace and blessings be upon him) took a bath in her house on the day of the Conquest of Makkah and prayed eight Rak‘ahs." It is said: There is no limit to its maximum, as indicated by a Hadīth by Muslim, in which ‘Ā’ishah (may Allah be pleased with her) reported: "The Prophet (may Allah's peace and blessings be upon him) used to offer the Duha prayer as four Rak‘ahs and pray as much more as he wished.".

724

‘Ā’ishah reported: The Prophet (may Allah's peace and blessings be upon him) would not observe any of the supererogatory prayers more regularly than the two Rak‘ahs before Fajr..

Commentary : Islam encouraged and urged the performance of supererogatory prayers and made them greatly rewardable. One of these supererogatory prayers, whose performance was urged by the Prophet (may Allah's peace and blessings be upon him), is the two-Rak‘ah Sunnah of the Fajr prayer.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) says that the Prophet (may Allah's peace and blessings be upon him) was not more persistent in observing any supererogatory prayer than he was in performing two Rak‘ahs before Fajr. In other words, he was not persistent and keen to perform any of the supererogatory prayers and regular Sunnah prayers as he was in offering two Rak‘ahs before the two Rak‘ahs of Fajr, which is the Sunnah before the Fajr prayer. They are counted among the regular supererogatory prayers associated with the obligatory prayers. The Prophet's keenness on them indicates the significance of their status and reward..

725

‘Ā’ishah reported that the Prophet (may Allah's peace and blessings be upon him) said: "The two Rak‘ahs of Fajr are better than the world and what is in it.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to teach his Ummah the virtuous deeds and demonstrate their rewards to encourage the people to perform them.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "The two Rak‘ahs of Fajr" - which refer to the Sunnah of Fajr, the two Rak‘ahs to be performed between the Adhan and the iqāmah - "are better than the world and what is in it," i.e., the reward to be obtained because of this prayer in the Hereafter is greater and better than all the blessings in this world. They are counted among the regular supererogatory prayers associated with the obligatory prayers, and the Prophet's keenness on them indicates the significance of their status and reward and urges Muslims to be keen on observing them.
The Messenger of Allah (may Allah's peace and blessings be upon him) used to perform these two Rak‘ahs in a brief manner. In the Two Sahīh Collections, ‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) would perform the two Rak‘ahs of Fajr and make them brief to the extent that I would say: "Did he recite the Mother of the Qur'an in them?" In a Hadīth by Muslim, Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) recited Surat al-Kāfirūn and Surat al-Ikhlās in the two Rak‘ahs of Fajr.
In the Hadīth: The merit of the two Rak‘ahs of Fajr..

726

Abu Hurayrah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) recited Surat al-Kāfirūn and Surat al-Ikhlās in the two Rak‘ahs of Fajr..

727

Ibn ‘Abbās reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to recite in the first of the two Rak‘ahs of Fajr: {Say [O believers]: "We believe in Allah and what has been sent down to us"} [Surat al-Baqarah: 136] the verse that is in Surat al-Baqarah, and in the second Rak‘ah: {We believe in Allah; so bear witness that we are Muslims.} [Surat Āl ‘Imrān: 52].

Commentary : The Messenger of Allah (may Allah's peace and blessings be upon him) used to prolong the Qur'an's recitation in supererogatory prayers and would sometimes make it brief depending on circumstances and occasions.
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) says that the Messenger of Allah (may Allah's peace and blessings be upon him) would sometimes recite after Surat al-Fātihah in the first Rak‘ah of the regular two-Rak‘ah Sunnah of the Fajr prayer the verse that reads: {Say [O believers]: "We believe in Allah and what has been sent down to us; and what was sent down to Abraham, Ishmael, Isaac, Jacob, and the descendants [of Jacob]; and what was given to Moses and Jesus; and what was given to the prophets from their Lord. We make no distinction between any of them, and to Him we have submitted."} [Surat al-Baqarah: 136] The verse that occurs in Surat al-Baqarah, which means: Say, O the believers, to the advocates of this false call, the Jews and Christians: We believe in Allah and in the Qur'an that has been sent down to us, and we believe in what was sent down to Abraham (Ibrāhīm) and his children, and we believe in what was sent down to the prophets among the children of Jacob (Ya‘qūb), and we believe in the Torah that Allah gave to Moses (Mūsa) and the Gospel that Allah gave to Jesus (‘Īsa), and we believe in the scriptures that Allah gave to all the prophets; we make no distinction between any of them, by believing in some and denying others; rather, we believe in all of them, and we are submissive and obedient to Him alone.
And in the second Rak‘ah, after Surat al-Fātihah, the verse that reads: {When Jesus sensed disbelief from them, he said: "Who are my helpers in the cause of Allah?" The disciples said: "We are helpers of Allah. We believe in Allah; so, bear witness that we are Muslims."} [Surat Āl ‘Imrān: 52] And it means: When Jesus (peace be upon him) became aware of their persistence in disbelief, he addressed the Children of Israel, saying: Who will support me in the call to Allah? The best among his followers said: We are the supporters of the religion of Allah. We believe in Allah and follow you, and bear witness, O Jesus, that we submit to Allah by believing in His Oneness and obeying Him.
In light of the meanings in these two verses, it becomes clear that the Prophet (may Allah's peace and blessings be upon him) used to recite them for what they contain, of belief in Allah Almighty and submission to Him, and because they are two light verses that suited his brief performance of these two Rak‘ahs, as it was the Prophet's habit to lighten these two Rak‘ahs, as narrated in the Two Sahīh Collections.
In the Hadīth: The recitation in the Sunnah of the Fajr prayer after Surat al-Fātihah.

728

’Um Habībah reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Whoever prays twelve prostrations during a day on a voluntary basis, a house will be built for him in Paradise.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to teach his Ummah the virtuous deeds and clarify their rewards to encourage the people to perform them.
In this Hadīth, the Messenger of Allah (may Allah's peace and blessings be upon him) says: "Whoever prays twelve prostrations during a day on a voluntary basis," i.e., other than the obligatory prayers, or they are the regular supererogatory prayers, namely: four Rak‘ahs before the Zhuhr prayer and two Rak‘ahs after it, two Rak‘ahs after the Maghrib prayer, two Rak‘ahs after the ‘Ishā’ prayer, and two Rak‘ahs before the Fajr prayer, as related in Sunan At-Tirmidhi. Whoever does so persistently, his reward will be that Allah will build a house for him in Paradise.
In the Hadīth: Urging the performance of supererogatory prayers
And in it: Demonstrating the merit of the regular supererogatory prayers.

730

‘Abdullāh ibn Shaqīq reported: I asked ‘Ā’ishah about the prayer of the Messenger of Allah (may Allah's peace and blessings be upon him), concerning his voluntary prayers, and she said: He used to offer four Rak‘ahs in my house before the Zhuhr prayer. Then, he would go out and lead the people in prayer. Then, he would come in and offer two Rak‘ahs. He would lead the people in the Maghrib prayer and then come in and offer two Rak‘ahs, and he would lead the people in the ‘Ishā’ prayer and enter my house and offer two Rak‘ahs. And he would offer nine Rak‘ahs during the night, including the Witr. And he would pray for a long night while standing and for a long night while sitting. When he recited while standing, he would bow and prostrate while standing, and when he recited while sitting, he would bow and prostrate while sitting. And when the dawn came, he would offer two Rak‘ahs..

Commentary : Our Prophet (may Allah's peace and blessings be upon him) was the best among people in worshiping his Lord and standing before Him, Exalted be He. The Companions (may Allah be pleased with them) were keen to learn from the Prophet (may Allah's peace and blessings be upon him) and take his Sunnah, act upon it, and convey it to those after them.
In this Hadīth, the Tābi‘i ‘Abdullāh ibn Shaqīq relates that he asked the Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her), about how the Prophet (may Allah's peace and blessings be upon him) used to offer supererogatory prayers. She informed him that the Prophet (may Allah's peace and blessings be upon him) used to offer four Rak‘ahs as Sunnah before the Zhuhr prayer in his house. Then, he would go out to the mosque and lead the people in the Zhuhr prayer. Then, he would enter his house after finishing the Zhuhr prayer and offer two Rak‘ahs. She did not mention the ‘Asr prayer, probably because she was demonstrating the confirmed Sunnahs of the obligatory prayers, whether before or after them.
The Prophet (may Allah's peace and blessings be upon him) used to lead the people in the Maghrib prayer without offering a supererogatory prayer before it. Then, when he finished the Maghrib prayer, he would return to his house and offer two Rak‘ahs as Sunnah of the Maghrib prayer. And he (may Allah's peace and blessings be upon him) used to perform the ‘Ishā’ prayer without offering a supererogatory prayer before it. Then, he would enter his house after finishing the ‘Ishā’ prayer and offer two Rak‘ahs as Sunnah of the ‘Ishā’ prayer.
He would offer Qiyām al-Layl (late-night voluntary prayer) with nine Rak‘ahs, including the Witr, which is the last prayer a Muslim performs after the voluntary prayer in the night prayer. It is authentically reported that he used to pray eleven Rak‘ahs, and it is also authentically reported that he used to pray thirteen Rak‘ahs.
The Prophet (may Allah's peace and blessings be upon him) would sometimes offer his late-night prayer while standing and sometimes sitting. Her words "for a long night" mean: for a long time during the night.
Another trait of the Prophet's prayer is that if he commenced his prayer at night with recitation while standing, he (may Allah's peace and blessings be upon him) would bow and prostrate in the well-known manner: going down for rukū‘ and then returning to the standing position and going down for prostration and then returning to the standing position, and so on. And if he (may Allah's peace and blessings be upon him) commenced his prayer at night with recitation while sitting, he would engage in rukū‘ and prostration without standing for them, neither before nor after observing them.
And when the time of the Fajr prayer came, he (may Allah's peace and blessings be upon him) would offer two Rak‘ahs as Sunnah of Fajr. In the version by Abu Dāwūd: "Then, he would go out and lead the people in the Fajr prayer."
In the Hadīth: Offering supererogatory prayers while sitting without an excuse
And in it: Offering the supererogatory prayers at home.

732

‘Ā’ishah reported: that the Prophet (may Allah's peace and blessings be upon him) did not die until most of his prayers were performed while sitting..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was the best among people in worshiping his Lord and standing before Him, Exalted be He. The Companions (may Allah be pleased with them) were keen to learn from the Prophet (may Allah's peace and blessings be upon him), take his Sunnah, act upon it, and convey it to those who came after them.
In this Hadīth, the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her) informs that the Prophet (may Allah's peace and blessings be upon him) did not die until he performed many of his prayers while sitting. This refers to the supererogatory prayers, not the obligatory ones. That was one or two years before his death, as related in Sahīh Muslim Collection from Hafsah (may Allah be pleased with her), given that he (may Allah's peace and blessings be upon him) was too weak to stand for long. In a version by Muslim: "When the Messenger of Allah (may Allah's peace and blessings be upon him) put on weight and became heavy" i.e., his body weakened due to his old age, "he would mostly pray while sitting."
The Hadīth mentions the performance of supererogatory prayers while sitting..

732

‘Abdullāh ibn Shaqīq reported: I said to ‘Ā’ishah: "Did the Prophet (may Allah's peace and blessings be upon him) use to pray while sitting?" She said: "Yes, after the people wore him out.".

733

Hafsah reported: I did not see the Messenger of Allah (may Allah's peace and blessings be upon him) offer his Subhah (supererogatory prayer) in a sitting position till one year before his death, as he used to offer his Subhah while sitting, and he would recite a Surah in a way that is so measured that it became longer than longer Surahs. In a version: One or two years before his death..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was the best among people in worshiping his Lord and standing before Him, Exalted be He. The Companions (may Allah be pleased with them) were keen to learn from the Prophet (may Allah's peace and blessings be upon him), take his Sunnah, act upon it, and convey it to those who came after them.
In this Hadīth, the Mother of the Believers Hafsah (may Allah be pleased with her) informs that she did not see the Messenger of Allah (may Allah's peace and blessings be upon him) offer his Subhah - i.e., his supererogatory prayer - while sitting, as he (may Allah's peace and blessings be upon him) used to perform supererogatory prayers while standing. Then, one year before his death - and in another version: one or two years - he would pray while sitting, that is because he put on weight and his body weakened due to old age, according to a Hadīth narrated in the Two Sahīh Collections and reported by ‘Ā’ishah (may Allah be pleased with her).
She informed that he (may Allah's peace and blessings be upon him) used to recite a Surah of the Qur'an during his prayer, and he would recite in a so measured and deliberate manner "that it became longer than longer Surahs" i.e., due to his measured way of reciting, the duration of reciting a Surah would become longer than the duration of reciting another bigger Surah in terms of the length and the number of verses.
The Hadīth mentions the recitation of the Qur'an in a measured and deliberate manner.
It also includes the performance of supererogatory prayers while sitting..

735

‘Abdullāh ibn ‘Amr reported: It was narrated to me that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The prayer of a man while sitting is half a prayer." He said: I came to him and found him praying while sitting. I placed my hand on his head. He said: "What is the matter with you, O ‘Abdullāh ibn ‘Amr?" I said: "It was narrated to me - O Messenger of Allah - that you said: 'The prayer of a man while sitting is half a prayer'; and you pray while sitting." He said: "Yes, but I am not like any of you.".

Commentary : Prayer is the mainstay of religion, and its performance is obligatory for every Muslim. The Prophet (may Allah's peace and blessings be upon him) demonstrated the manner of performing prayer and taught it to the Ummah.
In this Hadīth, ‘Abdullāh ibn ‘Amr (may Allah be pleased with him) relates that it was narrated to him that the Prophet (may Allah's peace and blessings be upon him) stated that the prayer of a man while sitting is "half a prayer" i.e., it brings half of the reward of someone who performs it while standing. So, this makes it valid and detracts from its reward. This Hadīth is taken to refer to performing a supererogatory prayer while sitting despite being able to stand. However, if a person performs a supererogatory prayer while sitting because he is unable to stand, his reward does not decrease; rather, his reward is like praying while standing. As for the obligatory prayer, it is invalid to perform it while sitting despite being able to stand. Yet, if a person is unable to stand, then his sitting is tantamount to his standing.
Then, ‘Abdullāh ibn ‘Amr (may Allah be pleased with him) informed that he came to the Prophet (may Allah's peace and blessings be upon him) one day and found him praying while sitting. He placed his hand on the Prophet's head, wondering at his prayer while sitting and wanting the Prophet (may Allah's peace and blessings be upon him) to look towards him. This was after he (may Allah's peace and blessings be upon him) had finished the prayer, for it is not thought that ‘Abdullāh ibn ‘Amr (may Allah be pleased with him) would put his hand before that. This behavior is not deemed impolite among some Arabs, as they tend to behave naturally. Moreover, this shows the Prophet's modesty and good character, and that he used to deal and associate with his close Companions like being one of them and not exalting himself above them. When the Prophet (may Allah's peace and blessings be upon him) sensed the hand of ‘Abdullāh, he asked him: "What is the matter with you?" i.e., what is wrong with you?! So, he told him about the aforementioned Hadīth, by way of inquiry, not as an objection or disapproval. His words "and you pray while sitting" affirmed the point that was confusing and unclear to him, and how the Prophet (may Allah's peace and blessings be upon him) would be content with half a reward for himself. In response, the Prophet (may Allah's peace and blessings be upon him) confirmed the Hadīth he cited and then said: "but I am not like any of you" i.e., what you have mentioned that the prayer of a man while sitting is half of his prayer while standing is a ruling that applies to people other than me in this Ummah and it pertains to them; as for me, I am not subject to this ruling, and my Lord accepts from me my prayer while sitting for a reward like that of my prayer while standing. This is one of the peculiar merits of the Prophet (may Allah's peace and blessings be upon him), as his performance of a supererogatory prayer while sitting, though he was able to stand, was made equivalent to his performance of it while standing, as an honor for him.
The Hadīth urges the performance of prayer in its complete form for those who are able to. So, if a person is able to stand, he should pray while standing, in both obligatory and supererogatory prayers.
It points out how Allah Almighty favors His Prophet (may Allah's peace and blessings be upon him) and distinguishes him from all the Ummah..

738

Abu Salamah reported: I asked ‘Ā’ishah about the prayer of the Messenger of Allah (may Allah's peace and blessings be upon him), and she said: "He used to offer thirteen Rak‘ahs; he would perform eight Rak‘ahs and then observe the Witr and then perform two Rak‘ahs while sitting; when he wanted to bow, he would stand up and bow. Then, he would offer two Rak‘ahs between the Adhān and iqāmah of the Fajr prayer..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to pray as much Qiyām al-Layl in his house as Allah willed him to pray. The Companions and the Tābi‘is after them were keen on knowing about his acts of worship in detail and ask about what they could not see of his worship at home.
In this Hadīth, the Tābi‘i Abu Salamah ibn ‘Abdur-Rahmān says that he asked the Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her), about the Qiyām al-Layl of the Messenger of Allah (may Allah's peace and blessings be upon him) and the number of its Rak‘ahs and the manner of its performance. She informed him that the Prophet (may Allah's peace and blessings be upon him) used to perform thirteen Rak‘ahs; he would perform eight Rak‘ahs, two Rak‘ahs each, as narrated in the Two Sahīh Collections, and he would then pray the Witr, i.e., with the ninth Rak‘ah. As narrated in a version by Muslim: "Nine Rak‘ahs while standing and he would perform one of them as the Witr," i.e., he would make the last Rak‘ah among them the Witr of his prayer. In another version by Muslim: "He would observe five Rak‘ahs of which was the Witr, not sitting except at the last of them," i.e., he used to offer four Rak‘ahs, two Rak‘ahs each, and then perform the fifth Rak‘ah as the Witr, not sitting for tashahhud except in the last Rak‘ah. In another version by Muslim: "The prayer of the Messenger of Allah (may Allah's peace and blessings be upon him) in the night consisted of ten Rak‘ahs, and then he would observe the Witr with one Rak‘ah and offer the two Rak‘ahs of Fajr; those are thirteen Rak‘ahs." This denotes the diversity of the Prophet's Qiyām al-Layl in terms of duration and the number of Rak‘ahs, depending on his condition and energy.
Also, the Prophet (may Allah's peace and blessings be upon him) used to perform two Rak‘ahs while sitting. Apparently, these two Rak‘ahs were after the Witr and before the time of Fajr. When he wanted to perform rukū‘ while in this state of sitting, he would stand up and then bow down in the well-known manner. Then, when the time of Fajr came, he (may Allah's peace and blessings be upon him) would offer the two-Rak‘ah Sunnah of Fajr, after the Adhān and before the iqāmah of the Fajr prayer.
There are numerous other well-known Hadīths, in the Two Sahīh Collections and elsewhere, that enjoin making the last prayer in Qiyām al-Layl the Witr. An example is a Hadīth in which ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Make the last of your prayer at night the Witr." As for these two Rak‘ahs which the Prophet (may Allah's peace and blessings be upon him) offered after the Witr and before Fajr, this is to demonstrate the permissibility of praying after the Witr, and they were not performed on a persistent basis, for what the Prophet (may Allah's peace and blessings be upon him) did persistently was to conclude with the Witr, as mentioned above.
In the Hadīth: Praying at night while sitting.

Book of Hadith