1984

Muhammad ibn ‘Abbaad said:
I asked Jaabir, "Did the Prophet ﷺ forbid fasting on Fridays?" He replied, "Yes." (Other narrators added, "If he intends to fast only that day.").

Commentary :
The Prophet ﷺexplained the Laws of Islam rulings on voluntary fasting, and clarified the appropriate way to fast some days, including Fridays.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) Muhammad ibn ‘Abbaad asked Jaabir ibn ‘Abdullah(may Allah be pleased with them): “Did the Prophet ﷺ forbid voluntary fasting on Fridays only?” He (may Allah be pleased with him) replied in the affirmative. It is noteworthy that the prohibition in this regard does not apply to the one who habitually fasts on alternate days, for example, and one of these fasts happens to coincide with Friday, or someone who vows to fast on the day when a sick loved one would be blessed with recovery and it coincided with Friday. Fasting on Friday is not prohibited in these cases. It is also prescribed to fast on Fridays if one fasts the day before or after it as well, as stated in the hadeeth narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) and compiled in Saheeh Al-Bukhaaree and Saheeh Muslim.
The wisdom behind forbidding fasting on Friday is that it is a day of supplication, remembrance of Allah, and worship. A Muslim devotes his day to performing Ghusl, going early to the mosque, waiting for the Friday prayer, listening to the Khutbah, and reciting Dhikr (i.e. remembrance of Allah) abundantly afterward, because Allah, Exalted is He, Says (what means): {And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed.} [Quran 62:10].These are examples of the worshipful acts performed on that blessed day. Therefore, it is deemed forbidden to fast on that day to be inducive to performing these acts energetically and joyfully, and enjoying their performance without boredom or tedium. This is similar to the prohibition of fasting on the Day of ‘Arafah for a pilgrim. The Sunnah for a pilgrim is to refrain from fasting on that blessed day for the same wisdom. When a person fasts a day before or after Friday as well, this compensates for any inactivity or negligence that may occur in the performance of his duties on Friday. It is also possible that the wisdom behind the Prophet’s ﷺprohibition of fasting on Friday was for fear that people would continue to observe fasting on Fridays habitually and it would be deemed obligatory on them, as he ﷺ feared observing night prayer regularly lest it be deemed obligatory on Muslims. He ﷺ also feared that Muslims would venerate Fridays in the same manner the Jews and Christians venerated Saturdays and Sundays, giving up work and copying their unprescribed manner of veneration. Therefore, he ﷺ ordered that Muslims should refrain from fasting on Fridays, believing that blocking the ways leading to unfavorable results is better and more rewardable than completing the days that he ﷺ had intended to fast for the sake of Allah, Exalted is He. It could also be because Friday is a day of ‘Eid (i.e., ritual celebration) for Muslims.
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1985

Narrated Aboo Hurayrah (may Allah be pleased with him)
I heard the Prophet ﷺ saying, "None of you should fast on Friday unless he fasts a day before or after it.".

Commentary :
The Prophet ﷺexplained the Laws of Islam rulings on voluntary fasting, and clarified the appropriate way to fast some days, including Fridays.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) clarified that the Prophet ﷺ forbid singling out Fridays for voluntary fasting, unless one fasts one day before or after it (i.e., Thursday or Saturday).
It is noteworthy that the prohibition in this regard does not apply to the one who habitually fasts on alternate days, for example, and one of these fasts happens to coincide with Friday, or someone who vows to fast on the day when a sick loved one would be blessed with recovery and it coincided with Friday. Fasting on Friday is not prohibited in these cases.
The wisdom behind forbidding fasting on Friday is that it is a day of supplication, remembrance of Allah, and worship. A Muslim devotes his day to performing Ghusl, going early to the mosque, waiting for the Friday prayer, listening to the Khutbah, and reciting Dhikr (i.e., remembrance of Allah) abundantly afterward. This is because Allah, Exalted is He, Says (what means): {And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed.} [Quran 62:10]. These are examples of the worshipful acts performed on that blessed day. Therefore, it is deemed forbidden to fast on that day to be inducive to performing these acts energetically and joyfully, and enjoying their performance without boredom or tedium. This is similar to the prohibition of fasting on the Day of ‘Arafah for the pilgrim. The Sunnah for a pilgrim is to refrain from fasting on that blessed day for the same wisdom. When a person also fasts a day before or after Friday, this compensates for any inactivity or negligence that may occur in the performance of one’s duties on Friday. It is also possible that the wisdom behind the Prophet’s prohibition of fasting on Friday was for fear that people would continue to observe fasting on Fridays habitually, and that it would be deemed obligatory on them, as he ﷺ feared observing night prayer regularly lest it would be deemed obligatory on Muslims. He ﷺ also feared that Muslims would venerate Fridays in the same manner the Jews and Christians venerated Saturdays and Sundays, giving up work and copying their unprescribed manner of veneration. Therefore, he ﷺ ordered that Muslims should refrain from fasting on Fridays, believing that blocking the ways leading to unfavorable results is better and more rewardable than completing the days that he ﷺ had intended to fast for the sake of Allah, Exalted is He. It could also be because Friday is the day of ‘Eid (i.e., ritual celebration) for Muslims.
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1986

Aboo Ayyoob narrated on the authority of Juwayriyah bint Al-Haarith (may Allah be pleased with them):
The Prophet ﷺ visited her (Juwayriyah) on a Friday and she was fasting. He ﷺ asked her, "Did you fast yesterday?" She said, "No." He ﷺ said, "Do you intend to fast tomorrow?" She said, "No." He ﷺ said, "Then break your fast." Through a different chain of narration, Aboo Ayyoob (may Allah be pleased with him) is reported to have said, "He ﷺ ordered her and she broke her fast.".

Commentary :
The Prophet ﷺexplained the Laws of Islam rulings on voluntary fasting, and clarified the appropriate way to fast some days, including Fridays.
In this hadeeth, the Mother of the Believers Juwayriyah bint Al-Haarith (may Allah be pleased with her) related that the Prophet ﷺ once visited her on a Friday while she was fasting. He ﷺasked her, "Did you fast yesterday (Thursday)?" She replied in the negative and stated that she had not fasted. He ﷺ further asked, "Do you intend to fast tomorrow?" She replied in the negative as well, and therefore he ﷺ commanded her to break her fast.
It is noteworthy that the prohibition in this regard does not apply to the one who habitually fasts on alternate days, for example, when this fast happens to coincide with Friday, or someone who vowed to fast on the day when a sick loved one would be blessed with recovery and it coincided with Friday. Fasting on Friday is not deemed disliked in these cases.
The wisdom behind forbidding fasting on Friday is that it is a day of supplication, remembrance of Allah, and worship. A Muslim devotes his day to performing Ghusl, going early to the mosque, waiting for the Friday prayer, listening to the Khutbah, and reciting Dhikr (i.e., remembrance of Allah) abundantly afterward, because Allah, Exalted is He, Says (what means): {And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed.} [Quran 62:10]. These are examples of the worshipful acts performed on that blessed day. Therefore, it is deemed forbidden to fast on that day to be inducive to performing these acts energetically and joyfully, and enjoying their performance without boredom or tedium. This is similar to the prohibition of fasting on the Day of ‘Arafah for a pilgrim. The Sunnah for a pilgrim is to refrain from fasting on that blessed day for the same wisdom. When a person fasts one day before or after Friday as well, this compensates for any inactivity or negligence that may occur in the performance of his duties on Friday. It is also possible that the wisdom behind the Prophet’s ﷺprohibition of fasting on Friday was for fear that people would continue to observe fasting on Fridays habitually and it would be deemed obligatory on them, as he ﷺ feared to observe night prayer regularly lest it would be deemed obligatory on Muslims. He ﷺ also feared that Muslims would venerate Fridays in the same manner the Jews and Christians venerated Saturdays and Sundays, giving up work and copying their unprescribed manner of veneration. Therefore, he ﷺ ordered that Muslims should refrain from fasting on Fridays, believing that blocking the ways leading to unfavorable results is better and more rewardable than completing the days that he ﷺ had intended to fast for the sake of Allah, Exalted is He. It could also be because Friday is the day of ‘Eid (i.e., ritual celebration) for Muslims.
It is also deduced from the hadeeth that it is permissible to break voluntary fasting..

1987

‘Alqamah (may Allah be pleased with him) said:
I asked ‘Aa’ishah (may Allah be pleased with her), "Did Allah’s Messenger use to choose some special days (for good doing)?" She (may Allah be pleased with her) replied, "No, the (good) deeds (and worshipful acts) of the Prophet ﷺ were constant (and regular). Who amongst you could endure what he ﷺ used to endure? ".

Commentary :
The best good deeds in the sight of Allah, Exalted is He, are those performed regularly, even if few in number.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Alqamah ibn Qays Al-Nakh‘ee asked the Mother of the Believers ‘Aa’ishah (may Allah be pleased with him) whether the Prophet ﷺ used to single out certain days of the month for special good deeds and worshipful acts that he would not perform on other days. ‘Aa’ishah (may Allah be pleased with him) replied in the negative and stated that the Prophet ﷺ used to perform good deeds and worshipful acts regularly and constantly. The Arabic word used in the hadeeth is ‘Deemah’, which linguistically denotes continuous rain that does not cease and is accompanied by stillness, with no thunder or lightning. The word has later been used in reference to other meanings as well. In her statement, ‘Aa’ishah (may Allah be pleased with her) likened his performance of good deeds and worshipful acts to a continuous and constant rain, then she remarked that the Prophet ﷺ was able to endure and perform more acts of worship than anyone else, in terms of quality (i.e., the perfection of their performance), quantity, observing Khushoo‘ (i.e.,the state of the heart when it stands before its Lord in full submission, humbleness, and absolute concentration), obedience, humbleness, and Ikhlaas (i.e., devotion of one’s intentions and deeds exclusively and sincerely to Allah). A Muslim is enjoined to strive hard in performing worshipful acts and voluntary good deeds to the best of his ability, and observe them regularly.
It is deduced from the hadeeth that the acts of worship and good deeds may be performed on any given day, and that they are not restricted to specific days, except for those blessed days to which the Laws of Islamhas assigned special virtues and merits.
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1989

Maymoonah (may Allah be pleased with her) narrated:
People doubted whether or not the Prophet ﷺ was fasting on the day of `Arafat, so I sent milk while he was standing at ‘Arafaah Mount, he ﷺdrank it and the people were looking at him..

Commentary :
Fasting on the Day of ‘Arafah for a non-pilgrim abounds in good, but for a pilgrimit is better to refrain from fasting on that day, to preserve his physical strength to be able to perform the prescribed duties, since Hajj involves striving and endurance of hardship.
In this hadeeth, the Mother of the Believers, Maymoonah bint Al-Haarith (may Allah be pleased with her), the wife of the Prophet ﷺ, informed us that people had doubts about the Prophet’s fasting on the Day of ‘Arafah during the Farewell Hajj. Some said that he ﷺ observed fasting and others said he ﷺ did not. He ﷺ performed Farewell Hajj in 10 A.H. To eliminate all doubts, Maymoohah (may Allah be pleased with her) sent a cup of milk to the Prophet ﷺ while he was standing on ‘Arafah Mount to know with certainty whether or not he ﷺ was fasting. The Prophet ﷺ drank the milk as people were looking at him, and thus they all knew with certainty that he ﷺ was not fasting on the Day of ‘Arafah, and learned the prescribed act for a pilgrim.
It has been narrated in Saheeh Al-Bukhaaree and Saheeh Muslim that Umm Al-Fadhl bint Al-Haarith (may Allah be pleased with her) was the one who sent him the milk. It is possible that there were several cups of milk sent to the Prophet ﷺ on that occasion or that she and Maymoonah (may Allah be pleased with them) sent it together, and the reports referred to them both, being sisters. It is possible that Maymoonah (may Allah be pleased with her) sent the Prophet ﷺ that milk at the request of her sister Umm Al-Fadhl (may Allah be pleased with them) to verify the Prophet’sﷺ fasting, or it was the other way around.
It is deduced from the hadeeth that the Prophet ﷺ used to clarify ambiguous situations for people when needed, out of his concern, mercy, and compassion for them.
It is also inferred therefrom that the Companions (may Allah be pleased with them) showed keenness in knowing the correct act of Sunnah for different matters.
It is also deduced therefrom that witnessing an event firsthand is more decisive than any given authentic report.
The permissibility of eating and drinking in assemblies and while standing could be inferred from the hadeeth.
The hadeeth also urges us to follow the example of the Prophet ﷺ and underlines the permissibility of resorting to strategies to know a religious ruling without explicit and direct questions. It also highlights the acumen of Maymoonah (may Allah be pleased with her).
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1993

Narrated Aboo Hurayrah (may Allah be pleased with him)
Two fasts and two kinds of sale are deemed forbidden: fasting on the day of ‘Eid Al-Fitr and ‘Eid Al-Ad-haa and the two kinds of sale are: Mulaamasah and Munaabadhah. (i.e., two kinds of sale used to be practiced in the days of pre-Islamic period of ignorance; Mulaamasah means when you touch something displayed for sale you have to buy it, while Munaabadhah means when the seller throws something to you, you have to buy it.).

Commentary :
Islam has laid down Laws of Islam rulings governing worshipful acts and transactions. It prescribes rulings pertaining to fasting, prayer, and other acts of worship, and also prescribes legislations to preserve people’s wealth. It is incumbent on a Muslim to abide by the divine commands and avoid the prohibitions set by the Laws of Islam.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) stated that the Prophet ﷺ forbade fasting on two days: ‘Eid Al-Fitr, because fasting people celebrate the breaking (end) of their fast after the month of Ramadan, and the second is the Day of Nahr, the tenth of Thoo al-Hijjah, because it is the day when the pilgrims perform Hajj rituals and offer animal sacrifices. Allah, Exalted is He, has bestowed His hospitality (i.e., prescribing the refrainment from fasting) on His servants in these two days, and therefore whoever fasts on those days would be rejecting His hospitality.
Likewise, the Prophet ﷺ forbade two sales: Mulaamasah, which is an Arabic word derived from the root ‘La-ma-sa’, meaning touching. It refers to a way of selling practiced before Islam, and it means that when a buyer touches something displayed for sale, he has to buy it at the price decided by the seller. The second forbidden sale is: Munaabadhah, which is an Arabic word derived from the root ‘Na-ba-dha’, meaning renunciation. It also refers to a way of selling practiced before Islam, and it means that when a buyer throws something to the seller, the buyer has to buy it at the price decided by the seller. Both sales were conducted by people during the pre-Islamic era, and Islam forbade them, because they involve fraud and deception of the contracting parties (or one of them).
The hadeeth also highlights the utility of the Laws of Islam to keep away from causes of discord and dissension among Muslims, forbidding certain transactions that were commonly practiced by people in the pre-Islamic era of ignorance.
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1997

‘Urwah narrated on the authority of ‘Aa’ishah, and on the authority of Saalim narrating it on the authority of Ibn ‘Umar (may Allah be pleased with him):“Nobody was allowed to fast on the days of Tashreeq except those who could not afford the Hady (i.e., Hajj sacrificial animal).”.

Commentary :
The days of Tashreeq are the eleventh, twelfth, and thirteenth days of Thoo al-Hijjah, and they are blessed days bestowed by Allah, Exalted is He, upon Muslims, and He decreed that they should be taken as days of ‘Eid (i.e., ritual celebration).
In this hadeeth, ‘Aa’ishah and Narrated Ibn ‘Umar (may Allah be pleased with him) that the Prophet ﷺ did not prescribe fasting on the days of Tashreeq, i.e., three days after ‘Eid Al-Ad-haa, except for those who cannot afford to offer the Hady (i.e., Hajj sacrificial animal). This means that he ﷺ did not prescribe fasting on those days except for a pilgrim performing Hajj Al-Tamatu‘ (i.e., a pilgrim assumes Ihraam for ‘Umrah only, during the months of Hajj, which means that when he reaches Makkah, he makes Tawaaf and Sa‘y for ‘Umrah. Then he shaves or clips his hair. On the eighth day of Thoo al-Hijjah, the pilgrim assumes Ihraam again for Hajj only and carries out all of its requirements) or Hajj Al-Qiraan (i.e.,a pilgrim assumes Ihraam for both ‘Umrah and Hajj, or he assumes Ihraam first for ‘Umrah, then makes his intention for Hajj before his Tawaaf for Hajj) and cannot afford to offer the Hady. This means that a pilgrim cannot find it in Makkah sanctuary, either due to unavailability, or lack of its price, e.g., if it is sold at more than twice its normal price, or because it is available, but its owner would not sell it. In all of these cases, a pilgrim is declared unable to offer the Hady and should opt for fasting, whether or not he finds its price back in his country. He may fast on the Days of Tashreeq as part of the ten days that he has to fast. Allah, Exalted is He, Says (that which means): {And whoever cannot find [or afford such an animal] - then a fast of three days during Hajj and of seven when you have returned [home].} [Quran 2:196].
The Arabic word Hady incorporates all sacrificial animals that are slaughtered in the sanctuary, including: camels, cows, sheep, and goats.
In the prohibition of fasting on these days and the command to eat and drink therein lies a good wisdom, namely, that Allah, Exalted is He, knew the hardships of travelling, the fatigue of pilgrims in the state of Ihraam (i.e., ritual state of consecration), and the striving against the ‘self’ when performing Hajj rituals, and therefore He legislated for them a rest afterward to stay in Mina on the Day of Nahr and three days after it, and commanded them to eat from their Hady. These pilgrims are the guests of Allah, Exalted is He, and He is offering them hospitality out of His grace and mercy. Muslims in different parts of the world share such hospitality with the pilgrims, since they also strive in worship and show diligence in the first ten days of Thoo al-Hijjah, observing fasting, reciting Dhikr (i.e., remembrance of Allah), performing worshipful acts, and drawing closer to Allah by offering sacrificial animals. The also share in the forgiveness and ritual celebration, and all Muslims celebrate the hospitality of Allah, Exalted is He, by enjoying eating and drinking during the days of Tashreeq. They eat from His sustenance, and express gratitude to Him for His bounty. Since it is not appropriate for a generous host to let his guests go hungry, they are forbidden from fasting on these days.
It is deduced from the hadeeth that the Islamic Laws of Islam promotes ease and facilitation, and that hardship begets ease..

1999

Narrated Ibn ‘Umar (may Allah be pleased with him):Fasting for those who perform Hajj Al-Tamattu‘ (in lieu of the Hady which they cannot afford) may be performed up to the day of ‘Arafah, and if one did not offer Hady and has not fasted (before the ‘Eid) should fast of the days of Mina. (11th, 12th, and 13th of Thoo al-Hijjah)..

Commentary :
One type of Hajj is Hajj Al-Tamattu‘, which means that a pilgrim assumes the state of Ihraam (i.e., ritual state of consecration) with the intention of performing ‘Umrah (i.e., lesser pilgrimage) during the months of Hajj - which are Shawwaal, Dhul-Qa‘dah, and Thoo al-Hijjah - then ends his state of Ihraam, and reassumes it ontheDay of Tarwiyah (i.e., the 8th of Thoo al-Hijjah) to perform Hajj that same year.
In this hadeeth, ‘Abdullah ibn ‘Umar and the Mother of the Believers ‘Aa’ishah (may Allah be pleased with them) informed us that whoever intends to perform Hajj Al-Tamattu‘ must fast the three days before the Day of ‘Arafah, and refrain from fasting on the Day of ‘Arafah, because the Sunnah for a pilgrim is to refrain from fasting on this day. A pilgrim performing Hajj Al-Tamattu‘ is required to offer the Hady (i.e., Hajj sacrificial animal) on the Day of Nahr (i.e., the 10th Day of Thoo al-Hijjah), meaning, the camels, cows, sheep, and goats that are slaughtered in the Sanctuary of Makkah. If a pilgrim cannot find a Hady in Makkah or cannot afford it, e.g., if it is sold for more than twice its normal price, or because it is available, but its owner refuses to sell it, a pilgrim, in all these scenarios, cannot offer the Hady and therefore must opt for fasting, whether or not he can afford buying the Hady in his country. He is required to fast three days in Hajj, and seven when he returns to his country, a total of ten days. If he cannot not find a Hady and did not fast before the Day of ‘Arafah, he may fast on the Days of Tashreeq, which are the days a pilgrim spends in Mina to cast the pebbles at the Jamrah (Pillar) of Al-‘Aqabah after the Day of ‘Eid, and they are: the eleventh, twelfth, and thirteenth of Thoo al-Hijjah.
The hadeeth highlights that the Laws of Islam promotes ease and facilitation pertaining toHajj rituals..

2003

Humayd ibn ‘Abdul-Rahmaan narrated that he heard Mu‘aawiyah ibn Abee Sufyaan on the Day of ‘Aashooraa’ during the year he performed Hajj, saying on the pulpit, "O people of Al-Madeenah! Where are your religious scholars? I heard Allah's Messenger ﷺ saying, 'This is the day of ‘Aashooraa’. Allah, Exalted is He, has not enjoined its fasting on you but I am fasting it. You have the choice either to fast or not to fast (on this day).' ".

Commentary :
The Prophet ﷺ used to instruct his Companions (may Allah be pleased with them) to fast on the Day of ‘Aashooraa’ before the obligation of fasting on Ramadan was prescribed due to the virtue of that day.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) Humayd ibn ‘Abdul-Rahmaan stated that the Caliph Mu‘aawiyah ibn Abee Sufyaan (may Allah be pleased with him) ascended the pulpit of the Prophet’s Mosque in Al-Madeenah once while visiting to perform Hajj. The first Hajj he performed was after assuming the Caliphate in 44 A.H., and the last one was in 57 A.H. The day coincided with the Day of ‘Aashooraa’, the tenth day of Muharram. It seems that he remained longer in Makkah or Al-Madeenah until the Day of ‘Aashooraa’. On that day, he said: “O people of Al-Madeenah, where are your scholars?!” He (may Allah be pleased with him) said so because he had heard that some people were deeming fasting on that day either obligatory, forbidden, or disliked. He (may Allah be pleased with him) summoned the scholars to edify them on the correct ruling in this regard, or to familiarize himself with the different information they might have had on that matter, or to rebuke them upon seeing or hearing of someone adopting a different opinion on that mater. Mu‘aawiyah (may Allah be pleased with him) informed them that he heard the Prophet ﷺ say: “This is the Day of ‘Aashooraa’. Allah, Exalted is He, has not enjoined its fasting on you but I am fasting it.”
He ﷺ wanted to inform them that fasting on that day was not deemed obligatory on them.
In this hadeeth, the Prophet ﷺ informed His Companions (may Allah be pleased with them) that he was fasting and gave them the choice either to fast voluntarily or refrain from fasting, and those who did not fast would not bear any sin for that because it was not incumbent to observe fasting on that day.
This hadeeth is an affirmation of the virtue of fasting on the Day of ‘Aashooraa’ because the Messenger of Allah ﷺ singled it out for fasting, commanded Muslims to observe fasting on that particular day, urged them to do so, and told them that he ﷺ was fasting it. All this wasonly so that they would follow his example and to highlight the merits of fasting on that blessed day. Verily, he ﷺ is the best example for us to follow.
It is noteworthy that this hadeeth does not contradict the one narrated in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of ‘Aa’ishah (may Allah be pleased with her)stating: “The Prophet ﷺ had ordered to observe fast (on the Day of ‘Aashooraa’) before the fasting in Ramadan was deemed obligatory, but when this became obligatory, it (fasting on the Day of ‘Aashooraa’) became optional; whoever wished fasted on the Day of ‘Aashooraa’, and whoever wished did not observe fasting (on that day).”
Moreover, Mu‘aawiyyah (may Allah be pleased with him) reverted to Islam after the Conquest of Makkah; this means that he had heard this hadeeth after his conversion to Islam, in 9 or 10 A.H., after the relevant ruling was abrogated (when the obligation of fasting on Ramadan was prescribed). Therefore, the meaning of the relevant report would be, “It is not prescribed to fast on the Day of ‘Aashooraa’ after the obligatory fasting on Ramadanhas been prescribed.” He (may Allah be pleased with him) may also mean that the following ayah does not apply to fasting on the Day of ‘Aashooraa’; Allah, Exalted is He, Says (what means): {O you who have believed, decreed upon you is fastingas it was decreed upon those before you.} [Quran 2:183].
It has been reported in Saheeh Muslim on the authority of Aboo Qataadah (may Allah be pleased with him) that fasting on the Day of ‘Aashooraa’ expiates the sins committed in the previous year. Furthermore, it has also been reported in Saheeh Muslim on the authority of ‘Abdullah ibn ‘Abbaas (may Allah be pleased with them) that the Messenger of Allah ﷺ said: “When the next year comes, Allah willing, we will observe fast on the 9th day of Muharram as well,” meaning that he ﷺ would fast on the 9th and the 10th of Muharram. He ﷺ prescribed fasting on the Day of ‘Aashooraa’ as a voluntary act of worship.
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2004

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
The Prophet ﷺ came to Al-Madeenah and saw the Jews fasting on the Day of ‘Aashooraa’. He ﷺ asked them about that. They replied, "This is a blessed day, on which Allah rescued Banee Israa’eel (Children of Israel) from their enemy. So, Prophet Moosaa fasted this day." The Prophet ﷺ said, "I have more claim over Moosaa than you!" So, the Prophet ﷺ fasted on that day and ordered (Muslims) to fast (on that day)..

Commentary :
The Prophet ﷺ used to instruct his Companions (may Allah be pleased with them) to fast on the Day of ‘Aashooraa’ before fasting in Ramadan was made obligatory, due to the virtues of that blessed day.
In this hadeeth, ‘AbdullahNarrated Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet ﷺ migrated from Makkah to Al-Madeenah, and on the following year he ﷺ found the Jews in Al-Madeenah fasting on the Day of ‘Aashooraa’, i.e., the tenth day of Muharram. He ﷺ asked them about the reason for it, and they stated that it was a blessed day when Allah, Exalted is He, rescued Prophet Moosaa (Moses) and the children of Israel from their enemy, Pharaoh, and caused him and his troops to drown in the sea. Therefore, Prophet Moosaa observed fasting on that day (to express gratitude to Allah), and when the Prophet ﷺ learned of that, he ﷺ stated that he had more claim over Moosaa than the Jews, being his fellow brother and Messenger of Allah and because he ﷺ was more obedient to Allah and adhered to the truth more earnestly than them. Therefore, he ﷺ had more right to express gratitude to Allah, Exalted is He, for saving Prophet Moosaa.This is why he ﷺ fasted on that day and commanded the Muslims to fast it, because we, Muslims, are more entitled to love and follow the example of Prophet Moosaa than the Jews, since they distorted the divine law revealed to him, while we are the true adherents of the religion of Allah, Islam, which is the very religion with which all the Prophets of Allah were sent.
In addition, Narrated Ibn ‘Abbaas (may Allah be pleased with him) that the act of Sunnah in this regard is to observe fasting on the 9th and 10th days of Muharram, to be different from the Jews who fasted only on the 10th of Muharram, and this was narrated in Saheeh Muslim. Moreover, it has been reported on the authority of Qataadah (may Allah be pleased with him) that fasting on that day expiates the sins committed during the previous year, and this has also been cited in Saheeh Muslim.
It is deduced from the hadeeth that it is permissible to observe fasting to express gratitude to Allah, Exalted is He, for relief from an adversity or anguish, or the facilitation of a desired attainment..

2005

Aboo Moosaa (may Allah be pleased with him) narrated:
The Day of ‘Aashooraa’ was considered as a ‘Eid (i.e., ritual celebration) by the Jews. So, the Prophet ﷺ ordered, "I urge you (Muslims) to fast on this day.".

Commentary :
Fasting on the Day of ‘Aashooraa’ has great virtues and merits, and the righteous predecessors (i.e., early Muslim generations) keenly fasted that day, following the example of the Prophet ﷺ, while contravening the Jews in the manner of their fasting.
In this hadeeth, Aboo Moosaa Al-Ash’ari (may Allah be pleased with him) related that the Jews used to venerate the Day of ‘Aashooraa’ and take it as a festival, and therefore the Prophet ﷺ commanded Muslims to observe fasting on that day.
The apparent meaning of this narration is that the motive behind the Prophet’s command to fast on that day was out of his keenness to contravene the Jews, observing fasting on the days when they refrained from fasting and refraining from fasting on the days when they fasted, because the days of ‘Eid must not be fasted. The hadeeth narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with them), cited in Saheeh Al-Bukhaaree and Saheeh Muslim, indicates that the reason for his fasting was the approval of the reason for which they fasted on that day, i.e., expressing gratitude to Allah for saving Prophet Moosaa. However, the Jews’ veneration of that day and their belief in it as a day of ‘Eid did not necessitate that they refrained from fasting on it. Perhaps fasting on that day was a manifestation of veneration prescribed by their divine law. This was explicitly stated in another narration reported by Al-Bukhaaree on the authority of Aboo Moosaa (may Allah be pleased with him) reading: “… and saw the Jews venerating and fasting on the Day of ‘Aashooraa’.” The version narrated in Saheeh Muslim reads: “People of Khaybar observed fast on the Day of ‘Aashooraa’ and took it as ‘Eid.”
Narrated Ibn ‘Abbaas (may Allah be pleased with him) that the act of Sunnah in this regard is to observe fasting on the 9th and 10th days of Muharram, to be different from the Jews who fasted only on the 10th of Muharram, and this was narrated in Saheeh Muslim. Moreover, it has been reported on the authority of Qataadah (may Allah be pleased with him) that fasting on that day expiates the sins committed during the previous year, as has also been recorded in Saheeh Muslim.
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2006

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
I never saw the Prophet ﷺ seeking to fast on a day that he favored more than another except this day, the Day of ‘Aashooraa’, and this month, meaning the month of Ramadan..

Commentary :
The Prophet ﷺ used to observe many acts of worship and obedience regularly, one of which was fasting on the Day of ‘Aashooraa’. He ﷺ observed fasting on that day to express gratitude to Allah, Exalted is He, for rescuing his brother Moosaa (Moses) fromPharaoh.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with them) related that he did not see the Prophet ﷺ intently and keenly seeking to fast on a day except the Day of ‘Aashooraa’, favoring it over other days of the year and singling it out for fasting.
It was narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with them), as cited in Saheeh Muslim, that the act of Sunnah in this regard is to fast on the ninth day of Muharram along with the Day of ‘Aashooraa’, to act contrary to the Jews. Moreover, it has also been authentically reported in Saheeh Muslim on the authority of Aboo Qataadah (may Allah be pleased with him) that fasting on the Day of ‘Aashooraa’ expiates the sins committed during the previous year.
This implies that the Day of ‘Aashooraa’ is the best day to observe fasting, Ramadan aside. However, Ibn ‘Abbaas (may Allah be pleased with them) attributed that conclusion to his own knowledge and opinion, and his statement does not refute the other narrations reported by other Companions (may Allah be pleased with them) in this regard. For instance, a Marfoo‘ hadeeth (i.e., directly attributed to the Prophet ﷺ) was reported in Saheeh Muslim on the authority of Aboo Qataadah (may Allah be pleased with him) stating that fasting on the Day of ‘Aashooraa’ atones for the sins committed during the previous year, and that fasting on the day of ‘Arafah expiates the sins committed during two years: the previous and following ones. The apparent indication of the hadeeths is that fasting on the day of ‘Arafah is better (i.e., more virtuous and rewardable) than fasting the Day of ‘Aashooraa’. It has been said that the wisdom behind this is that the Day of ‘Aashooraa’ is attributed to Prophet Moosaa, while the day of ‘Arafah is attributed to the Prophet ﷺ, and therefore fasting it is deemed better (i.e., more virtuous and rewardable).
Likewise, the Prophet ﷺ was keen to fast the month of Ramadan, because it is obligatory, and due to the great bounties bestowed upon the fasting people during that blessed month, including: the divine mercy, deliverance from Hellfire, forgiveness of sins, and the Night of Al-Qadr, which is better and superior to one thousand months (i.e., equivalent to 83 years and 4 months).
In fact, Ibn ‘Abbaas (may Allah be pleased with them) made mention of the Day of ‘Aashooraa’ and Ramadan in his statement, even though fasting in the first is optional and in the second is obligatory, because the common feature here is the abundant reward. The meaning of “seeking,” is that he ﷺ intended to fast it, aspiring to obtain its reward..

2010

‘Abdul-Rahmaan ibn ‘Abdul-Qaari said: "I went out in the company of ‘Umar ibn Al-Khattaab (may Allah be pleased with him) one night in Ramadan to the mosque and found people praying in different groups. A man was praying alone or a man praying with a little group behind him. So, ‘Umar (may Allah be pleased with him) said, 'In my opinion, I would better gather these (people) under the leadership of one Qaari, Quran reciter (i.e., let them pray in congregation!)'. So, he (may Allah be pleased with him) made up his mind to congregate them behind Ubay ibn Ka‘b (may Allah be pleased with him). Then, on another night I went again in his company and people were praying behind their reciter. On that, ‘Umar remarked, 'What an excellent Bid‘ah (i.e., innovation) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He (may Allah be pleased with him) meant that performing night prayer in the last part of the night. (In those days) people used to pray in the early part of the night.".

Commentary :
The Caliph ‘Umar ibn Al-Khattaab (may Allah be pleased with him) was keen to revive acts of Sunnah, eradicate religious innovations, and fight whatever triggered disunity and dissention among Muslims. The Prophet ﷺ commanded Muslims to adhere to the practices of the rightly guided Caliphs (may Allah be pleased with them).
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Abdul-Rahmaan ibn ‘Abdul-Qaari, who was appointed by ‘Umar as the head of the Public Treasury, related that he went to the Prophet’s Mosque with ‘Umar ibn Al-Khattaab (may Allah be pleased with them) one night in Ramadhan, to find some people praying night prayer in different congregations. Some prayed individually, and others prayed in small congregations, small groups of three to ten. Therefore, ‘Umar (may Allah be pleased with him) thought about organizing Taraaweeh prayer (i.e., night prayer in Ramadan) in congregation for all Muslims, because it is more stimulating for the worshippers, and so that the they would not disturb each other when praying in small congregations.
He (may Allah be pleased with him)formed this view based on the actions of the Prophet ﷺ and his tacit approval of such an act when he ﷺ once led Muslims in congregation on one night of Ramadan. This was stated in a hadeeth narrated on the authority of ‘Aa’ishah (may Allah be pleased with her), that the Prophet ﷺ went out in the middle of the night and prayed in the mosque and some men prayed behind him. In the morning, people spoke about it and then a large number of them gathered and prayed behind him (on the second night). On the next morning the people again talked about it and on the third night the mosque was full with a large number of people. Allah's Messenger ﷺ came out and led them in prayer. On the fourth night the Prophet’s Mosque was overcrowded with people and could not accommodate them all, but the Prophet ﷺ came out (only) for Fajr prayer. When Fajr prayer was finished, he recited Tashah-hud and said (addressing the people): “Know that your presence was not hidden from me but I was afraid lest the night prayer should be enjoined on you and you might not be able to carry it on.”
‘Umar (may Allah be pleased with him) intended to organize congregational Taraaweeh prayers at the mosque and appointed Ubayy ibn Ka‘b (may Allah be pleased with him) as the Imaam, because he was one of the best Companions in the recitation and memorization of the Quran. When he (may Allah be pleased with him) went out on another night and found them praying in one congregation behind Ubayy ibn Ka‘b (may Allah be pleased with him), he said: “What an excellent Bid‘ah (i.e., innovation) this is,” because it was a good and righteous act, urging Muslims to pray in congregation as recommended. Even if it was not done during the reign of Aboo Bakr (may Allah be pleased with him) him, the Messenger of Allah ﷺ held congregational Taraaweeh prayers. He ﷺ refrained from holding such congregational Taraaweeh prayers regularly lest it be deemed obligatory on Muslims and they would not have endured it.
His saying, “What an excellent Bid‘ah (i.e., innovation) this is” indicates that this practice has its basis and origin is the Sunnah, and it is not a religious innovation as per the laws of Islam that is labelled as misguidance, rather it is described as an innovation, in the linguistic sense of the word (i.e., being an unprecedented rather than an unprescribed act). The fact that ‘Umar (may Allah be pleased with him) and ‘Abdul-Rahmaan ibn ‘Abdul-Qaari went to the Prophet’s Mosque once to find people praying Taraaweeh in congregation, indicates that ‘Umar (may Allah be pleased with him) did not regularly pray with them, and perhaps he (may Allah be pleased with him) believed that performing Taraaweeh prayers individually at home was better (and more rewardable), especially at the end of the night.This is why he (may Allah be pleased with him) stated that people used to perform Taraaweeh prayers at the beginning of the night, but it would be better for them to sleep for a while, and then wake up at the end of the night to perform them.
The hadeeth urges Muslims to perform night prayers at the end of the night.
It is also deduced from the hadeeth that it is permissible to perform night prayer in congregation.
It also highlights that a ruler should check on the ruled and keenly foster their interests, with regard to their religious or worldly affairs..

2015

Narrated Ibn ‘Umar (may Allah be pleased with him):
Some men amongst the Companions of the Prophet ﷺ were shown in their dreams that the Night of Al-Qadr was in the last seven nights of Ramadan. Allah's Messenger ﷺ said, "It seems that all your dreams agree that (the Night of Al-Qadr) is in the last seven nights, and whoever wants to seek it (i.e., the Night of Al-Qadr) should seek it in the last seven (nights of Ramadan).”.

Commentary :
The Night of Al-Qadr is one of the great and blessed nights of Ramadan, in which Allah, Exalted is He, states that the Quran was revealed. It has been highly praised and venerated by Allah, Exalted is He, given the fact that it abounds in great bounties and yields abundant rewards, which are described as being equal to those earned by devoting oneself to worship for one thousand months. During that blessed night, many angels descend, and many bounties and blessings are conferred upon people, and it is free of harm and evil.
In this hadeeth, ‘AbdullahIbn ‘Umar (may Allah be pleased with him) related that many of the Companions (may Allah be pleased with them) saw in a dream that the Night of Al-Qadr falls in the last seven nights of Ramadan. Thereupon, the Messenger of Allah ﷺ said: "It seems that all your dreams agree that (the Night of Al-Qadr) is in the last seven nights, and whoever wants to seek it (i.e., the Night of Al-Qadr)…”, meaning by means of performing prayer, reciting the Quran and supplications, and diligently devoting himself to worship, “… should seek it in the last seven (nights of Ramadan).” It is possible that he ﷺ meant the last seven nights of Ramadan, starting from the 23rd night, or the last seven nights are after the twentieth night, which includes the 21st, the 23rd, and the 25th nights.
It was called the Night of Al-Qadr because of its abundant virtues and great honor, or because the performance of worshipful acts in it yields greater reward.
The wisdom of Allah entailed that its exact date should be hidden from people so that they should strive and keenly devote themselves to worship throughout the last ten nights, and thus perform more worshipful acts and gain greater benefits (rewards).
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2017

‘Narrated Aa’ishah (may Allah be pleased with her):
Allah's Messenger ﷺ said, "Seek the Night of Al-Qadr in the odd-numbered nights of the last ten days of Ramadan.".

Commentary : 114270.

805

An-Nawwās ibn Sam‘ān al-Kilābi reported: I heard the Prophet (may Allah's peace and blessings be upon him) say: "The Qur'an and its people who used to act upon it will be brought forth on the Day of Judgment, preceded by Surat al-Baqarah and Surat Āl ‘Imrān. The Messenger of Allah (may Allah's peace and blessings be upon him) likened them to three things, which I did not forget afterward. He said: "As if they were two clouds, or two black canopies with 'sharq' (light) between them, or as if they were two flocks of birds in ranks pleading for their companion.".

Commentary : Recitation of the Qur'an brings goodness and blessing for those who recite it and act upon it, for it is the extended rope of Allah, and it leads to salvation on the Day of Judgment, particularly Surat al-Baqarah and Surat Āl ‘Imrān, given their great status.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs us that "The Qur'an and its people who used to act upon it will be brought forth," i.e., those who recite the Qur'an, have faith in its information and believe it, and act upon its rulings. The Qur'an will be an argument for those people on the Day of Judgment. Excluded from this are those who do not believe in its information or establish its limits; the Qur'an will be an argument against them. This is because the Prophet (may Allah's peace and blessings be upon him) said in a Hadīth narrated by Muslim: "The Qur'an is an argument for you or against you." This is supported by the verse that reads: {This is a blessed Book that We have sent down to you [O Prophet] so that they may reflect upon its verses, and so that people of understanding may take heed.} [Surat Sād: 29]
And by the Prophet's words: "preceded by Surat al-Baqarah and Surat Āl ‘Imrān," i.e., they come ahead of the Qur'an. The Prophet (may Allah's peace and blessings be upon him) likened Surat al-Baqarah and Surat Āl ‘Imrān to three things, saying: "As if they were two clouds"; in Arabic "Ghamamatān", which means two clouds or two white clouds. A cloud is called such because it clouds the sky and conceals it. "or two canopies," i.e., two clouds that shade their companion from the heat of this situation of standing. He described these two clouds as 'black' because they are thick and piled upon each other. "with 'sharq' between them," i.e., light. The light of 'sharq' is the sun. This indicates that they, albeit thick, do not conceal light. It was said: Sharq means rift, i.e., a gap and break between them. This is like separating every two Surahs in the Mus'haf (copy of the Qur'an) with Basmalah (mentioning Allah's name). "or as if they were two flocks," i.e., two herds or two groups. "of birds in ranks," i.e., extending their wings and being linked to one another. The intended meaning is that they will protect their reciter from the heat of this situation of standing and the distress of the Day of Judgment. 'pleading' i.e., pushing against Hellfire and its keepers or pleading for him in intercession or when he is questioned, when his tongue keeps silent, his lips are distraught, and his arguments are lost. Their companion means: He who acts upon them and what they contain, of rulings and legislations, whether he is a memorizer or a reciter of them.
In the Hadīth: Urging the recitation of the Qur'an and acting upon it; and the merit of Surat al-Baqarah and Surat Āl ‘Imrān..

806

Ibn ‘Abbās reported: As Gabriel (Jibrīl) was sitting in the presence of the Prophet (may Allah's peace and blessings be upon him), he heard a creak from above. So, he raised his head and said: "That is a gate in the heavens that was opened today; it had never been opened before today." An angel descended from it. He said: "That is an angel that descended to earth; he had never descended before this day." He gave the greeting of peace and said: "Have glad tidings with two lights that have been given to you, which none of the prophets were given before you: Surat al-Fātihah and the concluding verses of Surat al-Baqarah. You will not read one letter of them except that you will be given it.".

Commentary : What a great religion Islam is! And how great its numerous glad tidings which Allah Almighty gave to His Prophet Muhammad (may Allah's peace and blessings be upon him) and his Ummah are. He, Exalted be He, revealed to him the Reminder, the Qur'an, and made its recitation greatly rewardable; each letter is credited with one good deed, and the virtuous deeds are multiplied. And He, Exalted be He, endowed some Surahs and verses with an additional merit for those who recite them, to urge and encourage their recitation.
In this Hadīth a divine gift is mentioned for those who recite Surat al-Fātihah and the concluding verses of Surat al-Baqarah. ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) relates that Gabriel (peace be upon him), the angel in charge of the revelation, was sitting in the presence of the Prophet (may Allah's peace and blessings be upon him). In the version by An-Nasā’i: "As the Messenger of Allah (may Allah's peace and blessings be upon him) was sitting and Gabriel (peace be upon him) was with him." This means that the Prophet (may Allah's peace and blessings be upon him) told his Companions (may Allah be pleased with them), including Ibn ‘Abbās (may Allah be pleased with him), about Gabriel (peace be upon him) sitting with him. "he heard" refers to Gabriel (peace be upon him), and it is also probable the Prophet (may Allah's peace and blessings be upon him) was the one who "heard a creak from above," i.e., in heaven. A creak is a sound released because of the movement of something. Gabriel (peace be upon him) - or the Prophet (may Allah's peace and blessings be upon him) - raised his head to look at the source of this sound. Gabriel (peace be upon him) said that this is a gate in the heaven of the world, which was opened today and had never been opened except today; and an angel descended from it to the earth, and he had never descended before today. This is all to prepare for something great. Indeed, the opening of one of the gates of the heaven for the first time and the descent of an angel other than Gabriel to the Prophet (may Allah's peace and blessings be upon him) for the first time points to the significance of the matter for which he was sent. When the angel descended, he greeted the Prophet (may Allah's peace and blessings be upon him) and said to him: "Have glad tidings" - glad tidings are only given about good things - "with two lights that have been given to you, which none of the prophets were given before you: Surat al-Fātihah and the concluding verses of Surat al-Baqarah," i.e., their special reward of their recitation was not given beforehand; otherwise, the entire Qur'an was not given to any prophet before him. Surat al-Fātihah was endowed with this particular merit because it summarizes all the meanings of Imān (faith), Islam, and Ihsān (excellence). It comprises the fundamentals of the Fiqhi rules and knowledge principles. And the concluding verses of Surat al-Baqarah, beginning from {The Messenger believes in what has been sent down to him from his Lord, as do the believers...} to the end of the Surah, are endowed with this particular merit because they contain praise for the Prophet (may Allah's peace and blessings be upon him) and his Companions (may Allah be pleased with them). This is because they comply with their content and submit to their meanings and for their supplication to Allah Almighty and return to Him in all their affairs; and also, because those verses contain the response to their supplications after they were taught to them and they said them, and so He made things easier for them and forgave and supported them.
Then, the angel said: "You will not read one letter of them except that you will be given it." This stems from the great bounty of Allah towards His Prophet and his Ummah. He called them two lights because the recitation of each verse in them brings light to the reciter that illuminates his way and leads him to the right path and the true course, given the sublime meanings contained therein, which include acknowledgment of the Lordship and absolute resort to Allah with the great supplication using their words.
In the Hadīth: Demonstrating the great status of Surat al-Fātihah and the concluding verses of Surat al-Baqarah and urging their recitation.
And in it: Pointing out that there are angel messengers to the prophets other than Gabriel
And in it: Showing the honorable status of the Prophet (may Allah's peace and blessings be upon him) with his Lord, as He honored him with such things that He did not honor the previous prophets with, giving him these two lights
And in it: Affirming the existence of the gates of heaven, that they are opened and closed, and that some angels do not descend to earth except for such glad tidings.

809

Abu ad-Dardā’ (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "Whoever memorizes ten verses from the beginning of Surat al-Kahf will be guarded against the Dajjāl (Anti-Christ).".

Commentary : Recitation of the Qur’an brings goodness and blessing for those who recite it, as it is the extended rope of Allah, causing tranquility of the soul and an abundance of rewards, and it protects a servant from the distresses and trials of worldly life and the horrors and hardships on the Day of Judgment.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that whoever memorizes ten verses from the beginning of Surat al-Kahf, Allah will guard, protect, and preserve him from the trial of the Dajjāl, who will emerge at the end of time and claim to be God. The Dajjāl originally refers to someone who often engages in lying and deception. His emergence is one of the major signs of the Day of Judgment, and his trial is the gravest on earth from the creation of Adam to the coming of the Hour, as Allah Almighty will enable him to perform some miracles whereby he will mislead his followers. Verily, the memorization of these verses is a cause of protection against the Dajjāl. It was said: This is due to the wonders and miracles existing in these verses. So, whoever knows them will not wonder at the matter of the Dajjāl or be misled by him; and he will patiently endure the trials of the Dajjāl and his apparent bliss and punishment; or that the protection from the Dajjāl is granted by Allah to those who memorize these verses.
Also, there are means of protection against the trial of the Dajjāl, which are not mentioned in this Hadīth, but are authentically reported from the Messenger of Allah (may Allah's peace and blessings be upon him) in other Hadīths: Knowing the names and attributes of Allah, which makes one know that the Dajjāl is a human being who eats and drinks, and Allah is far Exalted above that; the Dajjāl is one-eyed, whereas Allah is not one-eyed; and no one sees his Lord until he dies, whereas the people, including the believers and disbelievers, will see the Dajjāl when he emerges. It also includes the pursuit of Allah's refuge from the trial of the Dajjāl, particularly in prayer, as reported in a Hadīth by ‘Ā’ishah (may Allah be pleased with her) in the Two Sahīh Collections that the Prophet (may Allah's peace and blessings be upon him) used to supplicate in prayer: "O Allah, I seek refuge with You from the punishment of the grave, and I seek refuge with You from the trial of the Dajjāl." And it also includes fleeing and turning away from the Dajjāl, for those who will be present at his time, given the suspicions and amazing supernatural incidents that appear with him and by which a person might be tempted.
In the Hadīth: The merit of the ten verses at the beginning of Surat al-Kahf.
And in it: Clarifying that the trial of the Dajjāl is so severe that protection against him is needed.

810

’Ubayy ibn Ka‘b reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "O Abu al-Mundhir, do you know which verse of Allah's Book that you have is the greatest?" I said: "Allah and His Messenger know best." He said: "O Abu al-Mundhir, do you know which verse of Allah's Book that you have is the greatest?" I said: {Allah: none has the right to be worshiped except Him, the Ever-Living, All-Sustaining} [Surat al-Baqarah: 255]. Thereupon, he struck me on the chest and said: "May knowledge be pleasant for you, O Abu al-Mundhir!".

Commentary : The glorious Qur'an is the strong rope of Allah and His straight path. Its recitation brings goodness and blessing and affords tranquility of the soul and abundance of reward. Allah endowed some of its Surahs and verses with a special merit.
In this Hadīth, ’Ubayy ibn Ka‘b (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) one day asked him: "O Abu al-Mundhir", a surname for ’Ubayy ibn Ka‘b (may Allah be pleased with him). "Do you know which verse of Allah's Book that you have is the greatest?" i.e., in terms of the reward and benefit for its reciter in this world and the Hereafter. ’Ubayy (may Allah be pleased with him) said: "I said: Allah and His Messenger know best." This stems from the Companions' politeness towards the Prophet (may Allah's peace and blessings be upon him). It was said: ’Ubayy knew which verse was the greatest when the Messenger of Allah (may Allah's peace and blessings be upon him) asked him about it, but he did not reply out of respect, modesty, and politeness towards him (may Allah's peace and blessings be upon him). If he had answered him the first time he asked him, he would have thus displayed his knowledge. He also probably did not give the answer because he expected that the Messenger of Allah (may Allah's peace and blessings be upon him) would probably tell him that another verse is greater than that or inform him of some other benefit. When the Prophet (may Allah's peace and blessings be upon him) repeated the question, he knew that the Prophet (may Allah's peace and blessings be upon him) wanted him to answer and wanted to test his memorization and information. Thereupon, he answered him that the greatest verse - as far as he knew - is the one that reads: {Allah: none has the right to be worshiped except Him, the Ever-Living, All-Sustaining. Neither drowsiness overtakes Him nor sleep. To Him belongs all that is in the heavens and all that is on earth. Who is there that can intercede with Him except with His permission? He knows what was before them and what will be after them, while they encompass nothing of His knowledge, except what He wills. His Kursī [footstool] extends over the heavens and earth, and safeguarding of both does not weary Him, for He is the Most High, the Most Great.} [Surat al-Baqarah: 255] It is called the verse of Kursī. So, the Prophet (may Allah's peace and blessings be upon him) approved his answer and accepted it as correct, and he struck with his honorable hand on the chest of ’Ubayy (may Allah be pleased with him). This behavior on the Prophet's part was done by way of gentleness, given his approval and acceptance of this answer and his admiration of the answerer. He said to him: "May knowledge be pleasant for you, O Abu al-Mundhir," i.e., may knowledge be blissful for you. This is meant as a supplication for him to find knowledge easily and be versed therein.
The verse of Kursī is the greatest verse in the Qur'an because it combines such fundamental divine names and attributes that are not combined in any other verse. In it, Allah Almighty describes Himself as the worshiped God other than Whom none is truly worthy of worship. He alone is worthy of worship, out of love and exaltation for Him, given the perfection of His attributes. To Him belongs the complete life, which was not preceded by non-existence, will not be followed by an end, and entails all attributes of perfection. He is Self-Sustaining and does not need anyone, and He undertakes the affairs of His creation, including sustenance and other things. All creatures stand in need of Him and cannot exist without Him. His support of their existence entails all actions of perfection. Part of the perfection of His life and sustainability is that He does not suffer drowsiness or get overcome by sleep, and He is the sole Possessor of all that is in the universe. No one dares to intercede with Him unless He gives him permission. He is the One Who knows all the affairs of His creation; past, present, and future, and all else do not possess anything of Allah's knowledge whatsoever except what He taught them, by His will. His Kursī - the place of His feet - encompassed the heavens and the earth, despite their vastness and greatness, and their preservation is not heavy or hard for Him; rather, this is something easy and simple for Him, Exalted be He. He is the Possessor of absolute exaltedness above all His creation. He is Exalted by His Essence above His Throne and High above His creation by His absolute power and perfect attributes. He is the Possessor of absolute greatness in His Essence, attributes, and authority, and all other than Him are humble before Him and so little next to Him. Nothing is greater than Him, Exalted, Glorified, and Blessed be He.
In the Hadīth: A great merit for ’Ubayy ibn Ka‘b (may Allah be pleased with him).
And in it: Praising a person to his face, if it serves a good purpose and if self-admiration is not feared, and so on
And in it: The knowledgeable person's great respect for his virtuous companions.

811

Abu ad-Dardā’ reported: The Prophet (may Allah's peace and blessings be upon him) said: "Is any of you incapable of reciting a third of the Qur'an in a night?" They said: "How does one recite a third of the Qur'an? He said: "{Say: 'He is Allah, the One} equals a third of the Qur'an.".

Commentary : Recitation of the Qur'an brings goodness and blessing, as it is the strong rope of Allah, and it affords tranquility of the soul and abundant reward. Allah Almighty has particularly endowed Surat al-Ikhlās with great merit.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) asks his Companions, by way of teaching them: "Is any of you incapable of reciting a third of the Qur'an in a night?" Since this is hard to do, the Companions (may Allah be pleased with them) wondered and asked him (may Allah's peace and blessings be upon him): How does one recite one-third of the Qur'an in a night?! In response to them, the Prophet (may Allah's peace and blessings be upon him) said that the recitation of Surat al-Ikhlās {Say: 'He is Allah, the One} equals the recitation of one-third of the Qur'an. So, its reciter obtains the reward for reciting a third of the Qur'an. And it is equal to one-third of the Qur'an based on the consideration of its meanings, as the Qur'an contains rulings, information, and Tawhīd (monotheism), and knowing the names and attributes of Allah Almighty falls under Tawhīd. And this Surah comprises the third category (Tawhīd); so, it equals one-third based on this consideration. In a version of the Sahīh Muslim Collection, it reads: "Indeed, Allah divided the Qur'an into three parts, and He made {Say: 'He is Allah, the One'} one of the parts of the Qur'an." This is because it contains two of Allah's names, which comprise all the attributes of perfection, and they do not exist in any other Surah of the Qur'an. These two names are: "Al-Ahad" (the One) and "As-Samad" (the Eternal Refuge). They point to the Essence of Allah that possesses all the attributes of perfection. To explain that: "The One" gives a feeling about His particular existence, which none shares with Him, and "the Eternal Refuge" gives a feeling about all the attributes of perfection, for He is the One Whose sovereignty reached the pinnacle of sublimity and perfection, and all creatures need Him, whereas He, Exalted be He, does not need anyone.
In the Hadīth: Demonstrating the merit of Surat al-Ikhlās
And in it: The vast bounty of Allah Almighty towards His servants, as He made the recitation of a short Surah equivalent to one-third of the Qur'an.

811

Abu ad-Dardā’ reported: The Prophet (may Allah's peace and blessings be upon him) said: "Indeed, Allah divided the Qur'an into three parts, and He made Surat {Say: 'He is Allah, the One'} as one of the parts of the Qur'an.".

812

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Gather together, for I will recite to you one-third of the Qur'an." So, there gathered those who gathered. Then, the Prophet of Allah (may Allah's peace and blessings be upon him) came out and recited {Say: "He is Allah, the One"}. Then, he went back in. We said to one another: "I think this is a revelation that came to him from heaven. That is why he went in." Then, the Prophet of Allah (may Allah's peace and blessings be upon him) came out and said: "Indeed, I said to you that I would recite to you one-third of the Qur'an, and it is indeed equal to one-third of the Qur'an.".

Commentary : Surat al-Ikhlās is a great surah despite its few words, as it contains great and sublime meanings. In it, the meaning of Tawhīd (monotheism) for Allah is refined, worship is solely devoted to Him, and refuge is sought with Him alone, and the son and father are negated from Him, Exalted be He. This is one of the fundamental topics to which the Qur'an refers.
In this Hadīth, Abu Hurayrah (may Allah be pleased with him) relates that the Messenger of Allah (may Allah's peace and blessings be upon him) said to his Companions: 'Gather together' i.e., come together. This command indicates that he will inform them about something important, namely that he will really recite to them one-third of the Qur'an, or what equals its third in terms of the meaning and reward. So, there gathered those who gathered from among the people. Then, the Prophet (may Allah's peace and blessings be upon him) came out and recited to them Surat al-Ikhlās only: {Say: "He is Allah, the One"}. Then, he entered his room. When they saw that the Prophet (may Allah's peace and blessings be upon him) recited nothing but this Surah and did not recite one-third of the Qur'an in terms of the amount and the number of verses, they thought that he entered because the revelation was coming down to him and that he would thereafter come out and recite to them the rest of the third of the Qur'an. Then, when the Prophet (may Allah's peace and blessings be upon him) came out, it was as if the Prophet (may Allah's peace and blessings be upon him) knew what they were thinking about and that they were waiting to hear from him the rest of the third of the Qur'an. So, he informed them that Surat al-Ikhlās equals one-third of the Qur'an in terms of the reward. Thus, its reciter obtains the reward for reciting a third of the Qur'an. And it is equal to one-third of the Qur'an based on the consideration of its meanings, as the Qur'an contains rulings, information, and Tawhīd, and knowing the names and attributes of Allah Almighty falls under Tawhīd. And this Surah comprises the third category (Tawhīd); so, it equals one third based on this consideration. In a version in the Sahīh Muslim Collection, it reads: "Indeed, Allah divided the Qur'an into three parts, and He made {Say: 'He is Allah, the One'} one of the parts of the Qur'an." This is because it contains two of Allah's names, which comprise all the attributes of perfection, and they do not exist in any other Surah of the Qur'an. These two names are: "Al-Ahad" (the One) and "As-Samad" (the Eternal Refuge). They point to the Essence of Allah that possesses all the attributes of perfection. To explain that: "The One" gives a feeling about His particular existence, which none shares with Him, and "the Eternal Refuge" gives a feeling about all the attributes of perfection, for He is the One Whose sovereignty reached the pinnacle of sublimity and perfection, and all creatures need Him, whereas He, Exalted be He, does not need anyone.
In the Hadīth: The good way in which the Prophet (may Allah's peace and blessings be upon him) taught his Companions, and the Companions' politeness towards him
And in it: Demonstrating the merit of Surat al-Ikhlās and that it equals one-third of the Qur'an in terms of the reward and recompense.

814

‘Uqbah ibn ‘Āmir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Have you not seen that some verses were revealed tonight the like of which has never been seen before?! They are: {Say: I seek refuge with the Lord of the daybreak} and {Say: I seek refuge with the Lord of mankind.}".

Commentary : What a great religion Islam is! And how great its numerous glad tidings which Allah Almighty gave to His Prophet Muhammad (may Allah's peace and blessings be upon him) and his Ummah are. He, Exalted be He, revealed to him the Reminder, the Qur'an, and made its recitation greatly rewardable; each letter is credited with one good deed, and the virtuous deeds are multiplied. And He, Exalted be He, endowed some Surahs and verses with an additional merit for those who recite them, to urge and encourage their recitation.
In this Hadīth, ‘Uqbah ibn ‘Āmir (may Allah be pleased with him) says that the Prophet (may Allah's peace and blessings be upon him) said: "Have you not seen that some verses were revealed tonight the like of which has never been seen before?!" This is an exclamatory question, as the Prophet (may Allah's peace and blessings be upon him) wondered at the great merit of these verses, the like of whose meanings and blessings were not revealed in other Surahs to him before. Then, he identified those verses, saying that they are the two Surahs: "{Say: I seek refuge with the Lord of the daybreak} and {Say: I seek refuge with the Lord of mankind.}" They are the two refuge-seeking Surahs. They mention the pursuit of refuge, resorting, and asking for protection from Allah, the Lord of creation and the Lord of mankind. The Prophet (may Allah's peace and blessings be upon him) used these two Surahs in seeking refuge with Allah Almighty and performing Ruqyah (faith healing) for himself.
Surat al-Falaq contains the verses that read: {Say: "I seek refuge with the Lord of the daybreak, from the harm of all what He has created; from the harm of the darkening night when it spreads around, from the harm of the sorceresses who blow on knots, and from the harm of the envier when he envies."} The meaning is: Say, O you, the Messenger—I resort to the Lord of the Morning. The Surah begins by describing the One with whom refuge is sought as the Lord of the Daybreak, for this is the time for the outpouring of lights and the descent of goodness and blessings. I seek refuge in this Lord, Who possesses this description, from what is harmful among the creatures. He solely attributes to the One with Whom refuge is sought what He created. He begins with the general words: {from the harm of all what He has created}, i.e., from the evil of His creation, the evil committed by the accountable servants in the form of sins and mutual harm among themselves, and what is done by unaccountable creatures of animals, such as the predatory beasts and insects, by eating, nipping, stinging, and biting, and the different kinds of harm Allah caused to exist in other than animals, like burning in the fire and killing by poison.
Then, He follows it with that whose harm is more hidden in terms of time, and it is the opposite of the break of the day, namely the coming of darkness, with His words: {from the harm of darkening [night] when it spreads around.} This is because harm spreads more easily at this time and getting rid of it becomes more difficult.
He particularly mentions the time in which wickedness is hidden, like the sorceresses who blow on knots and the enviers, and He links the envier with the conditional {when he envies}, because when an envier displays his envy, his evil and harm becomes more effective. Allah combines the evils in this Surah and concludes them with envy, so that it should be known that it is the meanest trait.
And Surat an-Nis is the verses that reads: {Say: "I seek refuge with the Lord of mankind, the Sovereign of mankind, the God of mankind, from the harm of the lurking whisperer, who whispers into the hearts of mankind, from among jinn and mankind."} [Surat an-Nās: 1-6] The meaning: Say - O you the Messenger -: I resort to the Lord of mankind and seek refuge in Him. He is the Sovereign of mankind and does whatever He wills to them. There is no other sovereign for them but Him and no true deity for them but Him. I seek refuge in Him from the evil of the devil who throws his whisperings to man if he fails to remember Allah and he goes backwards if he remembers Him. He throws his whisperings into the hearts of people. Such a whisperer could be among humankind and jinns alike.
In the Hadīth: Demonstrating the great significance of the two refuge-seeking Surahs
And in it: Pointing out that there is nothing in the Qur’an like the two refuge-seeking Surahs in terms of the meanings, blessings, and pursuit of Allah's refuge through them.

817

‘Āmir ibn Wāthila reported: Nāfi‘ ibn ‘Abdul-Hārith met ‘Umar at ‘Usfān, and ‘Umar had employed him as a governor of Makkah. He said: "Whom have you appointed as a governor over the people of the valley?" He said: "Ibn Abza." He said: "Who is Ibn Abza?" He said: "He is one of our freed slaves." He said: "Have you appointed a freed slave as a governor over them?!" He said: "He is a reciter of the Book of Allah Almighty and he is knowledgeable about the laws of inheritance." ‘Umar said: "Indeed, your Prophet (may Allah's peace and blessings be upon him) said: Indeed, Allah elevates by this Book some people and degrades others.'".

Commentary : The Commander of the Faithful ‘Umar ibn al-Khattāb (may Allah be pleased with him) was keen that the rulings of Islam should be applied in all corners of the state. Therefore, he used to ask the governors about their conditions and how they acted in different situations, correcting their errors and holding them accountable for them. He would put in a high status the knowledgeable people of the Qur'an, the Sunnah, and the Shar‘i rulings, in compliance with the principles of the honorable Shariah.
In this Hadīth, ‘Āmir ibn Wāthila (may Allah be pleased with him) says that the Companion Nāfi‘ ibn ‘Abd al-Hārith (may Allah be pleased with him), was one of those who embraced Islam at the time of the Conquest of Makkah and was approved by ‘Umar (may Allah be pleased with him) during his caliphate as a ruler and governor of Makkah, and stayed there until he died. Nāfi‘ met ‘Umar ibn al-Khattāb (may Allah be pleased with him), who stopped at ‘Usfān on the way to Hajj. He called him for a meeting, and he met him in ‘Usfān, a village 80km north of Makkah on the way to Madīnah. When they met, ‘Umar (may Allah be pleased with him) asked him: Whom have you appointed as a governor over the people of Makkah in your place for the period of your absence as you meet the Commander of the Faithful? The valley here refers to the valley of Makkah and Tā’if. He informed him that he had appointed Abdur-Rahmān ibn Abza (may Allah be pleased with him), as a governor over them, a freed slave of Nāfi‘ ibn al-Hārith. He embraced Islam during the Prophet's lifetime and lived in Kufa. ‘Ali ibn Abi Tālib (may Allah be pleased with him) appointed him as a governor of Khorasan.
‘Umar said to him, disapprovingly: "Have you appointed a freed slave as a governor over them?!" i.e., have you appointed a freed slave as a governor over the people of Makkah, the people of the Sacred City, and the people of nobility and high status?! It was said: ‘Umar's disapproval of his appointment as a governor over them was not because he belittled or disdained him, but because of the non-fulfillment of the purpose behind such an appointment, namely to set people's affairs in order and manage them, which requires the governor appointed over them to be a man of awe, greatness, and noble status in the hearts of the general public. To this end, he should be free and of noble descent and high standing; otherwise, people would disrespect and disobey him. Thus, the objective of such a post would fail.
Clarifying the reason behind appointing him over them, Nafi‘(may Allah be pleased with him) said: "He is a reciter of the Book of Allah Almighty," i.e., he is a memorizer of it and knowledgeable about its rulings. "And he is knowledgeable about the laws of inheritance," i.e., about the division of inheritance according to the Book of Allah and the Sunnah of His Prophet (may Allah's peace and blessings be upon him). In other words, Allah Almighty elevated this governor over them by virtue of these things, and they know him to be like that, so they would respect and revere him and obey his command; thus, their affairs would be set aright, and their conditions would become stable. Hence, ‘Umar (may Allah be pleased with him), liked what he heard about the traits of Ibn Abza and approved the action of Nafi‘ ibn al-Hārith (may Allah be pleased with him), and thereupon said: "Indeed, your Prophet (may Allah's peace and blessings be upon him) said: Indeed, Allah elevates by this Book" the noble Qur'an "some people." Allah elevates those who believe in it, recite it, and sincerely act according to it. He elevates them in this world, by making them lead a good life, and in the Hereafter, by making them among the people of high ranks along with those upon whom Allah bestowed His favor. "and degrades others,", lowering their status; those are the people who do not believe in it, or believe in it yet neglect it and abandon its application. So, He causes them to live in misery and straits in this world and makes them the lowest of the low in the Hereafter.
In the Hadīth: Putting a freed slave in authority over free people if he is knowledgeable about the laws of inheritance
And in it: Knowledge and the Qur'an redress the deficiency in one's lineage
And in it: The merit of knowledge
And in it: The approach of ‘Umar (may Allah be pleased with him) as he used to follow up on his governors and observe how they ruled their subjects, lest they might neglect their rights, and thus, he would be the one to blame, for he was the chief caretaker.
And in it: The merit and honor of the knowledge of inheritance, for it is the knowledge to which Allah Almighty gave high status, as He Himself undertook the division of inheritance in His glorious Book and did not leave it to anyone..

820

’Ubayy ibn Ka‘b reported: As I was in the mosque, a man entered, prayed, and recited in a manner that I found to be strange. Afterward, a man entered and recited in a manner different from the other. When we finished the prayer, we all went to the Messenger of Allah (may Allah's peace and blessings be upon him), and I said: "This man recited in a manner that I found to be strange, and another man entered and recited in a manner different from his recitation." The Messenger of Allah (may Allah's peace and blessings be upon him) commanded them to recite, and when they did so, he expressed approval of both. This made me inclined to disbelieve in him, even to an extent I had never reached in Jāhiliyyah (the pre-Islamic period of ignorance). When the Messenger of Allah (may Allah's peace and blessings be upon him) noticed how I was affected, he gave me a pat on the chest. Thereupon, I broke into a sweat and was filled with fear as though I were looking at Allah Almighty. He said to me: "O ’Ubayy, a message was sent to me: Recite the Qur'an in one mode, but I replied to Him: Make matters easy for my Ummah. So, He sent me the second message: Recite it in two modes. I replied to Him: Make matters easy for my Ummah. So, He sent me the third message: Recite it in seven modes. And you may ask Me for something in return for each reply I sent to you. I said: O Allah, forgive my Ummah; O Allah, forgive my Ummah. And I delayed the third request until the Day when all humankind, even including Abraham (Ibrāhīm) (peace be upon him), will seek my intercession. [In a version]: ’Ubayy ibn Ka‘b told me that he was sitting in the mosque when a man entered, prayed, and recited in a manner... and he related a similar Hadīth..

Commentary : The Prophet (may Allah's peace and blessings be upon him) used to teach his Companions the Qur'an to perfection, and he would recite it to them in modes and manners that suited various dialects, all of which belong to Arabic, to make things easy and simple for the Muslims.
In this Hadīth, ’Ubayy ibn Ka‘b (may Allah be pleased with him) relates that he was sitting in the Prophet's Mosque, and the Messenger of Allah (may Allah's peace and blessings be upon him) was not present at the time - and ’Ubayy (may Allah be pleased with him) was one of the memorizers of the Book of Allah Almighty - as a man entered and prayed. ’Ubayy (may Allah be pleased with him) heard him recite the Qur'an in a way he found to be strange, i.e., ’Ubayy (may Allah be pleased with him) did not know this way of recitation and did not hear it from the Messenger of Allah (may Allah's peace and blessings be upon him). Then, another man entered and recited in a way different from the recitation of the earlier man. When they all finished the prayer, they went to the Prophet (may Allah's peace and blessings be upon him) in one of his rooms. ’Ubayy (may Allah be pleased with him) said to the Prophet (may Allah's peace and blessings be upon him): This man recited in a way I found to be strange, as his recitation differed from that of mine. And another man entered and recited in a way different from the recitation of the earlier one. So, the Messenger of Allah (may Allah's peace and blessings be upon him) ordered both men to recite so that he could hear their recitation and make sure whether it was correct or wrong. The two men recited, and he expressed approval of the recitation of both and said that both were good, or he said to each of them: You have done well. When ’Ubayy ibn Ka‘b (may Allah be pleased with him) heard the Prophet (may Allah's peace and blessings be upon him) express approval of their recitation, he thought about denying the Prophet (may Allah's peace and blessings be upon him) and felt confused and surprised in a way he could not describe and the like of which he had not experienced during Jāhiliyyah, when he was in misguidance and disbelief, which are worthier of this kind of denial. Jāhiliyyah: It is the period during which people were polytheists before the Prophet's mission, and it was called as such because of the prevalence of their ignorance.
When the Prophet (may Allah's peace and blessings be upon him) perceived that ’Ubayy (may Allah be pleased with him) experienced the whisperings and promptings of Satan, he (may Allah's peace and blessings be upon him) struck him with his noble hand on his chest, to reassure him. As a result, sweat flowed from all over the body of ’Ubayy (may Allah be pleased with him), as if he were looking at Allah out of fear and embarrassment about the devil's whispering that influenced him. This indicates that it was a prompting from the devil, which disappeared immediately after the Prophet (may Allah's peace and blessings be upon him) struck with his hand on ’Ubayy's chest, and the sweat overflowed from him.
At this point, the Prophet (may Allah's peace and blessings be upon him) informed ’Ubayy - by way of reassuring him and making things clear to him - that Allah Almighty revealed to him that he should recite the Qur'an in one mode, i.e., in one way. "but I replied to Him," i.e., to Allah Almighty through Gabriel (Jibrīl) (peace be upon him), the angel in charge of the revelation. "Make matters easy," i.e., he asked Him, Exalted be He, to make the recitation of the Qur'an simple and easy for the Muslim Ummah. So, the Prophet (may Allah's peace and blessings be upon him) was going back to his Almighty Lord to ask Him to facilitate things for his Ummah, as he is reported to have done regarding prayer. Allah Almighty replied to His Prophet (may Allah's peace and blessings be upon him) on the second time: "Recite it in two modes," and on the third time Allah facilitated the matter for the Ummah by its recitation in seven modes. In other words, the Qur'an was revealed in seven ways or seven dialects, intended to make the matter simple and easy. It was said: The Qur'an was first revealed in the language of the Quraysh tribe and the surrounding eloquent Arabs. Then, it was made permissible for the Arabs to recite it in their own languages which they habitually used, along with their different words and rules of parsing. He did not oblige any of them to shift from their language to another because it involved difficulty. This was also for their tribalism and their need for facilitation, so that they could understand the intended meanings. This mentioned permissibility was not granted based on personal inclinations such that everyone could change any word to its equivalent in his language. Rather, the criterion in this regard was to hear it from the Prophet (may Allah's peace and blessings be upon him).
Then, the Almighty Lord said to His Prophet (may Allah's peace and blessings be upon him): "In return for each reply I sent to you," i.e., in return for each time you came back to Me to ask for facilitation and ease for your Ummah and I replied to you, "you may ask Me for something," i.e., an answered supplication, which you should make, and you will not be disappointed or rejected regarding it. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "O Allah, forgive my Ummah; O Allah, forgive my Ummah" twice. And the Prophet (may Allah's peace and blessings be upon him) delayed the third request until the Day of Judgment. It is the Grand Intercession. All humankind will need his intercession, when everyone will say "myself, myself," even Prophet Abraham (peace be upon him).
In the Hadīth: Allah's facilitation of things for the Ummah and His mercy towards them
And in it: The Prophet (may Allah's peace and blessings be upon him) is the best among the prophets and all humankind.
And in it: The superiority of Abraham (peace be upon him) over all the other prophets, except for our Prophet (may Allah's peace and blessings be upon him)
And in it: The Prophet's compassion towards his Ummah
And in it: It shows how much the Companions cared about the Qur'an, defended it, and preserved it and its words as they had heard it, without deviation from it.
And in it: Pointing out that the Qur'an was revealed in seven modes
And in it: Pardoning people for the devil's promptings and not holding them accountable for them
And in it: Showing the noble status of Ubayy (may Allah be pleased with him), for the devil did not gain control over him and so he could not allure him as he allured many others who were predestined by Allah to suffer misery by persisting in denial. Rather, Allah Almighty inspired him to repent through the Prophet's striking on his chest and his supplication for him.
And in it: Establishing the intercession for the Prophet (may Allah's peace and blessings be upon him).

821

’Ubayy ibn Ka‘b reported: The Prophet (may Allah's peace and blessings be upon him) was by a pond belonging to Banu Ghifār when Jibrīl (Gabriel) (peace be upon him) came to him and said: "Allah Commands you to make your Ummah recite the Qur'an in one letter." He said: "I ask Allah for His protection and forgiveness, verily, my Ummah cannot bear that." He then came to him for the second time and said: "Allah commands you to make your Ummah recite the Qur'an in two letters." He (the Prophet) said: "I ask Allah for His protection and forgiveness, verily, my Ummah cannot bear that." Then, he came to him for the third time and said: "Allah commands you to make your Ummah recite the Qur'an in three letters." He (the Prophet) said: "I ask Allah for His protection and forgiveness, verily, my Ummah cannot bear that." Then, he came to him for the fourth time and said: "Allah commands you to make your Ummah recite the Qur'an in seven letters, and in whichever letter they recite, they will be right.".

Commentary : The Noble Qur’an is the speech of Allah Almighty revealed to His Prophet Muhammad (may Allah's peace and blessings be upon him). Allah has made its recitation easy for people so that they reflect upon its verses. A form of this facilitation and flexibility is that Allah has permitted its recitation in seven letters and in Qirā’āt (modes of recitation) that He taught to His Prophet (may Allah's peace and blessings be upon him), who taught them to his Companions (may Allah be pleased with them), who reported these Qirā’at to those who succeeded them.
In this Hadīth, ’Ubayy ibn Ka‘b (may Allah be pleased with him) reports that the Prophet (may Allah's peace and blessings be upon him) was by "Adā’ah (pond) belonging to Banu Ghifār." Adā’ah: still water. It is said that it is a place in Makkah, as Ghifār was a tribe from Kinānah, and their location was near Makkah. It is also said that it is a place in Madīnah attributed to Banu Ghifār because they settled therein.
Gabriel (peace be upon him) - the angel entrusted with the revelation - came to him and said: "Allah Almighty commands you to recite the Qur'an to your Ummah," referring to the Ummah that responded to his call, "in one letter," i.e. in one manner. So, the Prophet (may Allah's peace and blessings be upon him) said: "I ask Allah for His protection and forgiveness," i.e. I ask Allah Almighty for His ease, facilitation, and forgiveness for them. The Prophet's request for forgiveness was out of fear of negligence committed on their side regarding how they must recite. Then, the Prophet (may Allah's peace and blessings be upon him) said: "Verily, my Ummah cannot bear that," i.e., they cannot stand to agree on one letter given their different dialects. So, uniting them into one dialect is hard for them and challenging for their tongues. Then, Gabriel (peace be upon him) came to him for the second time and informed him that Allah Almighty commands him to make his Ummah recite the Qur’an in two letters. The Prophet (may Allah's peace and blessings be upon him) said the same thing he said the first time. Then, Gabriel came to him for the third time and informed him that Allah commands him to make his Ummah recite in three letters. And the Prophet (may Allah's peace and blessings be upon him) said what he had said in the two previous times. Then for the fourth time, Gabriel (peace be upon him) came to him and said: "Allah commands you to make your Ummah recite the Qur’an in seven letters," thus, each one could recite in the manner that suits him, and that is easy for him, "and in whichever letter they recite, they will be right" and correct and their recitation will be sufficient and valid. His saying: "seven letters", means It was revealed in seven manners or seven dialects, which refers to facilitation and ease. It is said that the Qur'an was first revealed in the language of Quraysh and those who lived next to them from among the eloquent Arabs. Then, the Arabs were allowed to recite it in their usual languages despite the difference between them in words and grammatical rules. None of them was asked to leave his language for another one, given the difficulty involved and the pride they had and to make it easy for them to understand the intended meaning. This mentioned permissibility was not granted based on personal inclinations in such a way that everyone would change any word to its equivalent in his language; instead, the criterion here was to hear it from the Prophet (may Allah's peace and blessings be upon him).
The Hadīth reflects the Prophet's keenness in facilitating and making things easy for his Ummah.
It also sheds light on the mercy of Allah Almighty towards His slaves by lightening their burden and revealing the Qur’an in seven letters..

822

Abu Wā’il reported: A man called Nahīk ibn Sinān came to ‘Abdullah and said: "O Abu ‘Abdur-Rahmān, how do you recite this letter? Do you recite it as 'alif' (first letter of the Arabic alphabet) or as 'yā’' (last letter of the Arabic alphabet) {min mā’in ghayri āsin (of fresh water)} [Surat Muhammad: 15] or: min mā’in ghayri yāsin?" He said: 'Abdullah replied, "And have you memorized the whole Qur'an except for this?!" He said: "Indeed, I do recite the Mufassal (from Surat Qāf till the end of the Qur'an) in one Rak'ah (unit of prayer)." 'Abdullah said: "Like the hasty recitation of poetry! Verily, there are people who recite the Qur'an, but it does not go beyond their collarbones. But if it were to reach the heart and settle therein, then it would be of benefit. The best (acts) of prayer are Rukū' (bowing) and Sujūd (prostration). I am well-acquainted with the Nazhā’ir (pairs of similar Surahs) which the Messenger of Allah (may Allah's peace and blessings be upon him) used to combine two Surahs in every Rak'ah." Then, 'Abdullah stood up and 'Alqamah followed him; he came out and said: "He informed me about them." [Another version reads]: A man from Banu Bajīlah came to ‘Abdullah, and he did not say: Nahīk ibn Sinān. [Another version reads]: 'Alqamah came to enter upon him, so we said: "Ask him about the Nazhā’ir that the Messenger of Allah (may Allah's peace and blessings be upon him) used to recite in one Rak'ah." So, he entered upon him and asked him, then, he came out and said: "Twenty Surahs of the Mufassal according to the order (of the Surahs) set by 'Abdullah.".

Commentary : Allah Almighty commanded reflection upon the Qur’an, as He says: {This is a blessed Book that We have sent down to you [O Prophet] so that they may reflect upon its verses, and so that people of understanding may take heed.} [Surat Sād: 29] Allah Almighty also says: {Do they not then ponder on the Qur’an?} [Surat an-Nisā’: 82] This is the purpose of its recitation, not just the mere recitation of its letters without understanding or reflection.
In this Hadīth, the Tābi'i Abu Wā’il, brother of Ibn Salamah, reports that a man - and in another version: "from Banu Bajīlah" - called Nahīk ibn Sinān came to 'Abdullah ibn Mas‘ūd (may Allah be pleased with him) and said: "O Abu' Abdur-Rahmān, how do you recite this letter?" i.e., how do you recite this verse in the Qur'an? "Do you recite it as 'alif' or 'yā"? {{min mā’in ghayri āsin} or (min mā’in ghayri yāsin)?" This means: Does the word start with an alif or a yā'? "Āsin" water is water that has a changed taste and color, whereas "Yāsin" water is smelly and stinking water that affects whoever goes in it with its steam. Thereupon, ‘Abdullah (may Allah be pleased with him) asked him: "And have you memorized the whole Qur'an except for this?!" i.e. Have you memorized the whole Qur'an and perfected its words except for this verse and the word you are asking about?! As if he was shocked and rebuking him. Nahīk ibn Sinān gave him an answer denoting how he believed that he had perfected the recitation of the whole Qur’an, as he informed him that he used to recite the Mufassal (short Surahs) in one single Rak‘ah, which indicates the great extent of his memorization and perfection. It is said: The Mufassal starts from Surat Muhammad, and it is said: Surat Qāf, until the end of the Noble Qur’an. It was called so because of the frequent separation between its Surahs with the line "Bismillāh ar-Rahmān ar-Rahīm" (In the Name of Allah, the Most Compassionate, the Most Merciful). ‘Abdullah ibn Mas‘ūd (may Allah be pleased with him) did not answer his question because he got the impression that he was not seeking guidance; rather, he said to him: "Like the hasty recitation of poetry?!" "Hadhdh" (hasty recitation) means excessive hastiness and extreme speed, i.e., do you recite the Qur’an hastily without reflecting upon it as if you are reciting poetry?! As if Ibn Mas‘ūd was criticizing him for reciting the Mufassal in one single Rak‘ah without reflecting upon and contemplating the verses.
Then, Ibn Mas‘ūd (may Allah be pleased with him) said: "Verily, there are people who recite the Qur'an, but it does not go beyond their collarbones," which is an indirect reference to incomprehension, i.e., there are people who recite the Qur'an without reflecting upon its verses or contemplating its meanings. Hence, it does not reach their hearts through contemplation and humility, and it does not ascend to heaven, and they do not, thus, receive a reward for it. "Turquwah" (collarbone): It is the protruding upper chest bone from the beginning of the shoulder to the bottom of the neck.
Then, ‘Abdullah ibn Mas‘ūd (may Allah be pleased with him) informed him that when the Qur’an is recited in a reflective and contemplative manner, and the heart consequently grasps its meanings and understands its lessons, it becomes of benefit to its reciter, and this is what is required of a Muslim and is the objective of reciting the Qur’an. Then, he clarified to him that the acts of prayer that have a better and bigger reward are more Rukū‘ and Sujūd, not the lengthy recitation in which the reciter does not reflect upon the meanings of the verses.
Then, he taught him, saying: I am well-acquainted with the Surahs, which are called "Nazhā’ir" and which are the Surahs that have similar meanings or have a similar length, that the Prophet (may Allah's peace and blessings be upon him) used to combine in his Rak'ahs during prayer reciting two of them in every Rak'ah.
Ibn Mas‘ūd then stood up and entered his house, followed by the Tābi'i' Alqamah ibn Qays, who wanted to ask him about these Surahs which the Prophet (may Allah's peace and blessings be upon him) used to combine. Then, ‘Alqamah came out and said to the people: Ibn Mas‘ūd (may Allah be pleased with him) informed me about them.
Another version reads: 'Alqamah informed them that the Nazhā’ir are "twenty Surahs from the Mufassal," i.e., twenty of the small Surahs according to the order of the Mus-haf that was arranged by 'Abdullah ibn Mas‘ūd whose order varied from that of Zayd ibn Thābit. These Surahs were mentioned by Abu Dāwūd on the authority of Ibn Mas‘ūd (may Allah be pleased with him) and they are: Ar-Rahmān and An-Najm in a Rak‘ah, Al-Qamar and Al-Hāqqah in a Rak‘ah, At-Tūr and Adh-Dhāriyāt in a Rak‘ah, Al-Wāqi‘ah and Al-Qalam in a Rak‘ah, Al-Ma‘ārij and An-Nāzi‘āt in a Rak‘ah, Al-Mutaffifīn and ‘Abasa in a Rak‘ah, Al-Muddaththir and Al-Muzzammil in a Rak‘ah, Al-Insān and Al-Qiyāmah in a Rak‘ah, An-Naba’ and Al-Mursalāt in a Rak‘ah, and Ad-Dhukhān and At-Takwīr in a Rak‘ah. If it is said Ad-Dukhān is not from the Mufassal, how did he count it from the Mufassal? The answer: It is a metaphor, as it was mentioned in a version in the Two Sahīh Collections: Eighteen Surahs from the Mufassal and two Surahs from the {Hā Mīm} family.
The Hadīth encourages reflection upon the Qur’an and abstention from reciting it hastily.
It also emphasizes the status and knowledge of Ibn Mas‘ūd (may Allah be pleased with him)..

830

Abu Basrah al-Ghifāri reported: The Messenger of Allah (may Allah's peace and blessings be upon him) led us in the ‘Asr (afternoon) prayer at Al-Mukhammas and said: "This prayer was presented to those before you, but they wasted it. So, whoever observes it will have his reward doubled, and there is no prayer after it until the Shāhid appears." Shāhid: the star..

Commentary : Prayer is the second pillar of Islam. The 'Asr prayer has a great merit. Hence, the Messenger of Allah (may Allah's peace and blessings be upon him) urges Muslims to observe it.
In this Hadīth, Abu Basrah al-Ghifāri (may Allah be pleased with him) reports that the Prophet (may Allah's peace and blessings be upon him) led some of his Companions in the ‘Asr prayer at Al-Mukhammas, which is the name of a path in Mount ‘Ayr on the way to Makkah. Then, he informed them that the 'Asr prayer was enjoined upon the preceding nations, but they did not observe it properly, not performing it in its due time, taking it lightly, and abandoning it. Then, Allah gave it to the Ummah of Islam, "so, whoever observes it will have his reward doubled"; the first reward is for observing it, unlike those who neglected it, and the second is a recompense for his deed like the rest of prayers. The Prophet (may Allah's peace and blessings be upon him) then forbade them from offering any supererogatory prayer until the sun sets and the "Shāhid", which is the star, appears. It was called "Shāhid" (witness) because it appears and is present at night and because a star does not appear and is not seen except after sunset. This does not contradict the confirmed texts that the Prophet (may Allah's peace and blessings be upon him) prayed Maghrib by sunset, as mentioned in the Two Sahīh Collections and others.
This is a prohibition of prayer at sunset because it was when those who worshipped the sun used to pray. The word "after" here is not meant in a general sense; rather, it is meant to refer to the time of sunset and what is close to it. It is said that the prohibition of prayer during this time is only meant to prohibit delaying the obligatory prayer without a valid excuse until it is performed close to sunset. This prohibition does not include performing obligatory prayers or making up for missed prayers; it is exclusive to the supererogatory prayer.
The Hadīth encourages the observance of prayer.
It also encourages the observance of prayers in their due time.
It clarifies the merit of this Ummah as it carefully maintains a prayer that was not maintained by the preceding nations.
It also points out that the reward of whoever observes the ‘Asr prayer is doubled..

831

‘Uqbah ibn ‘Āmir al-Juhani reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to forbid us from praying or burying our deceased ones at three times: when the sun begins to rise until it is fully risen; when the sun is at its highest point in the sky at noon until it passes its zenith; and when the sun starts setting until it fully sets..

Commentary : Allah Almighty sent His Prophet Muhammad (may Allah's peace and blessings be upon him) to all humankind as a guide, bringer of good news, and a warner. There is no goodness for them concerning their life or death except that he guided them to it and urged them to do it. The Prophet (may Allah's peace and blessings be upon him) was keen to preserve for the Muslims their creed. For example, he (may Allah's peace and blessings be upon him) forbade them from praying or burying their dead at three times, which are: "When the sun begins to rise;" this is at the beginning of its rise and appearance. In modern estimation, this is nearly 15 minutes after sunrise. He forbade this because it is a time in which the sun-worshipers used to pray and prostrate to it, as it is a time in which the the sun rises between the two horns the devil. The second time: "When the sun is at its highest point in the sky at noon;" this is at midday, when the sun is in the middle of the sky. This is a time when any standing object at noon no longer has a shadow towards the east or the west, and it is the time of extreme heat. He forbade this timing because Hellfire is flared up during it. The forbidden time continues until the sun passes its zenith for a little towards the west, and there comes the noon at which the time of the Zhuhr prayer comes. The third timing: "and when the sun starts setting," i.e., it moves towards setting until it completely sets, and the disc of the sun disappears. This is a time in which the sun sets between the two horns of the devil. This prohibition does not apply to the obligatory prayers that are performed within their appointed times or as missed prayers; rather,, it applies to supererogatory prayers.
In the Hadīth: The prohibition of praying at these times
And in it: The prohibition of burying the dead at these times.

832

‘Amr ibn ‘Abasah as-Sulami (may Allah be pleased with him) reported: In Jāhiliyyah (the pre-Islamic period of ignorance), I used to think that people were misguided and that they were not on the right path, as they worshipped idols. Then, I heard of a man in Makkah who was telling new things. So, I mounted my camel and went to him. I found that the Messenger of Allah (may Allah's peace and blessings be upon him) was hiding, for his people were aggressive toward him. So, I acted gently until I entered his place. I said to him: "Who are you?" He said: "I am a Prophet." I said: "What is a Prophet?" He said: "Allah sent me.'' I said: "What did He send you with?" He said: "He sent me with [a message] of maintaining kinship ties, breaking the idols, and upholding the oneness of Allah without associating anything with him." I said: "Who is with you on that?" He said: "A free man and a slave man.'' He said: At that time only Abu Bakr and Bilāl were with him. I said: "I shall follow you.'' He said: "You cannot do that today. Do you not see my situation and that of the people? However, return to your people, and when you hear that I have succeeded in my mission, come to me.'' So, I went to my people. Later, the Messenger of Allah (may Allah's peace and blessings be upon him) went to Madīnah. It was until some of my people went to Madīnah that I said: "What happened to this man who came to Madīnah?" They said: "People are hastening to him. His own people wanted to kill him, but they could not." So, I went to Madīnah and entered his place and said: "O Messenger of Allah, do you recognize me?" He said: "Yes, you are the one who met me in Makkah." I said: "O Messenger of Allah, tell me of what Allah has taught you, which I am ignorant of. Tell me about prayer." He said: "Perform the morning prayer. Then, do not pray until the sun has risen up to the height of a lance, for when it rises, it rises between two horns of a devil. It is when the disbelievers prostrate themselves to it. Then, pray, for the prayer is witnessed and attended, until the shadow of the lance shrinks. Then, do not pray, for at that time Hell is fired up. Then, pray when the shadow becomes longer, for the prayer is witnessed and attended, until you perform ‘Asr. Then, do not pray until the sun sets, for it sets between two horns of a devil. It is when the disbelievers prostrate themselves to it." I further said: "O Prophet, tell me about ablution.'' He said: "When any of you approaches his ablution water and rinses his mouth and nose, the sins of his face, his mouth, and nose will ‘fall’. Then, when he washes his face as Allah commanded him, the sins of his face fall with water from the edges of his beard. Then, when he washes his hands up to the elbows, the sins of his hands fall with water from his fingertips. Then, when he wipes over his head, the sins of his head fall with water from the ends of his hair. Then, when he washes his feet up to the ankles, the sins of his feet fall with water from his toes. Then, when he stands up for prayer, praises Allah Almighty, extols Him, glorifies Him as He deserves, and empties his heart for Allah, he becomes free from his sins as he was on the day his mother gave birth to him.'' ‘Amr ibn ‘Abasah narrated this Hadīth to Abu ’Umāmah, a Companion of the Messenger of Allah (may Allah's peace and blessings be upon him). Thereupon, Abu Umāmah said to him: "O ‘Amr ibn ‘Abasah, think about what you are saying. Will a man be getting all of this on one occasion?" ‘Amr said: "O Abu ’Umāmah, I am old in age, weak in bones, and close to death. I do not need to tell lies about Allah or the Messenger of Allah. Had I not heard this from the Messenger of Allah (may Allah's peace and blessings be upon him) only once, twice, thrice - and he counted up to seven times - I would not have narrated it. However, I heard it more than that.".

Commentary : Islam emerged in a world filled with oppression, Shirk (polytheism), and ignorance. The brightness of its teachings was strange to those who lived in complete darkness. Its earlier followers suffered severe tribulations, as they were very few and their enemies regarded them as weak and humiliated, and they would subject them to subjugation and harm, for they did not possess the means of protection either by being large in number or by strength. This was before Allah Almighty endowed them with Hijrah (emigration) to Madīnah, where He provided them with refuge, empowered them, helped them, and made them victorious over their enemies. In this Hadīth, the Companion ‘Amr ibn ‘Abasah as-Sulami (may Allah be pleased with him)—who was the half-brother of Abu Dharr from the mother's side; their mother was Ramlah, from Banu al-Waqī‘ah ibn Harām ibn Ghifār, and he was from Banu Sulaym—says that in Jāhiliyyah, people were polytheists. It was called as such due to the prevalence of their ignorance. He used to think that people were misguided and did not follow anything of the truth or the religion that would benefit them with Allah Almighty. "as they worshipped idols." An idol is anything worshiped apart from Allah, be it made of stone, wood, or trees, and whether it takes the form of a human being or not. Later, he heard about the emergence of a man - meaning the Prophet (may Allah's peace and blessings be upon him) - in Makkah who was telling new things concerning Allah Almighty, i.e., the new things related to the prophethood, the message, and the revelation of Allah to him, and the command He sent to him about Tawhīd (monotheism) and the falsity of associating partners with Allah Almighty. So, he mounted his riding animal and traveled to Makkah to learn about the affair of this Prophet. He found the Messenger of Allah (may Allah's peace and blessings be upon him) hiding from the disbelievers because they were aggressive to him. So, he searched for him in Makkah in a gentle and kind manner so that the Quraysh disbelievers would not repel him, until he found the Prophet (may Allah's peace and blessings be upon him). ‘Amr (may Allah be pleased with him) asked the Prophet (may Allah's peace and blessings be upon him): "What are you?" i.e., what about your condition and your affair? He did not say, "Who are you?" because he did not want to ask about himself but about his traits. In response, the Prophet (may Allah's peace and blessings be upon him) said to him: "I am a Prophet," one of the prophets of Allah, as Allah sent revelation to me. He asked him about the reality that distinguishes a prophet from others, and the Prophet (may Allah's peace and blessings be upon him) replied to him that Allah sent him to all humankind. He further asked him: "What did He send you with?" In reply, the Prophet (may Allah's peace and blessings be upon him) told him that He sent him with a message of upholding the ties of kinship, who are a person's relatives and all those who are related to him by blood, whether he is an inheritor of them or not. The tie becomes more affirmed if they have a closer blood relationship. The Prophet's response here was appropriate for the questioner or considering the time and condition. The upholding of kinship ties is probably singled out in consideration of the condition of the Arabs, or because other obligations had not yet been prescribed. And he informed him that Allah Almighty sent him with a message of breaking and destroying the idols, prohibiting the devotion of worship to them, and that oneness must be attributed to Allah alone and worship be devoted to Him alone, not associating any of the creation as partners with Him. ‘Amr (may Allah be pleased with him) asked the Prophet (may Allah's peace and blessings be upon him): "Who is with you on that" Tawhīd and religion? The Prophet (may Allah's peace and blessings be upon him) said: "A free man and a slave man." ‘Amr (may Allah be pleased with him) said that the Prophet (may Allah's peace and blessings be upon him) at the time had with him Abu Bakr as-Siddīq (may Allah be pleased with him), by whom he meant the free man, and Bilāl ibn Rabāh (may Allah be pleased with him), by whom he meant the slave man, among those who believed in him (may Allah's peace and blessings be upon him), believed his message, and followed his religion. ‘Amr ibn ‘Abasah as-Sulami (may Allah be pleased with him) said to the Prophet (may Allah's peace and blessings be upon him): "I shall follow you" and this religion, referring to his conversion to Islam. Hence, I shall accompany you and be with you in this position you are in. The Prophet (may Allah's peace and blessings be upon him) said to him: "You cannot do that on this day of yours," i.e., at the present time. This is due to the weakness of the Muslims. It is feared that you will be harmed by the Qurayshi disbelievers. He did not reject his conversion to Islam, but rejected the idea that he would remain with him, citing as the reason for that the few supporters of the Prophet (may Allah's peace and blessings be upon him) and the strength of the disbelievers and the severe animosity they displayed. So, he ordered him to go back to his people, remain among them, and continue to be Muslim, and when he hears about the dominance of the Prophet (may Allah's peace and blessings be upon him) and his victory over the polytheists and the spread of his call across the land, he should come to the Prophet (may Allah's peace and blessings be upon him). This is an example of the Prophet (may Allah's peace and blessings be upon him) talking about future and unseen things, and it falls under the signs of his prophethood (may Allah's peace and blessings be upon him). ‘Amr ibn ‘Abasah (may Allah be pleased with him) returned to his people Banu Sulaym. Then, after a while, the Prophet (may Allah's peace and blessings be upon him) emigrated to Madīnah after staying in Makkah as a prophet for thirteen years, calling people to Tawhīd and the abandonment of Shirk. Meanwhile, ‘Amr (may Allah be pleased with him) was living among his people. So, he began to look out for news about the Messenger of Allah (may Allah's peace and blessings be upon him) while he was in Madīnah, asking travelers who would pass him by. This continued until there came a group, between three and nine persons, from the people of Yathrib, which was the old name for Madīnah, before the Prophet (may Allah's peace and blessings be upon him) changed it to Taybah and Tābah. He asked them: "What happened to this man who came to Madīnah?" He posed the question in this way so as to conceal his condition from whom he asked, lest they might be enemies of the Prophet (may Allah's peace and blessings be upon him), and so they would not tell him the truth, if they knew he was following his religion. This reflects the good understanding, wisdom, and intelligence of ‘Amr ibn ‘Abasah (may Allah be pleased with him). They answered him: People are hastening to him to follow his religion and enter Islam. "His people wanted to," i.e., the Quraysh disbelievers wanted to "kill him" by various methods of cunning and deception, "but they could not." Rather, Allah turned their plots back on their necks and protected His Prophet from that. It was said: This is intended to refer to what the Quraysh tribe plotted against the Prophet (may Allah's peace and blessings be upon him) after his Hijrah, including the battles of Badr, ’Uhud, and Al-Ahzāb, and others. But they could not eliminate him, as Allah Almighty granted him victory over them. Also, the intended meaning is probably what Allah Almighty mentions in the verse that reads: {And [remember] when the disbelievers plotted against you to take you as captive, kill you, or expel you. They plan, and Allah also plans, but Allah is the Best of those who plan.} [Surat al-Anfāl: 30] This is when they plotted against him in these ways. So, Allah permitted him to immigrate, and after he went to Madīnah, Allah Almighty revealed to him "Surat al-Anfāl" wherein He mentions His favors upon him and the affliction he had suffered.
Then, ‘Amr (may Allah be pleased with him) said that he came to Madīnah - after the battles of Badr, ’Uhud, the Trench, and Khaybar - and entered the Prophet's place and said: "O Messenger of Allah, do you recognize me?" He replied: Yes, you are the one who met me in Makkah. So, ‘Amr (may Allah be pleased with him) asked to tell him about what Allah taught the Prophet (may Allah's peace and blessings be upon him) of which ‘Amr (may Allah be pleased with him) was ignorant. He also asked the Prophet (may Allah's peace and blessings be upon him) to tell him about the prayer and its time. In response, the Prophet (may Allah's peace and blessings be upon him) instructed him to offer the morning prayer - and its time begins with the appearance of the true dawn - and then desist from prayer until the sun appears and rises to the height with which prayer is no longer disliked; that's 15 minutes after sunrise, according to modern estimation. This demonstrates the times in which prayer was prohibited, and he explained to him the reason behind this prohibition, saying that the sun rises between two horns of a devil, and at that time the disbelievers who worship the sun prostrate themselves to it. The meaning: The devil adorned to some people the worship of the sun at this time, and he used to take sunrise between the two horns in his head and approach it, and so it would rise between his two horns. And the same happens at the time of sunset. It is as if those who prostrate to the sun do prostrate to him. So, this is meant to keep away from imitation of the disbelievers at their time of prayer. This prohibition pertains to supererogatory prayers whose performance is not associated with a specific reason. A Muslim should not offer them at these two times. As for the missed obligatory prayers, they may be performed at all times of prohibition.
Then, the Prophet (may Allah's peace and blessings be upon him) informed him that after that time he could offer as many supererogatory prayers as he wished, as related in the version by Abu Dāwūd, "for the prayer is witnessed and attended," i.e., the angels attend it to write down its reward and bear witness for those who perform it. So, it is closer to acceptance and the attainment of mercy. So, he prays "until the shadow of the lance shrinks," i.e., the shadow rises with the lance or in the lance, and nothing of it remains on the ground. This refers to the Arab martial lance, which is nine mediocre spans long. The lance was particularly mentioned because when the Arabs wanted to know the time, they would erect their lances on the ground and then look at their shadows.
When things no longer have a shadow, one should refrain from offering supererogatory prayers that are not associated with a specific reason, for this time is one in which "Hell is fired up," i.e., it is intensely kindled. "when the shadow becomes longer" towards the east, "then pray" any prayer you want to offer. "for the prayer is witnessed and attended." Continue to pray as much as you wish "until you perform ‘Asr." Then, stop offering supererogatory prayers after ‘Asr, until the sun sets, for it sets between two horns of a devil, and this is a time at which the disbelievers prostrate themselves to it, as previously mentioned.
Then, ‘Amr ibn ‘Abasah (may Allah be pleased with him) asked the Prophet (may Allah's peace and blessings be upon him) about ablution and how to perform it. So, the Prophet (may Allah's peace and blessings be upon him) said: "When any of you approaches his ablution water," i.e., brings water to perform ablution therewith. "and rinses his mouth" by moving water inside the mouth and then discharging it out. "and nose" by inserting water into the nose and then blowing it out to remove any filth inside. the sins of his face, his mouth, and nose "fall." "Then, when he washes his face as Allah commanded him," i.e., in the verse that reads: {when you rise up for prayer, wash your faces.} [Surat al-Mā’idah: 6] "the sins of his face will fall with water from the edges of his beard." He mentioned the beard in light of what is more common; yet, it also applies to those who have no beard, such as the beardless men or women. "Then, when he washes his hands up to the elbows," which are the joints in the middle of the arm, "the sins of his hands fall with water from his fingertips. Then, when he wipes over his head, the sins of his head fall with water from the ends of his hair." He mentioned hair in light of what is more common, yet it also applies to those who have no hair. "Then, when he washes his feet up to the ankles" - the two protruding bones at the joint connecting the foot and leg - "the sins of his feet fall with water from his toes." If a person performs ablution in this way and enters the prayer, praises Allah, lauds Him by the well-established attributes, lauds Him by exalting Him above what does not befit Him, and extols Him by ascribing to Him the attributes of glory, might, and honor of which He is worthy; "and empties his heart for Allah," Almighty, i.e., he empties his heart from the impurity of attachment to and reliance upon other than Allah, "he becomes free from his sins" and misdeeds and gets purified from them as he was pure from all sins "on the day his mother gave birth to him."
‘Amr ibn ‘Abasah (may Allah be pleased with him) narrated this Hadīth before Abu ’Umāmah, the Companion of the Messenger of Allah (may Allah's peace and blessings be upon him). So, Abu ’Umāmah said to him: "O ‘Amr ibn ‘Abasah, think about," i.e., consider, ponder, "what you are saying" about this abundant reward in return for this little act in one situation and one place; a man is given this great reward! The wording by An-Nasā’i: "Is all of this given in one situation?!" This does not denote suspicion by Abu ’Umāmah of ‘Amr (may Allah be pleased with both of them). It is only wonder at the immensity of Allah's bounty. ‘Amr replied: "O Abu Umāmah, I am old in age," "weak in bones," i.e., my bones have become thin and lean - a reference to his weakness. "and close to death." "I do not need" or am prompted "to tell lies about Allah" Almighty" or the Messenger of Allah" (may Allah's peace and blessings be upon him). The meaning: The usual causes of lying are non-existent in me. I am not a liar. So, "Had I not heard this from the Messenger of Allah (may Allah's peace and blessings be upon him) only once, twice, thrice - and he counted up to seven times," i.e., he said: four times, until he said: seven times. "I would not have narrated it. However, I heard it more than that." In the version by An-Nasā’i: "My ears heard it, and my heart understood it from the Messenger of Allah (may Allah's peace and blessings be upon him)." This means he was scrupulous in narrating these words about the Messenger of Allah (may Allah's peace and blessings be upon him). Besides, his heart kept it for himself, and he did not undergo forgetfulness. This is all due to keenness to ascertain the validity of the narration.
In the Hadīth: Urging the upholding of kinship ties, as Allah Almighty couples it with Tawhīd
And in it: Supererogatory prayers may be offered at any time, except for the prohibited times.
And in it: Demonstrating the time of the morning prayer
And in it: Demonstrating the times in which it is prohibited to offer non-obligatory prayers
And in it: The merit of performing ablution perfectly
And in it: The merit of Khushū‘ (humility and focus) in prayer
And in it: It is prohibited to imitate the disbelievers in their worship
And in it: Showing the merit of Abu Bakr and Bilāl (may Allah be pleased with both of them), as they embraced Islam ahead of others
And in it: Showing the merit of ‘Amr ibn ‘Abasah (may Allah be pleased with him) and his wisdom, for he realized during Jāhiliyyah that people were misguided, as they worshiped idols apart from Allah Almighty, and he embraced Islam early on.
And in it: It points out that a Muslim should ask about the best times and places in which he should seek closeness to his Lord and perform a lot of worship to Him.
And in it: News should be verified, even if the reporter is truthful, for he may undergo forgetfulness or the like..

Book of Hadith

| Hadiths

Muhammad ibn ‘Abbaad said:
I asked Jaabir, "Did the Prophet ﷺ forbid fasting on Fridays?" He replied, "Yes." (Other narrators added, "If he intends to fast only that day.").

Narrated Aboo Hurayrah (may Allah be pleased with him)
I heard the Prophet ﷺ saying, "None of you should fast on Friday unless he fasts a day before or after it.".

Maymoonah (may Allah be pleased with her) narrated:
People doubted whether or not the Prophet ﷺ was fasting on the day of `Arafat, so I sent milk while he was standing at ‘Arafaah Mount, he ﷺdrank it and the people were looking at him..

‘Urwah narrated on the authority of ‘Aa’ishah, and on the authority of Saalim narrating it on the authority of Ibn ‘Umar (may Allah be pleased with him):“Nobody was allowed to fast on the days of Tashreeq except those who could not afford the Hady (i.e., Hajj sacrificial animal).”.

Aboo Moosaa (may Allah be pleased with him) narrated:
The Day of ‘Aashooraa’ was considered as a ‘Eid (i.e., ritual celebration) by the Jews. So, the Prophet ﷺ ordered, "I urge you (Muslims) to fast on this day.".

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
I never saw the Prophet ﷺ seeking to fast on a day that he favored more than another except this day, the Day of ‘Aashooraa’, and this month, meaning the month of Ramadan..

‘Narrated Aa’ishah (may Allah be pleased with her):
Allah's Messenger ﷺ said, "Seek the Night of Al-Qadr in the odd-numbered nights of the last ten days of Ramadan.".

Abu ad-Dardā’ (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "Whoever memorizes ten verses from the beginning of Surat al-Kahf will be guarded against the Dajjāl (Anti-Christ).".

Abu ad-Dardā’ reported: The Prophet (may Allah's peace and blessings be upon him) said: "Is any of you incapable of reciting a third of the Qur'an in a night?" They said: "How does one recite a third of the Qur'an? He said: "{Say: 'He is Allah, the One} equals a third of the Qur'an.".

Abu ad-Dardā’ reported: The Prophet (may Allah's peace and blessings be upon him) said: "Indeed, Allah divided the Qur'an into three parts, and He made Surat {Say: 'He is Allah, the One'} as one of the parts of the Qur'an.".

Book of Hadith

| Hadiths

Muhammad ibn ‘Abbaad said: I asked Jaabir, "Did the Prophet ﷺ forbid fasting on Fridays?" He replied, "Yes." (Other narrators added, "If he intends to fast only that day.").

Narrated Aboo Hurayrah (may Allah be pleased with him) I heard the Prophet ﷺ saying, "None of you should fast on Friday unless he fasts a day before or after it.".

Maymoonah (may Allah be pleased with her) narrated: People doubted whether or not the Prophet ﷺ was fasting on the day of `Arafat, so I sent milk while he was standing at ‘Arafaah Mount, he ﷺdrank it and the people were looking at him..

‘Urwah narrated on the authority of ‘Aa’ishah, and on the authority of Saalim narrating it on the authority of Ibn ‘Umar (may Allah be pleased with him):“Nobody was allowed to fast on the days of Tashreeq except those who could not afford the Hady (i.e., Hajj sacrificial animal).”.

Aboo Moosaa (may Allah be pleased with him) narrated: The Day of ‘Aashooraa’ was considered as a ‘Eid (i.e., ritual celebration) by the Jews. So, the Prophet ﷺ ordered, "I urge you (Muslims) to fast on this day.".

Narrated Ibn ‘Abbaas (may Allah be pleased with him): I never saw the Prophet ﷺ seeking to fast on a day that he favored more than another except this day, the Day of ‘Aashooraa’, and this month, meaning the month of Ramadan..

‘Narrated Aa’ishah (may Allah be pleased with her): Allah's Messenger ﷺ said, "Seek the Night of Al-Qadr in the odd-numbered nights of the last ten days of Ramadan.".

Abu ad-Dardā’ (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "Whoever memorizes ten verses from the beginning of Surat al-Kahf will be guarded against the Dajjāl (Anti-Christ).".

Abu ad-Dardā’ reported: The Prophet (may Allah's peace and blessings be upon him) said: "Is any of you incapable of reciting a third of the Qur'an in a night?" They said: "How does one recite a third of the Qur'an? He said: "{Say: 'He is Allah, the One} equals a third of the Qur'an.".

Abu ad-Dardā’ reported: The Prophet (may Allah's peace and blessings be upon him) said: "Indeed, Allah divided the Qur'an into three parts, and He made Surat {Say: 'He is Allah, the One'} as one of the parts of the Qur'an.".

Muhammad ibn ‘Abbaad said:
I asked Jaabir, "Did the Prophet ﷺ forbid fasting on Fridays?" He replied, "Yes." (Other narrators added, "If he intends to fast only that day.").

Narrated Aboo Hurayrah (may Allah be pleased with him)
I heard the Prophet ﷺ saying, "None of you should fast on Friday unless he fasts a day before or after it.".

Maymoonah (may Allah be pleased with her) narrated:
People doubted whether or not the Prophet ﷺ was fasting on the day of `Arafat, so I sent milk while he was standing at ‘Arafaah Mount, he ﷺdrank it and the people were looking at him..

Aboo Moosaa (may Allah be pleased with him) narrated:
The Day of ‘Aashooraa’ was considered as a ‘Eid (i.e., ritual celebration) by the Jews. So, the Prophet ﷺ ordered, "I urge you (Muslims) to fast on this day.".

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
I never saw the Prophet ﷺ seeking to fast on a day that he favored more than another except this day, the Day of ‘Aashooraa’, and this month, meaning the month of Ramadan..

‘Narrated Aa’ishah (may Allah be pleased with her):
Allah's Messenger ﷺ said, "Seek the Night of Al-Qadr in the odd-numbered nights of the last ten days of Ramadan.".